Commentary on the Holy Bible

Verse 62. And Isaac came from — Lahai-roi] Concerning this ivell, see chap. xvi. 13, &;c. As it appears from chap. XXV. 1 1, that Isaac dwelt at the well Lachai-roi, it has been conjectured tliat he had now come on a visit to his aged father at Beer-sheba, where he waited in expectation of his bride.

For he dwell in the south country.] The southern part of the land of Canaan. — See chap. xii. 9.

Verse 63. Isaac went out to meditate] HViJ*? la-suacfi, to bend down tiie body, or the mind, or both. He was probably in deep thought, with his eyes fixed upon the ground. \Vhat the subject of his meditation was, it is useless to enquire: he was a pious man, and he could not be triJUngly; employed.

Verse 65. She took a vail] =TI?Xn ha-tsaaif. This is the first time this word occurs, and it is of doubtful signification.

said, It is my master: therefore she took 'avail, and covered herself.

6Q And the servant told Isaac all things that he had done.

but most agree to render it a vail or a doke. The former is the most likely, as it was generally used by women in the east, as a sign of chaslity, modesty, and subjection.

Verse 67. Sarah's tent] Sarah being dead, her tent became now appropriated to the use of Rebekah.

And took Rebekah, &;c.'] After what form this was done, we are not told; or whether there was any form used on the occasion, more than solemnly receiving her as the person whom God had chosen to be his wife; for it appears from ver. 66. that the servant told him all the especial providential circumstances which had marked his journey. The-primitive which it is likely, as far as form was attended to, or judged p.ecessary, was that which was commonly used in all the patriarchal times.

1. In this chapter we have an affecting and edifying display of that Providence, by which God disposes and governs the affairs of the univer.>ie, descendmg to the minutest particulars,, and managing the great ishole by directing and in-

-tluencir.g all its purls. "^I'liis particular or especial Providence, we see, is not confined to work by general laws — it is wise and intelligent; for it is the mind, the will, and energy ef God. It steps out of common ways, and takes ©articular directions, as endlessly varied human necessities ^ay need, or the establishment and maintenance of godliness in the earth may require. What a history of providential occurrence.s coming all in answer to the prayer and faith of a simple, humble individual, does this chapter exhibit!

2. As Abraham's servant has God's glory oidy in view in the errand on which he is going, he may well expect the divine direction. See with what simplicity and confidence he prays to God! He even prescribes the way in which the divine choice and approbation shall be made known: and God honours the purity of his motives, and hjs pious faith, by giving him precisely the answer he wished. How honourable in the sight of God is siinplicilrj of heart! It has nothing to fear and all good to hope for: whereas a spirit, warjKd by self-interest and ivorldlj/ vietvs, is always uncertain

.and agitated; as it is ever seeking that from its own counsels, projects, and schemes, which should be sought in God alone.

In every place the upright man meets with his Ciod, his.heart acknowledges his Maker, and his Maker acknowledges

3. Abraham's solicitude to get a suitable wife for his.son is worthy of the most serious regard. He was well aware, that if Isaac formed a matrimonial alliance with the Canaanites, it ■might be ruinous to his piety, ana prevent the diiseinination

67 And Isaac brouglit her into his mother ** Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac Svas comforted after his mother's death.

of the true religion: therefore he binds his moit trusty servant by a solenm oath, not to take a wife for his son from the daughters of Canaan, but from his own kindred, ainong whom the knowledge of the true God was best preserved. Others had different ra}'s of the, light of truth; but Abraham's family alone had THE liiich; and to the descendants of this family were the promi.ses made.

4. How careful should parents be to procure alliances for their children with those who fear God, as so much of the peace and comfort of the children, and the happiness of t/ieir posterity, depends on this circumstance. J3ut, alas! how many sacrifice the comfort and salvation of their offspring at the shrine of Mammon! If they can procure rich husbands and ii;ives for their daughters and sons, then all, in their ap— prehension, is well. Marriages of this kind may be considered as mere bargain and sale; for there is scarcely ever any reference to God or eternity in them. The divine institution of marriage is Jeft out of sight; and the persons are - united, not properly to each other, in the love, fear, and according to the ordinance of God; but they are wedded to so many thousand pounds sterling, and to so many iiouses, fields, tV"-'- Thus, like goes to like, metnl to metal, and earth to earth. Marriages, formed on such principles, are mere licensed adulteries. Let such contractors hear these awful words of God — " Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity to God.?" Jam. iv. 4. — See on ver. 36.

5. Though, under the patriarchal dispen-iiation, parents had a kind of absolute authority over their children, and might dispose of them as they pleased in general cases; yet it appears, that in matrimonial connexions they were under no compulsion. The suitable person was pointed out and recommended; but it does not appear that children were forced, against the whole tide of their affections, to take those persons who were the objects of the parents' choice. WiU thou go with this man? was, in all likelihood, deemed essential to the completion of the contract; and by the answer, I will go, was the contract fully ratified. Thus the persons were ultimately left to their own choice, though the most prudent and projier means were no doubt used in order to direct and fix It. Whether this was preci.<;ely the plan followed in primitive times, we cannot absolutely say: they were times of great simplicity; and, probably, connexions on the mere principle of affection, independantly of all other considerations, seldom existed. And it must be allowed, that matches tiirmed on the sole principle of comrniency, miyht as well be (oniK-d by the parents as by any others; and i.n Asiatic countries it was generally so; lor there the female seldom presumes to have a choice of her own.

la all cases of this kird, the cliiltl sliould invariably 'onsult llie eipfriencc and nisdom of the p.Tents; and tbe parents slioiild ever pay much resnect to the feelings of the child, nor oi)poie an alliance which may be in all other respects suitable, because there may be a lack of property on one side of the intended match. If parents would proceed in this way, God would pour his blessing on their seed, and hit spirit upon their offspring.

Abraham marries Keturali, I. Tlieir issue, 2 — 4. Makes Isaac kis heir, 5. But gives portions to the sons of his coixitbines, and sends them ecslnard from Isaac, to fnid settlements, 6. Abraham's age, 7, and death, i^. is buried lit/ his sons Isaac and Ishmael in the cave of Maihpeluh, 9, 10. God's btessin<r upon Isaac 11, The generations of hhmucl, 12 — 1(). His age and death, 18. Of the generations of Isaac, 19, who teas married in his fon'w.th i/ear, '20. liebelcak his icifc being barren, on his prater to God, conceives, 21. She enquires of the Lord concerning her state, 22. The Lord's answer, 2.3. She is delivered of twins, 24. Peculiarities in the birth of her sons Esau and Jacob, from which they had their names, 15, 2G. Their different manner of lije, 2", 28. Esau returning from the field JainI, begs pottage f mm his brother, Q.Q, 30. Jacob refuses to grant him am/, but on condition of his selling him his birth-right, 31. Esau, ready to die, parts with tJu: birth-right to save his life, 32. Jacob causes him to confirm the sale with an oath, 33. He receives bread and pottage of lentiles, and departs, 34.

NOTES ON CHj\P. XXV. Verse 1. Then again Abraltam took a 'Juife'] WHEN Abraham took Keturah, we are not informed; it might have been in the life-time of Sarah; and the original t]Dil vnij/osepli, and he added, 6fc. seems to give 9t)uie countenance to this opinion. Indeed, it is not very likely that be had the children mentioned here after the deatii of Sarah; and from the circumstances of his age, feebleness, &c. at the birth of Isaac, it is still more improbable. Even at that age, forty years before the marriage of Isaac, the birth of his son is considered as not less miraculous on his part, than on the part of Saiah; for the Apostle expressly says, Rom. iv. 19. that Abraham considered not his oxun body NOW DE.\0, xohen he xeas about a hundred years old, nor the DEADNESS of Sarah's ivoinb: hence we learn, that they tvcre both past tbe procreation of children; insomuch that the birth of Isaac is ever represented as supernatural. It is therefore very improbable, that he had any child after the birth of Isaac; and therefore we may veil suppose, that Moses has related this transaction out of its chronological order, which is not infrequent in tbe sacred writings, wlien a variety of important facts relative to tlie a complishment of some grand design are thought necessary to be produced in a connected series. On this account, intervening matters of a difllrent complexion are referred to a future time. Perhaps we may be justified in reading the ver^e-^" And Abraham had added, and had token a wife (besides Haoai) whose name was Keturah," &c. Jonathan ben Uzziel, and the Jerusalem Turgum, both assert.

2 And '' she bare him Zimran, and Jokshan, and Medan, and "^ Midian, and Ishbak, and Shuah.

that Keturah was the same as- Hagar. Some Rabbin.^ and with them Dr. Hammond, are of the same opinion; but both Hagar and Keturah are so distinguished in the Scriptures that the opinion seems destitute of probability. See on ver. 5.

Verse 2. Zimran] Stephaiius Byzanlinus mentions a city in Arabia Felix called Zadram, which some suppose to have taken its name from the son of Keturah; but it is more likely, as Calmet observes, that all the sons of Abraham had tlieir residence in Arabia Desertu; and Plinv, Hist-. Nat. I. vi. c. 28. mentions a people in that countrv, called Zamarenians, who were probably the descendants of this person.

Joksluut] Several learned men have been of opinion, that this Jokshan was the same as Kaditan, the father of the Arabs. The testimonies in favour of this opinion, see in Dr. Hunt's Oration, De Antiquitate, &c. Lingua Arahictc, p. 4. Calmet supposes that the Catancans, who inhabited a part of Arabia Dcserta, sprang from this Jokshan.

jMedun, and 3[idian'\ Probably those who peopled that part of Arabia Petra;a, contiguous to the land of Moab, eastward of the Dead Sea. St. Jerom terms the people of this country Madianeans; and Ptolemy mentions a people called Itladianites, who dwelt in the same place.

Ishbak] From this person, Calmet supposes, the brook Jabok, which has its source in the mountains of Gilead, and falls into the sea of Tiberias, took its name.

.Shiidh.] Or Shuueh. From this man the Sacceans, near to Bataiiia, at the extremity of Arabia Deserta, towards Sjiria,

3 And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Ashurim, Letushim, and Lciimmim.

4 And the sons of Midian; Ephah,

and Epher, aiwl Hanoch, and Abidah, and EIdaah. All these xvere the children of Keturah. A.McT.mb. 5 ^ And ' Abraham gave all that

6 But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and " sent

them away from Isaac his son, (while he yet lived) eastward, unto " the east country.

7 IF And these are the days of the years of Abraham's life which he lived, a hundred threescore and fifteen years.

8 Then Abraham gave up the ghost, and ''died in a good old age, an old man, and fiiU of years; and ^ was gathered to his people.

are supposed to have sprung. Bildad the Shuhite, one of Job's friends, is supposed to h;ive descended from this son of Abraham.

Verse 3. Shehci] From whom spranoj the Sabeans, who robbed Job of his cattle— See Bochart and Cuhnct.

Asliiirim, and Letushim, and L^iimmini.'\ We know not who these were; but as each name is plural, they must have been tribes or families, and not individuals. Onkelos interprets these words of persons dwellinsr in camps, tents, and islands; and Jonathan ben Uzziel, calls them merchants, artificers, and heads or chiefs tf people.

Ver.->e 4. Ephah, and V.plier, S;c!\ Of these we know no more linn ofthe preceding-; and it is useless to multiply conjectures: an abundance is already furnished by the commentators.

Verse 5. Gave all that he had unto Isaac.'] His principal flocks, and especially his right to the land of Canaan, including a confirmation to him and his posterity of whatever was contained in the promises of God.

Verse 6. Unto the sons of (he concubines] Viz. Hagar and Keturah, Abraham;;ave gifts. Cattle for breed, seed to sow the land, and implements for husbandry, may be what is liere intended 'Iliis verse appears to be a proof that Abraham had all his concubines before the death of Sarah.

jlnd sent them away — luhilc he yet lived] Lest, after his <JeaUi, they should dispute a settlement in the land of Promise with Isaac; therefore he very ])rudently sent them to procure settlements during his lile-time, that they might be under no temptation to dispute the settlement with Isaac in Canaan. From tliis circumstance arose that law which has prevailed in almost all counliies, of giving the estates to the eldest son by a lawful wife: for though concubines, or wives of the second rank, were perfectly legitimate in those ancient times, yet their children did not inherit, except in case of the failure of legal issue, and w ilh tlve consent of the lavvfid ■wife; and it is very profierly observed by Calinet, tiiat it was in consequence of the consent of Lt-ah and llachtl, that.the children of their slaves by Jacob, li.id a common and equal lot with the rest. By a law of Solon, all natural rhildren were excluded from the paternal inheritance; but tin ir fathers were permitted to give them any sum not beyond a thousand drachma, by way of pre.ient.

Etistxvard^ unto the cast countiy.] Arabia Deserta, which was eastward of Hcer-shcba, were Abraham lived.

this mode of expression, which is not sufficiently regarded. Good men do not live by centuries, though many such have lived several hundred years; nor do they count their lives even by years, but by days, living as if they were the creatures only of a DAY, having no more time that they can with any propriety call their own; and living that day in reference to eternity.

Verse 8. Tlien Abraham gave vp the ghost] Highly as I value our translation for general accuracy, fidelity, and elegance, I must beg leave to dissent from this version. The original word VMi ylgevd, from the root JJIJ g'lf''; signifies to pant for breath, to expire, to cease from breathing, or to breathe one's last; and here, and wherever the original word is used, the simple term expired would be the proper expression. In our translation, this expression occurs Gen. xxv. 8, n. XXXV. 29. xlix. 33. Job iii. 11. x, 18. xi. 20. xiii. 19. xiv. 10. Lam. i. 19. in all of which places the original is i>U f'rtra. It occurs also, in our translation, Jerem. xv. 9. but there the original is niZ^£3 nHM naphcchaii naphshah — she breathed out her soul: the verb iVl gaviih not being used. Now, as our English word ghost, from the Anglo-Saxon jaj-r, gust, an inmate, inJiubitunt, s;iiesl, (a casual visitant), also a spirit, is now restricted among us to the latter meaning, always signifying the immortal spirit or soul of man, the guest of the body; and as givins; vp the spirit, ghost, or soul, is an act not proper to man, though commending it to God, in our last moments, is both an act of faith and piety; and as giving u]> tits ghost, i. e. dismissing his spirit fr;un lus body, is attriliuted to Jesus Christ, to whom alone it is proper, I therefore object against its use in every other case.

Every man, since the fall, has not only been liable to death, but has deserved it; as all have forfeited their lives because of sin. Jesus Christ, as born immaculate, and having never sinned, had not forfeited his life; and therefore may be considered as naturally and properly immortal. A'o man, says he, takelli it, my litf', from me, but I lay it do'Mn of myself: I have power to lay it down, and I have poiver to take it again; therefore doih the Father love me, because I lav down my life that I might take it again, John x. \1, 18. Hence we rightly translate Matt, xxvii. 50. apniti to ttvcv//^, he!;ave vp the ghost; i. e. he dismissed his spirit, that he might die for the sin of the iuorld. The Evangelist St. John (xix. 30.) makes use of an expression to the same imiiort, which we translate m the same way: waff saxt to 7rv£u/j,a, he dt'

AM. 2183. 9 And "his son.s Isaac and TshmacI ^ ^' '""'• buried liim in the cave of ^Maclipelah,

in the field of Ephron the son of Zoar the Hit-

lirered up his sfirit. Wc translate Mark xv. 37. and Luke xxiii. 46. he gave up the ghost, but not correctlv, because tbe word in both these places is verj' different — c^fTrvsuas, he breathed his last, or expired; thoiii^li in the latter place, Luke xxiii. 4ii. there is an equivalent expression — 0 Father, into thy hands, 'Tra^ariitfj.cn ro TrvtviMCt //.ou, I co»iinil my spirit; i. e. I place my foul in thy hand: proving that the act was his otiH; that do man could take his life away from liini; that he did not die by the perfidy of his disciple, or tlie malice of the Jews, i)ut by his ovjn free act. Thus HE LAID DOWN his life for the sheep. Of Ananias arid Sapphira, Acts V. b, 10. and of Herod, Acts xii. 23. our translation says they jfarc-;//) the ghost; but the word in both places is £|£>J/i/|£, which simply means to hrcatlie out, to expire, or die: but in no case, cidier by the Septuagint in the Old, or any of tlie sacred writers in the l^'ciu Testament, '\sa(p>iKS to •jrviufj-a, or Tra^t^uxe to irvivfia, he dismissed his spirit, or delizercd up his spirit, spoken, of any person but Christ. Abraham, Isaac, Ishmaol, Jacob, &c. breathed their last; Ananias, Sapphira, and Herod, expired; but none, Jesus Clirist excepted, gave up llie ghost, dismissed or dclizered vp his oivn spirit, and was consequently,f)rf among the dead. Of the patriarchs, &c. the."^eptuagint use the word iKXemuv, fuiling; or KaTi7rau<7Ev, ho ceased or rested.

An old wi««] V'iz. one hundred and seventy-five, the youngest of all the patriarclis, and full of years. Xhe word years is not in the text; but as our translators saw that some TVord was necessary to fill up the text, they added this in Italics. It is probable, that the true word is CD'O' yumim, days, as in Gen. xxxv. 29. and this reading is found in several of Kcnnicott's and De Rossi's MSS. in the.Samaritan text, Septuagint, Vulgate, Suriac, Arabic, Persic, and Chaldee. On these authorities it might be admitted into the text.

To be satiated with days, or life, has been in use among different nations, to express the termination of life, and especially life ended "xithout reluctance. It seems to be a meta- ])hor taken from a guesl regaled by a plentiful banquet, and is thus used by the Roman poets.

Lucretius, ridiculing those who were unreasonably attached to life, addresses them in the following manner:

-Quid mortem congemis ac fles?

T^am -n grata fuit tibi vita anteacta, priorque, Et nan omnia pertusum com^esla quasi in vas Coinmoda perjiuxere, atque ingrula interiere: Cur non, ut PLENUS VIT.E CONVIVA, RECEDIS?

Fond mortal, what's the matter thou dost sigh? Why all these fears, because ihou once must die? For if the race thou hast already run Was pleasant; if with joy thou saw'tt the sun;

10 " The field purchased of the sons of Heth: ' there, was Abraham buried, and Sarah

If all thy pleasures diiKnot pass thy mind As thro' a sieve, but left some sweets behind. Why dost thou not then, like a THANKFl/L GUEST, Ili.se cheerfully from life's ABUNDANT TEAST?

Fj nee opiuanti mors ad caput astitit ante 3uam axiVil, ac PLEUVS possis discedere reriim.

lb. V. 972. And unexpected hasty death destroys, Uefbre thy greedy mind is rULL of JOV3. Id. in.

Horace makes use of the sanve figure:

Inde ftl, ut raro, qui se zixisse heatum Dicnt, Sf exacto CONTENTUS tempore vittz Ccdat, utt CONViVA SA'IUK, reperire qucamus.

From hence, how few, like SATED GUESTS, dep.irt From lift's FULL BANQUET with a chearful heart.'

The same image is expressed with strong ridicule in his last Epistle:

Lusisii satis, cdisti satis, atque bibisti;

Thou hast eaten, drunk, and play'd ENOUGH: then v\hy So stark reluctant to leave ofl", and DIE.?

The poet Statins uses ubire paratum, PLENUM vita — prepared to depart, being FULL of LIFE — in exactly the same sense. Sylv. 1. ii.

• Dubio quern non in turbine rerum

Deprendet suprcma dies; sed abire para'.um,

The man whose mighty soul is not immcrs'd

In dubious whirl of secular concerns.

His final hour ne'er takes at unawares;

But, FULL of LIFE, be stands PRLPAU'D to DIE.

The some figiu-e is used by the Asiatic writers — Thus Satidy •

" The BANQUET is completed, and the period of life is arrived," And again, describing a man reluctant to die:

" Alas that from the TABLE of variegated life I should kave eaten but a few mouthfuls, and they say it is enough."

It was the opinion of Aristotle, that a man should departfrom life, as he should rise from a banquet. Thus Abraham died, FULL ofdeys, and SATISFIED 'Mih life; but in a widcljr

1 1 ^ And it came to pass after the death of Abraham, that God blessed his son Isaac J and Isaac dwelt by the * well Lahai-roi.

12 ^ Now these are the generations of Ishmael, Abraham's son, ^ whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham:

1:3 And "these are the names of the sons of Ishmael, by tiieir names, according to their generations: "the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,

diflVrent spirit from thai recommended by the above writers — HF. left life with a hope full of immortality, which they could ■never boast; for HE sav.' the day of Christ, and was s^lud — and bis hope was crowned; for here it is expressly said. He ■u.-as gathered to his fathers — surely not to the bodies of bis sleeping ancestors, who were buried in Chaldea, and not in Canaan; nor with his fathers in any sense, for he was deposited in the cave where his WIFE alone slept; but he was gathered to the xpirits of just men made perfect, and to the church of the first born, whose names are xvritlen in heaven. Heb. xii. 23.

Verse 0. His sons Isaac and Ishmael buried liiin^ Though Ishmael and his mother had been expelled from Abraham's family on the account of Isaac, yet, as he was under the ^ame obligation to a most loving, aiFectionate father, as his brother Isaac, if any personal feuds remained, they agreed Id bury theui on this occasion, that both might dutifully join in doing the last offices to a parent who was an honour to tlicm and to human nature: and considering the rejection of Ishmael from the inheritance, this transaction shews his character in an amiable point of view. For though be was a •xild man, (see chap. xvi. 12.) yet this appears to be more characteristic of his habits of life, than of his disposition.

Verse 11. God blessed his son Isaucl The peculiar blessings and influences by which Abraham had been distinguished, now rested upon Isaac: but how little do we bear in him of the work of faith, the patience of hope, and the labour of love! v.heii compared with his father. Only one Abraham, and one Christ, ever appeared among men: there have been.vy;/ie successful imitators; there should liave been irtany.

Verse 12. TItete arc the generations of Ish/iiaei] The object of the inspired writer seems to be, to shew how the promises of God were fulfilled to both the branches of Abraiiam's fa- Tiiily. Isaac has been aheady referred to: God blessed him according to the.prumi.se. He had also promised to multiply Uimael; and an account of his generations is introduced, to ihew how exactly the promise had also Ijeen fult'dled to him.

Verse 13. Nebajoth'] From whom came the Nabatlieaus, vliose capital was I'eira, or, according to Strabo, Nabathca. They dwelled in Arabia Petraea, and extended themselves on ■the Last towards Arabia Deserta.

16 These are the sons of Ishmael, and these are their nariies, by their towns, and by their castles; " twelve princes according to their nations.

17 And these are the years of the a.m. 2231. life of Ishmael, a hundred and thirty: ": and seven years: and ' he gave up the ghost, and died J and was gathered unto his people:

Kedarl The founder of the Cedrcarts, who dwelled near to the Nabathcans. The descendants of Kedar form a part of the Saracens.

Verse 14. M(shma, and Dumah, and Massa"] Where the first and last of tliese settled is not knwvn; but it is probable that Dumah gave his name to a place called Dumah, in Arabia. See a prophecy concerning this place, Isai. xxi. 1 1. from which we find that it was in the vicinity of mount Seir.

These three names have passed into a proverb among the Hebrews, because of their signification. l^Ot^O mishma signifies HEAKING; HOI"! du7nah, SILENCE; and Nli'O massa, PATIENCE. Hence, " Hear much, say little, and bear much," tantamount to the famous maxim of tlie Stoics — avf%ci/ xai a'TTtxou — Sustain and abstain, is supposed to be the spirit of the original words.

Verse 15. Hadar] This name should be read Hadad, as in 1 Chron. i. 30. This reading is supported by more than 300 MSS., versions, and printed editions. — See on ver. 18.

Temu] Supposed to be a place in Arabia Deserta, the same of which Job speaks, chap. vi. 1 9.

J<-ti:r] From whom came the Itureans, who occupied a small tract of country beyond Jordan, which was afterwards possessed by the half tribe of Msnasseh.

Naphish] These are evidently the same people mentioned 1 Chron. v. 19. uho, with the Itureans and the j^eople of Nadab, assisted the Hagarenes against the Israelites, but were overcome by the two tribes of Reuben and Gad, and the half tribe of Manasseh.

Kedemah] Probably the descendants of this person dwelt at Kcdcmoth, a place mentioned Deut. ii. 26. I wish the reader to observe, that concerning those ancient tribes mentioned here, or elsewhere in the Pentateuch, little is krwwn; nor of their places of settlement have we more certain information. On this subject many learned men haw toiled hard, with but little fruit of their labour. Those who wish to enter into discussions of this nature, must consult Bochan's Geograpbia Sacra, Calmct, Sfc.

Verse 16. These are their names] IBy which their descendants were called. Their touns— Places of cncampmenit in the wilderness, such as have been used by the Arabs from the

Ilahitations of the Ishmaelifes, CHAP. XXV. and the bounds of their inheritance.

remotest timrs. Their castles, om^U lirolam, their tovtcrs, probably iiioiintaiii tops, f'orlifRd loiks, and Castntsses of various kinds in woods and liiUy countries.

Versa 1 8. 7'/ity dicdt from lluvilah unto Shur] Tbe descendants oC Jslnnael jjossessed all that country which extends fi-oin East to \N'est, I'rcni Iluiilah on the Euphrates, near its junction villi the Tigris, to the desart of Sliur, eastward of Egypt; aiul which extends alonn the Isthmus of.Suez which separates tiie Red Sea from the JMediterruneini.

As thou goest loivards Assi/riu] These words, says Calmet,)nay refer either to Egypt, to Sliur, or to Hazilah. The desart of.Shnr is on the road from Egypt to Assyria in traversing Arabia Petra;a, and in passing by the country of Havilah. 1 know not, adds lie, whether Ailmrah in tiie text, may not mark out rather the Assurim descended from Keluruh, than the Assi/riaiis who were the descendants of Ashur the son of Shem.

He died in the presence of all his brethren] In ver. 17. it is said. He gave up the ghost and died, and was gathered to his people. Then follows the account of the district occupied by the Ishniaelites, at the conclusion of which it is added, htii VHN' Va 'JQ ^V al peney col achaiv riaphat, " It (the lot or district) FKLL {or was divided to him) in the presence of all Ins brethren: and this was exactly agreeable to the promise of God, chap. xvi. 12. He shall dwell in the presence of all his brethren; and to shew that this promise hud been strictly fulfilled, it is here remarked, that his lot or inheritance was assigned him by the divine providence, contiguous to that of ihe other branches of the family. 'I'he.same word TiJ naphal is u>ed. Josh, xxiii. 4. for to divide by lot.

On the sulyect of writing the same proper name variously in our common BibUs, the Ibllowing observations and tables uill not be unacceptable to the reader.

IVlen, who have read their Bible with care, says Dr. Kennicott, must have remarked, that the name of the same person is often expressed diilerenlly in difleient places. Indeeci the variation is sometimes so great, that we can scarcely persuade ourselves, that one and the same person is really meant. An uniform expression of proper names is diligently attended to, jn other books: ])erhaps in every other book, except the Old Testament. But, here we find strange variety in the expression, and consequently great confusion: and indeed there is scarcely any one general source of error which calls for more careful correction than the same proper names r.ow wrongly expressed. I shall add here from the Pentateuch, some [iroper names, which are strangely varied: first, tvjeniy' three naincs expressed dilVerently in the Hebrew text itself, and seventeen of them in our English translation; and then thirty-one names expressed unifortnly in the Hebreu; yet differently in the English.

1 9 ^ And these are the generations of Isaac, Abraham's son: ^ Abraham

20 And Isaac was forty yeai's old when he took Rebekah to wife, '' the daughter of Bethuel the Syrian, of Padan-

Nothing can be more clear, than that these fifty-four proper names (at least, the far greater part of them) should be expressed with the very same letters, in the places where they are now diU'erent. In the second list, instances 6, 10, and 13, ■ have been corrected, and expressed uniformly, in tlie English Bible printed at Oxford, in 1769. And surely the same justice in the translation should be done to the rest of these proper names, and to all others through the Bible; at least, where the original words are now properly the same. Who would not wonder, at seeing the same persons, named both.S»»iOK and iVijVion, Richard and Rkard? And can nc then admit here both Sah. and Sketk, Rachel and liahel?

Again; who ever could admit (as above) both Gaza and Alt' zaii, wi'dh Ramescs and Raamses, should not object to Londonand Oiidon, willi Amsterdam and Antstradam. In short: in a. history far more interesting than any other, tiie names of persons and places should be distinguished accurately, and defined with exact uniformity. And no true critic will thinlo lightly of this advice of Origen. — Contemnenda iion est accurata circa NOMINA diligenlia ei, qui Toluerit probe intellijere:: sanctas Utcras? No jjcrson who desires thoroughly to understand the sacred writings, should undervalue a scrupulous attcntion to the proper names. — Kennicott's Remaiks.

Syrian. 21 ^ And Isaac intreated the

Lord for his wife, because she was barren: '' and the Lord was intreated of him, and ' Rebekah his wife conceived.

history of Isaac and his familj'. Here the sixth section of the law begins called pHS' m?ir\ totedoth yicschak; as the jfifJi called rniy "H c/iti!/c Sar.i/i, \vliicli begins with chap, xxiii- ends at the precedinof verse.

Vt-rse 2 1. Isuac intreated the Lord for his ivifi] Isaac and Rebekah had now lived nineteen ye.irs tairetlier without having a child; for he was forty years old when he married Rebekah, ver. '20. and he was threescore years of age when Jacob and Ksan were born, ver. 26. Hen. e it is evident they had lived nineteen years together without having a child.

The form of the original in this place is worthy of notice; Isaac intreated Jehovah intyx nsy? knocach ishto; directlt/, purposely, especially for his wile. Mr. Ainsworth thinks the worils unply their /MV(y/«n- tnirether, ibr this thing; and the Rabbins carry it farther, for ihey say that, " Isaac and Rebekah went on purpose to Mount Ivloriah, vhere he had been bound, and praytd together there, that they might have a son." God was plca=ed to exercise the faith of Isaac, previously to the birth of Jacob; a.s lie had exercised that of Abraham previously to his own birth.

Verse 22. The children slnargled tcsietlicr] ISSin' yilhroisalsu, they dashed against, or bruised each other — tiiere was a violent agitation, so diiir the mother was apprehensive both of her own and her children's safely; and supposing that tins was an uncommon case, she went to enquire of the Lord, as the good women in the present day would go to consult a surgeon or ph^'sician; for intercourse with God is not so common now, as it was in those tmies of great primitive sim|)licity. There are different opmions concerning the manner in which Rebekah enquired of tlie Lord. Some think it was by faith and prayer simply; others, that she went to Shem or Mekhisedek; but Shem is supposed to have been dead ten years belbre this time; but as Abraham was yet alive, she might have gone to him, and consulted the Lord through his means. It is most hkely that a prophet or priest was ap,)iipd to on this occasion. It appears ^he was in considerable perplexity, hence that imperfect speech — If so, why am I t/ttis — the simple meaning of which is probably this: If I must suflTer such tlii[u>, why diil I ever wish to have a child? A speech not unconmion to motlicrs in their first pregnancy.

Verse '2'S T\.io nations are in thy womb] " We have," says l^ishoi) Newton, " in the projthecies delivered respeciing the sons of Isaac, ample proof that these ])rophecies were not Uimnt so much of simple persons, as of uhole nations descended fro.n them: lor what was predicted concerning V.suu and Jccob, was not verified in themselves, but in their posterity. The Edcmites were the offspring of Esau, as the Is>-aelites were of Jacob. And who but the author and giver of life could foresee that two duldren in the -^omb, would multiply into two

22 And the children struggled together within her; and she said, If it be so, why am I thus? " And slie went to enquire of the Lord.

23 And the Lord said unto Iier, 'Two nations are in thy womb, and two manner of

nations? Jacob had twelve sons, and their descendants were all imited and incorporated into one nation; and what an overruling providence was it that two nations should arise from the two sons only of Isaac? And that they should be two such different nations. The Edomites and Israelites have been from the beginning two such different people in their manners, customs and religion, as to be at perpetual variance among themselves. The children strup;gled together in the womb, which was an omen of their future disagreement: and when they grew up to manhood, they manifested very dilFcrcnt inclinations. Esau was a cunning hunter, and deli"hted in the sports of the field: Jacob was a plain man dweding in tents — minding his sheep and his cattle, ver. 27. The religion of the Jtws is well known; but whatever the Kdomites were at first, in process of time, th( y became idolaters. When Amaz'ah king of Juuah overthrew them, he brought their gods, and set them up to be his gods; see 2 Chron. xxv. 14, 15. The king of Edom having refused a passage to the Israelites through his territories on Iheir return from Egypt, the history of the Edomites afterwards, is little more than the history of their wars with the Jews." See Dodd.

The one people shall be stronger than the other people] The same author continues to obsene, that for some time, the family of Esau was the more powerful of the two; there having been dukes and kings in Edom, before there was any king in Israel, Gen. xxxvi. 31. but David and his captains made an entire conquest of the Edomites, slew several thousands of them, 1 Kings xi. 16. 1 Chron. xviii. 12. and compelled the rest to become tributaries, and planted garrisons among them to secure their obedience, 2 Sam. viii. 1-k In this slate of servitude, they continued about one hundred and fifty years, without a king of their ow n; being governed by deputies or viceroys appointed by the kings of Judah, I Kings xxii. 42. but in the days of Jrhoram, they revolted, Recovered their liberties and set up a king of Iheir own, I Kings xxii. 4-7. Afterwards Amaziah king of Judah gave them a total overthrow in the valley of salt, 2 Kings xiv. 7. 2 Chron. xxv. 12. And Azariah took Elath a commodious harbour on the Red Sea from them, 2 Kings xiv. 22. 2 Chron. xxvi. 2. Jwdas Maccabeus also attacked and defeated them with the loss of more than twenty thousand at two diflerent tiinc.^, and took their chief city Uehron, 1 Mace, w 2. 2 Mace. x. At last, Hyrcamis his nephew, took other cities from them, and reduced them to the necessity of leaving their country or embracing the Jewish religion: on which they submitted to be circuni' cised, and became proselytes to the Jewish religion, and were ever after, incorporated into the Jewish church and nation."

The elder shall serz'e the younger] " This passage," sav^ Dr. Dodd, " serve* for a key to explain the ninth chapter o?

people shall be separated from thy bowels; and ' the one people shall l)e \ than t/ie other people; and " the elder shall serve the yonnger. |

24 •[ And when her days to be delivered •were fultilled, behold, there were twins in her ■tvomb.!

25 And the first came ont red, " all over like an hairy garment; and they called his name Esan. j

'26 And after that came his brother out, and " his hand took hold on Esau's heel; and ' his

name vi^as called Jacob: Jtnd Isaac teas threescore years old when she bare til em.

the Epistle to the Romans, where the words are quoted: for it proves to a demonstration, that this cannot lie meant of j God's arbitrary predestination of particular persons to eternal j liappiness or misery, without any regard to their merit or I demerit: a doctrine which some have motit impiously fathered i on God, who is the best of Beinirs, and who cannot possibly liate, far less, absolutely doom to misery, any creature 1 that he has made: but that it means only, his bestowing; greater external favours, or if you please, higher opportunities for knowing and doing their duty, upon some men, than he does upon others; and that merely according to his own wise jiiirpose, without any regard to their merits or demerits, as having a right to confer greater or smaller degrees of perfection on whom he pleases."

The doctrine of uncouditionnl predestination to eternal life and eternal death cannot be supported by the example of God's dealings with Esuu and Jacob; or with the Edomitcs and hraeUles. After long reprobation, the Edomitcs were incorporated among the Jews, and have ever since been undisliiigiii-shable members in the Jewish church. The Jeivs, on the contrary, the Ekct of God, have been cut oft' and reprobated, and continue so to this day. If a time should ever come when the Jews shall all believe in Christ Je.siis (which is a general opinion,) then the Edoiiiiles which are now absorbed among them, shall also become the elect. And even now, Isaac finds liolh his children within tlie pale of the Jewish Cluirch, equally entitled to the))iomises of sakation liy Christ.lesus, of wliom he was the most expressive and the most illustrious type; see the account of Abraham's offering, chap. xxii.

Verse 21-. There were twins] O'OIH thomim, from which comes the name Thomas, properly interpreted, John xi. 16. by the word Aiau/xo;, DiJi/iiius, which in (jieek signifies a C^in; so the first person wtio was called Thomas, or Vidj^miis, we may take for granted, had this name troin the circumstance of his being a tiein.

Verse 25. Red all over like an Iiuirt/ trarment} This simply means tiiat he was covered all over with red hair or down; and that this must be intended here, is sufficiently evident from another part of his history, where Kcbekah in order to make her favourite son Jacob pass for his brother Esau, was obliged

27 % And the boys grew: and Esau was ' a cunning himter, a man of the field: and Jacob Kas ^ a plain man, '' dwelling in tents.

28 And Isaac loved Esau, because ' he did " eat of his venison: 'but Rebekah loved Jacob.

29 ^ And Jacob sod pottage: a Ai.a,.'.>iya. and Esau came from the field, and •^' cr^dte. he was faint:

30 And Esau said to Jacob, Feed me, I pray

to take the skins of kids and put them upon his hands, and on the smooth part of his neck.

They called his name Esaul It is difficult to assign the proper meaning of the original 1BT csau or esav; if we derive it fiorn ncj? dsuh, it must signify made, pctfonned, and according to some, perfected; '-»*^ exa, in Arabic, signifies to make firm or hard; and also to come to man's estate, to grow old. Probably he had this name from his appearing to be more perfect, robust, S(c. than his brother.

Verse 26. His name was called Jacob] 3np» Yadcoh, fron> 3pJ? akab, to defraud, deceive, to supplant, i. e. to overthrow a person by^ tripping up his heels. Hence this name was given to Jacob, because it was found he had laid hold on his brother's heel, which was emblematical of his supplanting' Esau, and defrauding him of his birth-right.

Verse 27. A man of the field] n'\Jt? U"N Ish sadeh, one who supported himself and family by hunting and by agriculture,

Jacob ivas a plain wian] on IfX hh tarn, a perfect or upright man — dwelling intents, subsisting by breeding and tending cattle, which was considered in those early times, the nK>st perfect employment; and in this sense, the word on tarn, should be here understood; as in its moral meaning it certainly could not be applied to Jacob till after his name was changed, from which time his character stands fair and unblemished. — See chap, xxxii. 26 — 30.

Verse 28. Isaac loved Esau — hut Rebekah loved Jacob] — This is an early proof of unwarrantable parental attachment to one child in preference to another. Jsaac loved Esau, and Rebekah loved Jacob, and in consequence of thi.s, the interests of the family were divided, and the house set in opposition to itself. The fruits of this unreasonable and foolish attachment were afterwards seen, in a long catalogue of butli natural and moral evils among the descendants of both families.

Verse 20. Soii pottage] n<U i^ Ya':ed nazid, he boiled a boiling; and this, we are informed, ver. 34. was of D'iy"4> ddashim, what the Septuagint render ^axof; and we following them and the Vulgate letis, translate lenliles, a sort of pulse. Dr. Shaw casts some light on this passage, speaking of the inhabitants of Barbary. -" Beans, lentiles, kidneybeans, and garvuu^os," says he, " are the chiefest of their pulse kind: beans, when boiled and stewed with oil and gar-

31 And Jacob said, Sell mc this day thv birth-riglit.

32 And Esau said, Behold, I am "at the point to die; and what profit shall this birth-right doi to me?

lie, are Jhe principal food of persons of all distinctions: lentiies are dre>s€d in the same iiianntr witli btans, dissolvinir easily into a mass, and niakinjj a pdttagf of a chocolate colour. Tiiis we find was the red pottage which Esau, from thence called Edom, exchanged for liis birtli-ri^lu." Sliaw's Travels, p. 140. 4to Edit.

Verse 30. / am fuint] It appears from the wliole of this transaction, that Esau was so <oini)letely exhausted by fati-^'ue, that lie uiU'-t have perished had he not obtained some immediate refiesiiinent. He had been eitiier liunting or labouring in the field, and was now returning for.the purpose of getting some food; but had been so exliausted, that his strength utterly failed, before he had time to make tlie necessary preparations.

Verse 3 1. Sell me this day thy birth-right} What the n"133 brcorath, or birth-right was, has greatly divided both ancient and modern commentators. It is generally supposed that the following rights were attached to the primogeniture: — 1. Authority and superiority over the rest of the family; 2. a double portion of the |)aterual inheritance; 3. the peculiar benediction oft+fc fatbrr; 4. the priesthood previously to its establishment in tlie family of Aaron. Cahnet controverts most of these rights, and with apparent reason, and.seems to think that the double portion of the paternal inheritance was the only incontrsiabk right which the first-born possessed; the others were «ucli as were rather conceded to the first-bom, than fi.xed by any law in the family. However this may be, it appears I. that the first-born were peculiarly consecrated to God, Exod. xxii. 2y.; — 2. were next in honour to their parent^, Gen. xlix. 3.; — 3. had a double portion of their fatlier's goods, Deut. xxi. n.; — 1-. succeeded them in the government of the family or kingdom, 2 Chron. xxi, 3.; — 5. had the sole right «f conducting the service ot God, both at the tabernacle and temple; and hence the tribe of Levi, which was taken in lieu of tl>e fti. ■it-Lorn, had the sole right of administration in the service of God, Num. viii. 14 — 17. And henee, we may presume, tlie first born had originally a right to the priesthood, previously to the giving of the law; but however this might have been, afterwards the priesthood is never reckoned among tilt privileges of the first-born.

That the birth-right was a matter of very great importance, there can be no room to doubt; and that it was a tran-feriMe property, the transaction here, sufficiently proves.

Thus Esau despised his birili-righl] On this account the j^poslle, Heb. xii. 16. calk Esau a profane person, because

33 And Jacob said, Swear to me this day; and he swarc unto him: and " he sold his Jacob.

34 Then Jacob gave Esau bread and pottage of lentiles; and 'he did eat and drink, and rose up, and went his way: thus Esau despised his birth-right.

he had, by this act, alienated from himself and family those spiritual olfices connected with the rights of primogeniture. M'hile we condemn V.ami for this bad action, for he should rather have perished tlian have alienated this right; and while we consider it as a proof that his mind was little aflected with divine or spiritual things; what shall we say of his most unnatural brother Jacob, «ho refused to let him have a nior.-el of food to pre.-erve him from death, unless he gave bun up his birth-right.? Surely he who boifjht it in such circumstances, was as bad as he who sold it. Thus Jacob verified his right to the name of supplantir; a name which in its first impo.silion appears to have had no other object in view, than the circumstance of his calchiiii; his brother by the heel; but all his subsequent conduct proved, that it was truly de>criptive of the qualities of his mind; as his life till the time his name was changed, and then he had a chanse of nature, was in general a tissue of cunning and deception, the principlesof which had been very early instilled into him by a mother, whose regard for truth and righteousness a])pears to have been very superficial. See on chap, xxvii.

The death of Abraham, recorded in this chapter, naturally calls to miud the virtues and excellencies of this extraordinary man. His obedience to the call of God, znd faith in his promises, stand supereminent No -wonders, signs, or miraculous displays of the great and terrible God, as l.srael required in Egypt, were used, or were necessary to cause Abraham to believe and obey. He left his own land, not knowing inhere he was going, or for what jiurpose God had called him to remove. Expused to various hardship.s, in danger of losin" his life, and even of witncsjing the violation of his wife, he still obeyed and went on. Courageoiw, humane, and disjntere.ned, he cheerfully risked hi^ life for the welfare of others; and contented with having rescued the captives and aveiiged the oppres.'-ed, he refiis( d to accept even the sp9ils he had taken from the enemy, whom bis.skill and valour had vunqui.shed. At the same time, he considered the excellency of the power to be of God; and acknowledged this by giving to him tlie tenth of those spoils, of which, he would reserve nothing for his private use. His obedience to God in offering up his son Isatic, we have already seen and admired; together with the generosity of his temper, and that respectful decency of conduct towards superiors and inferiors, for which he was so peculiarly remarkable; see on chap, xxiii. AV'ithout disputing with his Maker, or doubling in his heart, he credited every thin<' that God had spoken: hence lie always walked in a plain u-uy.

Tlif authority of God was at all times sufficient for.Miraliam, he did not weary himself to find reasons for any line of conduct vhicli he knew God had prescribed; it was his duty to obey; the success and the event he left with God. His obedience was as prompt as it was complete — -As soon as he heard the Toice of God, he girded himself to his work! Not a moment is lost! How rare is such conduct! But should not lue do likewise? The present moment and its duties are ours; every past moment was once present j every future one will be present; and, while we are thinking on the subject, the present is past, for lil'e is made up of the f)«s< and t.he present. Are our past Iiionienls t!ie cause of deep regret and humiliation? then let us use the present so a> not to increase this ianie.itable cause of our distresses. In other words, let us now believe — love — obei/. Regardless of all consequences let us, like Aliral'.ain, follow the directions of God's word, and the openings of his providence, and lea\e all events to Him who doth all things tsell..

See to what a state of moral excellence the grace of God can exalt a character, when there is simple implicit faith, and prompt obedience! Abraham walled before God, and Abraham'was perfect. Periiaps no human being ever exhibited a fairer, fuller portrait oi t\\e perfect man, than Abraham. The more I consider the charactej' of this most amiable Patriarch, the more 1 think the saying of Cahnet justifiable. " In the life of Abia'iam," says he, " we find an Epitome of the whole Im-j) of Nature, of the Written Law, and of the Gospel of Christ. He has manifested in his own person those virtues, for which reason ami philosophy could scarcely find out names, when striving to sketch the character of their sophist, wise, or perfect man. St. Ambrose very properly observes, that ' Philosophy itself, could not equal in its descriptions and wishes, what was exemplified by this great man, in tlie whole of his conduct.' Magnus plane vir, quern voiis suit philosophia non potuit aquare; dcnique minus est quod ilia firucit^ quam quod ille gessif. "^I'he LAAV which God gave to Moses, and in which he has proposed the great duties of the law of nature, seems to be a copy of the life of Abraham. This Patriarch, without being under the law, has performed the most essential duties it requires: and as to the GosPEL, its grand object w as that on which he had fixed his eye; that Jesus whose day he rejfiiced to tee: and as to its spirit and design, they were wondrously exemplified in that faith which was imputed to him for righteousness; receiving that grace which conlbrmed his whole heart and life to the will of his Maker, and enabled him to persevere unto death, ' Abraham,' says the writer of Ecclesiasticus, xliv. 20, &c. ' was a great fiither of many people: in glory was there none like unto him, who kept the Law of the Most High, and was in covenant with him: he established the covenant in his tledv and when he was tried he was found faithful." — See Cahnet.

As a son, as a husband, as a father, as a neighbour, as a sovereign, and, above all, as a man of God, he stands unrivalled; so that under the most exalted and perfect of all dispensations, the gospel of Jesus Christ, he is proposed and recommended as the model and pattern, according to which, the faith, obedience, and perseverance of the followers of the Messiah are to be formed. Reader, while you admire the man, do not forget the God that made him so great, so good, and so useful — -even Abraham had nothing but what he had received: from the free unmerited mercy of God proceeded all his excellencies; but he was a worker together with God, and therefore did not receive the grace of God in vain. Go, thou, believe, love, obey, and persevere in like manner.

A famine in the land obliges Isaac to leave Beer-shcba and go to Gerar, 1. God appears to him, and zcarns, liim not logo to Egypt, 1. Reneics the promises to him which he had made to his father Abraham, 3 — 5. Isaaa dwells at Gerar, 6. Being questioned concerning Rebckah, ami fearing to lose his life on her account, he calls her his sister, 7. Abimelech the king, discofers, bj/ certain familiarities zchich he had noticed belzceen Isaac an^ liebekah, that she teas his wife, 8. Calls Isaac and reproaches him for his insincerity, Q, 10. He gives a strict] command to all his people not to molest either Isaac or his wife, 1 1.. Isaac applies himself to hnsbandry and breei ing of cattle, and has a great increase, 12 — 14. Is envied bi/ the Philistines, zoho stop up the uvlls he ha: digged, 15. Is desired by Abimelech to remove, 16,- he obeys, and fixes his tent in the valley of Gerar, 17 Opens the nells dug in the days of Abraham, zchich the Philistines had stopped up, 18. Digs the ziell Ezek, I9, 20 and the zeell Sitaah, 21,• and the zcell Rehoboth, 22. Returns to Beer-sheba, 23. God appears to him an renezcs his promises, 24. He builds an altar there, pitches his tent, and digs a well, 25. Abimelech, Ahuzzatk and Phichul visil him, 26. Isaac accuses them of u)ikindiiess, 27. They beg him to make a covenant zeith) them, 28,29. He makes them a feast, and they bind themselves to each other hy an oath', 30,31. The zeell digged by Isaac's servants, '25; called Shebah, 33. Esau, at forty years of age, marries two wives of ihe Ilittiles, 34/ at lohich Isaac and Rcbekah are grieved, 35.

A M.cir.»s(H). A ND there vas a famine in the BCc.um. y Y land, besides " the first famine that was in the days of Abraham. And Isaac went unto '' Abinielech king of" the Philistines, unto Gerar,

2 % And the Lord appeared unto him, and said, Go not down into Egypt; dwell in 'the land wliich I shall tell thee of:

3 "^ Sojourn in this land, and " I will be with thee, and 'will bless thee; for unto thee, and unto thy seed, ^ I will give all these countries; and I will perform '' tlie oath which I sware unto Abraham thy father:

4 And ' I will make thy seed to multiply as

NOTES ON CH.'VP. XXVI. Verse 1. There was a fcunine] IVIttn this liappcned we cannot tell: it appears to have been after the death of Abraliam. — Concerning ihe first famine, see chap. xii. 10.

Abimelecli'\ As we know not the time when the famine liapjHMeJ; so we cannot tdl whether this was the s;ime Abinielech, Piiichol, &c. which are mentjoned, chap. xx. 1, &c. or the sons, or other de.-cendanls of those persons, see on ver. 2 6.

Verse 2. Go not doivn into Et^i/pt] As Abraham had taken refuge in that country, it is probable that Isaac was preparing to go thither also; and God, foreseeing that he would there •meet with trials, &.c. which might prove fatal to his peace, or to iiis piety, warns him not to fulfil his intention.

Veise 3. Sojourn in litis /««</] In Gerar, Avhither he had gone, ver. 1. and where we find he settled, ver. 6. though the land of Canaan in general, might be here inlrndid. That there were serious and im[)ortant reasons why Isaac.should not go to Egypt, we may be fully assured, though they be not assigned here; it is probable that even Isaac himself was not informed why he should not go down lo Egypt. I have already supposed that God saw trials in his way, which he might not have been able to bear. While a man acknowledges God in all his waj's, he will direct all his stejis, though he may not chuse to give him the reasons of the workings of his providence. Abraham might go safely to Egypt — Isaac might not: in firmness and decision of character, there was a ■wide diflerence between the two men.

Verse 4. / will niake thj/ seed — as the stars of heaien^ A promi.sp often repeated to Abraham, and which has been most amply fulfilled both in its literal and spiritual sense.

My chargel 'mDi:'0 Mishriiareti, from "VW sliamar, he Vepl, observed, &;c. the ordinances or appointments of God. — These were always of two kinds: 1. Such as tended to promote 7noral improvement, the increase of piety, the imjirovcment of the age, &c. And 2. Such as were typical or representative of tlie promised seed, and the salvation which was to the stars of heaven, and will give ^Mcirsr.oo. unto thy seed all these countries; -t^-cifiS'H. ^ and in thy seed shall all the nations of the earth be bles.scd;

5 ' Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

7 And the men of the place asked him of his wife; and '"he said. She M my stater: for " he feared to say, She is my w'ife; lest, said he, the men of the place should kill me for Rebekah; because she ° "Was fair to look upon.

come by him. For commandments, statutes, &c. the reader is particularly desired to refer to Lev. xvi. 15, &c. where these things are all analysed and explained in the alphabetical order of the Hebrew words.

Verse 7. He said, She is 7ny sister^ It is very strangej that in the same place, and in similar circumstances, Isaac should have denied his wife, precisely as his father had done before him! It is natural to ask. Did Abraham never mention this circumstance to his son.'' Probably he did not, as he was justly ashamed of his weakness on this occasion^ — the only blot in his character: the son therefore, not being f Jiewarned, was not armed against the temptation. It may not be well, in general, for parents to tell their children of their former failings or vices, as this might lessen their authority or respect; and the children might make a bad u.«e of it in extenuation of their own sins: but there are certain cases which, from the nature of their circum.stances, may often occur, where a candid acknowledgement, with suitable advice, may prevent those children from repeating the rvil; but this should be done with great delicacy and caution, lest even the advice itself should serve as an incentive to the evil. I had not known lust, says St. Paul, if the law had not said. Thou shall not covet. On Abraham's case, see the notes on chap. xii. 11, &c. XX. 2. I.saac could not say of Rebekah, as Abraham had done of Sarah, she is my sister.- in the case of Abraham this was literally true: it was not so in the case of Isaac, for Rebekah was only his cousin. Besides, though relatives, in the Jewish forms of speaking, are often called brothers and sisters, and the thing may be perfectly proper, when this use of the terms is generally known and allowed, yet nothing of this kind can be pleaded here, in behalf of Isaac; for he intended that the Gerarites should understand him in the proper sense of the term: and consequently have no.suspicion that she was his wife. We have already seen that the proper definition of a lie, is, any word ipoken with the intentio7i to deceivc.~-Set chap. xx. 12.

Verse 8. Isaac was sporting with Rebekah his wife."] What* ever may be the precise meaning of the •word, it evidently im-

Isaac acquiring much property; A.M.cir.s2oo. tiipi-e a long time, that Abimelech ^•^'■'■•''^■'^"^- kincr of the PhiHstincs looked out at a window, and saw, and, bclioid, Isaac xvas sporting witli Rebekah his wife.

9 And Abimelech called Isaac and said, Beliold, for a surety she is thy wifi?; and how saidst thou, She is my.sister? And Isaac said unto him. Because I said, Lest I die for her.

10 And Abimelech said, What is this thou hast done unto us? one of the people might lightly have hen with thy wife, and " thou shouldest have brought guiltiness upon us.

11 And Abimelech charged all Jiis people, saying. He that '' toucheth this man or his wife shall surely be put to death.

12 ^ Then Isaac sowed in that land, and ■" received in the same year "^ a hundred-fold: and the Lord ^blessed him:

13 And the man '^ waxed great, and ^ went forward, and grew, until he became v ery great:

plies, that there ^vere liberties taken, and freedoms used on the occasion, wliich were not lawful but between man and wife.

\'er<e 10. T/iou slioiddest liiivc hrou2,ht guiltiness upon j/s.] It is likely, that Abimelech might have had some knowledge of God's intentions concerning the family of Abraham, and that it must be kept free from all impure and alien mixtures; and that consequently, had he or any of his people taken Rebekah, the divine judgments might hare fallen upon the land. Abimelech was a good and holy man; and he appears Jo have considered adultery as a grievous and destructive crmie.

Verse 11. Ih that toitclietli] He who injures Isaac, or defiles Rebekah, shall certainly die for it: death was the punishnipnt for adultery among the Canaanites, Phihstines, and Hebrews. — See chap, xxxviii. 24.

Verse 12. Jseuic sowed in that land'] Being now perfectly free from the fear of evil, he betook himself to agricultural and pastoral pursuits, in which he had the especial blessing of God, so that his property became greatly increased.

A hundred-fold] on^TT HNO Meuh shedrim, literally " A hundredfold of barley;" and so the Septuagint, zxaTotrreueu7iv icfiiri'i. Perhaps such a crop of this grain was a rare «<ccurrence in Gerar. The words hovvever may be taken, in a general way, as signifying a rr»3/ great increase: so tt»ey are used by our Lord, in the parable of the sower: Matt. xiii. 3, 23. Mark i v. 8, 20. Luke viii. 8, 15.

Verse 13. Tlie man vjaxed great] There is a strange and ebservable occurrence of the same term in the original: SlJ'i 1X0 hli »3 IV Snji y?n "jVl ir»Nn rayigdal ha-ish raiyelec haloc ve-gadcl dd ki gadel meod, And the man was GREAT, und he went, going on, and was GREAT, iintil that he was exceeding GREAT. How simple is this language, and yet how forcible!

15 For all the wells "^ which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and! filled them with earth.

j 16 And Abimelech said unto Lsaac, Go from; us; for ' thou art much mightier than we. i 17 And Isaac departed thence, and pitched, his tent in the valley of Gerar, and dwelt I there.

' water, which they had digged in the days of

" and he called their names after the names by,

19 And Isaac's servants digged in the val-

Verse 14. //:; had possessions of flocks] He who blessed iiiui in the increase of his fisLls, blessed him also in the increase of his^acis; and as he had extensive possessions, so he must have many liands to manage sucli concerns; therefore it is added, he had great store of servants — he had many domestics, some born in his house, and others purchased by his monej'.

Verse 1 5. For all the wells — the Philistines had stopped them] In such countries, a gwd well was a great acquisition; and hence, in predatory wars, it was usual for either party to fill the wells with earth or sand, in order to distress the enemy. The fdling up the wells in this case, was a most unprincipled transaction; as they and x\braham had pledged themselves by a solemn oath, not to injure each other in this or any other respect. — See chap. xxi. 25 — 31.

Verse 16. Go from us; for thou art much mightier than we.] This is the first instance on record of what was termed among the Greeks ostracism; i. e. the banishment of a person from the state, of whose power, influence, or riches, the people ^ were jealous. There is a remarkable saying of Bacon on thii.subject, which seems to intimate that he had this very cir-: cumstance under his eye: "Public enry is an ostracism that eclipseth men when they grow too great." On this same principle, Pharaoh oppressed the Israelites.

Verse 18. In the days of Abraham] Instead of »0'3 himey, in the days, Houbiganl contends we should read <1DJ? dbedey, servants. Isaac digged again the wells which the servants of Abraham his fatljtr had digged. This reading is supported by the Samaritan, Septuagint, Syriac, awl Vulgate, and it is ' probably the true one.

Verse 19. A well of springing water.] 0"n D'O 1X3 beer\ mayim ch(tyim, A wcH of liiing waters. This is ihe criental

20 And the herdmcn of Gerar '' did strive Avith Isaac's herdmen, sayincj, Tlie water is ours: and he called the name of the well " Kzck; because they strove with him.

21 And they digged another well, and strove for that also: and he called the name of it "Sitnah.

22 And he removed from thence, and digged another well; and (or that they strove not: and he called the name of it ' llehoboth; and he said, For now the Lord hath made room for us, and we shall ' be fruitful in the land.

23 % And he went up from thence to Beersheba,

24 And the Lord appeared unto him the same night, and said, ^ I am the God of Abraham thy tatlier: " fear not, for ' 1 am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake.

25 And he " builded an altar there, and ' called upon the name of the Lord, and

phrase for a sprinrr; and this is its meaning both in the Old and New Tcstainents; Lev. xiv. 5. 50. xv..30. Num. xix. n. Cant. iv. 15..<iee also.John iv. 10 — -14. vii. 38. Rev. xxi. 6. xxii. I. And hy tiiese Scriptures we find tliat an twfailing spring was an emblem of the graces and i}ijhiences of the Spirit of (iod.

Verse 21. They dii^ed another ivell] Never did any man more implicitly follow the divine command — resist not evil — than Isaac: whenever he found that his work was likely to he a Hihject of strit'e and contention, he gave place, and rather chose to suii(Lr wrong than to have his own peace of mind disturbed. '^I'hiis he overcame evil with good.

Verse 24. The Lord appeared unto hint] He needed especial encouragement when insulted and outraged by the Philistines; for having returned to the place where his noble father had lately died, the remembrance of hi.< ixront^s, and the remembrance of his loss, could not fail to afflict his mind; and God immediately appears, to comfort and support him in his trials, by a renewal of all his promises.

Verse 25. Builded an altar there] That he might have a place fur God's wor.ship; as well as a place for himself and family to dwell in.

And called upon the name of the Lord] And invoked in the name of Jehovah. — See on chaps, xii. 8. xiii. 15.

Verse 26. Ahimelech xcent to hint] W'jien a man's ways please God, he makes even his enemies to be at peace with him: so Isaac experienced on llus occa.sion. Whether this is visited Inj Ahimelech, pitched his (cut there: and there A.M.cir.suw. Isaac's sci\ ants digged a well. ^^'"""^*-

26 % Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, " and Phichol the chief captam of his army.

27 And Isaac said unto them, Wherefore come ye to me, seeing " ye hate me, and have "sent me away from you?

28 And they said, '' We saw certainly that the Lord 'was with thee: and we said, Let the^re be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee;

29 ' That thou wilt do us no hurt, as we have not touched thee, and as we iiave done unto thee nothing but good, and have sent thee away in peace: ' thou art now the blessed of the Lord.

SO ' And he made them a feast, and they did eat and drink.

31 And they rose up betimes in the morning, and " swarc one to another: and Isaac sent them away, and they departed from him in peace.

was the same Abimelech and Phichol mentioned, chap. xxi. 22. %ve cannot tell; It in possible both might have been now alive, provided we suppose them young in the days of Abraham; but it is more likely that.iiiittckch was a general name of the Geiarite kings, and that Phichol was a name of office.

Ahuzzath] The Targum translates this word, a company; not considering it as a proper name: "Abimelech and Phichol came with a company of their friends." 1'lie Scpliiagint calls him Ox,oiai6 o niiCpayayoi, Ochozath the paravymph, or friend of the bridegroom, he who conducts the bride to the bridegroom's house. Could we depend en the correctness of this version, we might draw the follouing curious conclusions from it: 1. That this was the.son of that Abimelech, the friend of Abraham. 2. That he had been lately maiTied, and on this journey brings with him his confidential friend, to whom he had lately entrusted the care of his spouse.

Verse 27. Seeing ye hate me] He was justified in thinking thus; becau,<e, if </«j/ did not injure him, they had connived at their servants doing it.

Verse 28. Let there be now an oath bettceen lu] Let us make a covenant by which we shall be mutually bound; and let it be ratified in the most solemn manner.

Verse 30. He made them a feast] Probably on the sacrifice, that was offered on the occasion of making this covenant. This was a common custom.

Verse 31. 'I'hcy rose up betimes] Karly rising was general among the primitive inhabitants of the world; and this was T 2

32 And it came to pass the same day, that Isaac's servants came, and told him concerning the well which they had digged, and said unto him. We have found water. 33 And he called it ^ Shebah: " therefore the name of the city is " Beer-sheba unto this day.

Verse 33. He called it Shebah] This was probably tlie sayne well which was called Beer-sheba in the time of Abraham, which the Philistines had filled up; and which the servants of Isaac had re-opened. The same name is therefore given to it which it had before, with the addition of the emphatic letter M he, by which its signification became extended, so that now it signified not merely an oath or full, but satisfaction and ^ibimdunce. — See the use made of this letter in the names of Abraham and Sarah, chap. xvii. 5.

The name of the city is Beer-sheba] This name was given to it a hundred years before this time; but as the ivell from which it had this name originally, was closed up by the Philistines, probably the name of the place was abolished with the •well: w hen, therefore, Isaac re-opened the well, he restored the ancient name of tlie place.

Verse 34. He took to wife — the daughter, l>;c.] It is very likely that the wives taken by Esau were daughters of chiefs among the Hittites; and by this union he sought to increase and strengthen his secular power and influence.