Magog] Supposed by many to be the father of the Scythians and Tartars, or Tatars, as the word should be written; and in great Tartary many names are still found which bear such a striking resemblance to the Gog and Magog of the Scriptures, jis to leave little doubt of their identity.
Madai] Generally supposed to be the progenitor of the Medes; but Joseph Mede makes it probable that he was rather the founder of a people in Macedonia called Mcedi, and that Macedonia was formerly called Emathia, a name formed from Ei, an island, and Madai, because he and his descendants inhabited the maritime coast on the borders of the Ionian Sea. On this subject nothing certain can be advanced.
Javan] It is almost universally agreed that from him sprang the lonians, of Asia Minor; but this name seems to have been anciently given to the Macedonians, Achaians, and Bmotians.
Tubal] Some think he was the father of the Iberians, and that a part at least of Spain was peopled by him and his descendants; and that Meshech, who is generally in Scripture joined with him, "was the founder of the Cappadocians, from whom proceeded the Muscovites.
Tiras.] From this person, according to general consent, the Thracians derived their origin.
Verse 3. Ashkenaz] Probably gave his name to Sacagena, a very excellent province of Armenia. Pliny mentions a people called Ascanitici, who dwelt about the Tana'is and the Palus Maotis; and some suppose that from Ashkenaz the Euxine Sea derived its name, but others suppose that from him the Germans derived their origin.
Riphath] Or Diphath, the founder of the Paphlagonians, which were anciently called Riphatai.
Togarmah.] The Sauromates, or inhabitants of Turcomania. See the reasons in Calmet.
Verse 4. Elishah] As Javan peopled a considerable part of Greece, it is in that region that we must seek for the settlements of his descendants; Elishah
every one after his tongue, after their families, in their nations.
Tarshish] He first inhabited Cilicia, whose capital anciently was the city of Tarsus, where the Apostie Paul was bom.
Kittim] We have already seen that this name was rather the name of a people than of an individual: some think by Kittim Cyprus is meant: others, the isle of Chios; and others, the Romans; and others, the Macedonians.
Dodanim.] Or Rodanim, for the T and 1 may be easily mistaken for each other, because of their great similarity. Some suppose that this family settled at Dodona in Epirus; others at the isle of Rhodes; others, at the Rhone in France, the ancient name of which was Rhodanus, from the Scripture Rodanim.
Verse 5. Isles of the Gentiles] Europe, of which this is allowed to be a general epithet. Calmet supposes that it comprehends all those countries to which the Hebrews were obliged to go by sea, such as Spain, Gaul, Italy, Greece, and Asia Minor.
Every one after his tongue] This refers to the time posterior to the confusion of tongues and dispersion from Babel.
Verse 6. Cush] Who peopled the Arabic noma near the Red Sea in Lower Egypt. Some think the Ethiopians descended from him.
Mizraim] This family certainly peopled Egypt; and both in the East and in the West, Egypt is called Mczr and Mezraim.
Canaan.] He who first peopled the land so called, known also by the name of the Promised Land.
Verse 7. Seba] The founder of the Sabaeans. There seem to be three different people of this name mentioned in this chapter, and a fourth in chap. xxv. 3.
Havilah] Supposed by some to mean the inhabitants of the country included within that branch of the river Pison which ran out of the Euphrates into the bay of Persia, and bounded Arabia Felix on the east.
Sabtah] Supposed by some to have first peopled an isle or peninsula called Saphta, in the Persian Gulf.
Raamah] Or Ragmah, for the word is pronounced both ways, because of the y ain, which some make a vowel, and some a consonant. Ptolemy mentions a city called Regma near the Persian Gulf; it probably received its name from the person in the text.
Sabtechah] From the river called Samidochus, in Caramania; Bochart conjectures that the person in the text fixed his residence ir that part. 8. -J
he began to be a mighty one in
9 He was a mighty ^ hunter ^ before the Lord: wherefore it is said, Even as Nimrod, the mighty hmiter before the Lord.
Shebd] Supposed to have had his residence beyond the Euphrates, in the environs of Charran, Eden, &c.
Verse 8. Nimrod] Of this person little is known, as he is not mentioned except here and in 1 Chron. i. 10, which is evidently a copy of the text in Genesis. He is called a mighty hunter before the Lord; and from ver. 10, we learn that he founded a kingdom which included the cities Babel, Erech, Accad, and Calneh, in the land of Shinar. Though the words are not definite, it is very likely he was a very bad 7nan. His name Nimrod comes from TlO marad, he rebelled; and the Targum, on 1 Chron. i. 10, says: Nimrod began to be a mighty man in sin, a murderer of innocent men, and a rebel before the Lord. The Jerusalem Targum says: " He was mighty in hunting (or in prey) and in sin before God, for he was a hunter of the children of men in their languages; and he said unto them, Depart from the 7-eligion of Shem, and cleave to the institutes of Nimrod.'''' The Targum of Jonathan ben Uzziel says: " From the foundation of the world none was ever found like Nimrod, powerful in hunting, and in rebellions against the Lord." The Syriac calls him a warlike giant. The word Ti' tsayid, which we render hunter, signifies prey; and is applied in the Scriptures to the hunting of men by persecution, oppression, and tyranny. Hence it is likely that Nimrod, having acquired power, used it in tyranny and oppression; and by rapine and violence founded that domination which was the first distinguished by the name of a kingdom on the face of the earth. How many kingdoms have been founded in the same way, in various ages and nations from that time to the present! From the Nimrods of the earth, God deliver the world!
Mr. Bryant, in his Mythology, considers Nimrod as the principal instrument of the idolatry that afterwards prevailed in the family of Cush, and treats him as an arch rebel and apostate- Mr. Richardson, who was the determined foe of Mr. Bryant's whole system, asks, Dissertation, p. 405, "Where is the authority for these aspersions ] They are nowhere to be discovered in the originals, in the versions, nor in the paraphrases of the sacred vnritings." If they are not to be found either in versions or paraphrases of the sacred writings, the above quotations are all false.
1 2 And Resen between Nineveh and Calah: the same is a great city.
1 3 And Mizraim begat Ludim, and Anamim, and Lchabim, and Naphtuhim,
14 And Pathrusim, and Casluhim, ("^ out of
Verse 10. The beginning of his kingdom was Babel] 1'21 babel signifies confusion; and it seems to have been a very proper name for the commencement of a kingdom that appears to have been founded in apostasy from God, and to have been supported by tyranny, rapine, and oppression.
In the land of Shinar.] The same as mentioned chap. xi. 2. It appears that, as Babylon was built on the river Euphrates, and the tower of Babel was in the land of Shinar, consequently Shinar itself must have been in the southern part of Mesopotamia.
Verse 11. Out of that land tvent forth Asshur] The marginal reading is to be preferred here. He — Nimrod, tvent out into Assyria and built Nineveh; and hence Assyria is called the land of Nimrod, Mic. v. 6. Thus did this mighty hunter extend his dominions in every possible way. The city of Nineveh, the capital of Assyria, is supposed to have had its name from Niniis, the son of Nimrod; but probably Ninus and Nimrod are the same person. This city, which made so conspicuous a figure in the history of the world, is now called Mossul; it is an inconsiderable place, built out of the ruins of the ancient Nineveh.
Rehoboth, and Calah, dfc] Nothing certain is known concerning the situation of these places; conjecture is endless, and it has been amply indulged by learned men in seeking for Rehoboth in the Birtha of Ptolemy, Calah in Calachine, Resen in Larissa, <SfC., 6fc.
Verse 13. Mizraim begat Ludim] Supposed to mean the inhabitants of the Mareotis, a canton in Egypt, for the name Ludim is evidently the name of a people.
Anamim] According to Bochart, the people who inhabited the district about the temple of Jupiter Ammon.
Lehabim] The Libyans, or a people who dwelt on the west of the Thebaid, and were called Libya- Egyptians,
Naphtuhim] Even the conjecturers can scarcely fix a place for these people. Bochart seems inclined to place them in Marmarica, or among the Troglodytae.
Verse 14. Pathrusim] The inhabitants of the Delta, in Egypt, according to the Chaldee paraphrase; but, according to Bochart, the people who inhabited the Thebaid, called Pathros in Scripture.
Casluhim] The inhabitants of Colchis; for almost all authors allow that Colchis was peopled from Egypt.
1 5 And Canaan begat '^ Sidon his first-born, and Heth,
16 And the Jebusite, and the Amorite, and
18 And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the famihes of the Canaanites spread abroad.
19 ° And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto p Gaza; as thou goestunto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.
20 These are the sons of Ham, after their famihes, after their tongues, in their countries, and in their nations.
stant plagues and frequent oppressors of the Israelites, whose history may be seen at large in the books of Samuel, Kings, &c.
Verse 15. Sidon] Who probably built the city of this name, and was the father of the Sidonians.
Verse 16. The Jebusite — Amorite, <Sfc.] Are well known as being the ancient inhabitants of Canaan, expelled by the children of Israel.
Verse 20. These are the sons of Ham after their families] No doubt all these were well known in the days of Moses, and for a long time after; but at this distance, when it is considered that the political state of the world has been undergoing almost incessant revolutions through all the intermediate portions of time, the impossibility of fixing their residences or marking their descendants must be evident, as both the names of the people and the places of their residences have been changed beyond the possibility of being recognized.
Verse 2 1. Shem also, the father of all the children of Eber] It is generally supposed that the Hebreios derived their name from Eber or Heber, son of Shem; but it appears much more likely that they had it from the circumstance of Abraham passing over (for so the word "^^y abar signifies) the river Euphrates to come into the land of Canaan. See the history of Abraham, chap. xiv. 13.
Verse 22. Elam] From whom came the Elamites, near to the Medes, and whose chief city was Elymais.
Asshur] Who gave his name to a vast province (afterwards a mighty empire) called Assyria.
Arphaxad] From whom Arrapachitis in Assjrria was named, according to some; or Artaxata in Armenia, on the frontiers of Media, according to others.
21 Unto Shem also, the father A.M. unknown.
brother of Japheth the elder, even to him were children born.
23 And the children of Aram; Uz, and Hul, and Gether, and Mash.
24 And Arphaxad begat ^ Salah '; aftd Salah begat Eber.
25 "And unto Eber were born a.m. 1757.
^ Peleg, for in his days was the earth divided; and his brother's name luas Joktan.
26 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,
Lud] The founder of the Lydians, in Asia Minor; or of the Ludim, who dwelt at the confluence of the Euphrates and Tigris, according to Arias Montanus.
Verse 23. Uz] Who peopled Coelosyria, and is supposed to have been the founder of Damascus.
Hul] Who peopled a part of Armenia.
Gether] Supposed by Calmet to have been the founder of the Itureans, who dwelt beyond the Jordan, having Arabia Deserta on the east, and the Jordan on the west.
Mash.] Who inhabited mount Masius in Mesopotamia, and from whom the river Mazeca, which has its source in that mountain, takes its name.
Eber.] See ver. 2 1. The Septuagint add Cainan here, with one hundred and thirty to the chronology.
Verse 25. Peleg] From ihs palag, to divide, because in his days, which is supposed to be about one hundred years after the flood, the earth ivas divided among the sons of Noah. Though some are of opinion that a physical division, and not a political one, is what is intended here, viz., a separation of continents and islands from the main land; the earthy parts having been united into one great continent previously to the days of Peleg. This opinion appears to me the most likely, for what is said, ver. 5, is spoken by way of anticipation.
Verses 26-30. Joktan] He had thirteen sons who had their dwelling from Mesha unto Sephar, a mount of the east, which places Calmet supposes to be mount Masius, on the west in Mesopotamia, and the mountains of the Saphirs on the east m Armenia, or of the Tapyrs farther on in Media.
In confirmation that all men have been derived from one family, let it be observed that there are many
All the descendants of Noah
29 And Ophir, and Havilah, and Jobab: all these were the sons of Joktan.
30 And their dwelhng was from Mesha, as thou goest unto Sephar, a mount of the east.
customs and usages, both sacred and civil, which have prevailed in all parts of the world; and that these could owe their origin to nothing but a general institution, which could never have existed, had not mankind been originally of the same blood, and instructed in the same common notions before they were dispersed. Among these usages may be reckoned, 1. The numbering by tens. 2. Their computing time by a cycle of seven dz,ys. 3. Their setting apart the 5ei;en<A day for religious purposes. 4. Their use of sacrifices, propitiatory and eucharistical. 5. The consecration of temples and altars. 6. The institution of sanctuaries or places of refuge, and their privileges. 7. Their giving a tenth part of the produce of their fields, &c., for the use of the altar. 8. The custom of worshipping the Deity bare-footed. 9. Abstinence of the men from all sensual gratifications previously to their offering sacrifice. 10. The order of priesthood and its support. 1 1. The notion of legal pollutions, defilements, &c. 12. The universal tradition of a general after their families, after their ■ tongues, in their lands, after their nations.
32 "* These are the families of the sons of Noah, after their generations, in their nations, ^ and by these were the nations divided in the earth, after the flood.
deluge. 13. The universal opinion that the rainbow was a Divine sign, or portent, &c., &c. See Dodd.
The wisdom and goodness of God are particularly manifested in repeopling the earth by means of three persons, all of the same family, and who had witnessed that awful display of Divine justice in the destruction of the world by the flood, while themselves were preserved in the ark. By this very means the true religion was propagated over the earth; for the sons of Noah would certainly teach their children, not only the precepts delivered to their father by God himself, but also how in his justice he had brought the flood on the world of the ungodly, and by his merciful providence preserved them from the general ruin. It is on this ground alone that we can account for the uniformity and universality of the above traditions, and for the grand outlines of religious truth which are found in every quarter of the world. God has so done his marvellous works that they may be had in everlasting remembrance.
All the inhabitants of the earth, speaking one language and dwelling in one place, 1, 2, purpose to build a city and a tower to prevent their dispersion, 3,4. God confounds their language, and scatters them over the whole earth, 5—9. Account of the lives and families of the postdiluvian patriarchs. Shem, 10, 11. Arphaxad, 12, 13. Salah, 14, 15. Eber, 16, 17. Peleg, 18, 19. Ragau or Reu, 20, 21. Serug, 22, 23. Nahor, 24, 25. Terah and his three sons, Haran, Nahor, and Abram, 26, 27. The death of Haran, 28. Abram marries Sarai, and Nahor marries Milcah, 29. Sarai is barren, 30. Terah, Abram, Sarai, and Lot, leave Ur of the Chaldees, and go to Haran, 3 1. Terah dies in Haran, aged two hundred and five years, 32.
Verse 1. The whole earth was of one language] The whole earth — all mankind was of one language, in all likelihood the Hebrew; and of one speech — articulating the same words in the same way. It is generally supposed, that after the confusion mentioned in this chapter, the Hebrew language remained in the family of Heber. The proper names, and their significations given in the Scripture, seem incontestable evidences that the Hebrew language was the original
"■ from the east, that they found a ^- ^- '^"■• plain in the land of Shinar; and they dwelt there. 3 And ^ they said one to another, Go to, let
language of the earth — the language in which God spake to man, and in which he gave the revelation of his will to Moses and the prophets. " It was used," says Mr. Ainsworth, " in all the world for one thousand seven hundred and fifty-seven years, till Phaleg, the son of Heber, was born, and the tower of Babel was in building one hundred years after the flood, Gen. x. 25; xi. 9. After this, it was used among the Hebrews or Jews, called therefore the Jetos^ language, Isa. xxxvi. 11, until they were carried captive into Babya for stone, and shme had they for mortar. 4 And they said, Go to, let us build us a city,
Ion, where the holy tongue ceased from being commonly used, and the mixed Hebrew (or Chaldee) came in its place."
It cannot be reasonably imagined that the Jews lost the Hebrew tongue entirely in the seventy years of their captivity in Babylon; yet, as they were mixed with the Chaldeans, their children would of course learn that dialect, and to them the pure Hebrew would be unintelligible; and this probably gave rise to the necessity of explaining the Hebrew Scriptures in the Chaldee tongue, that the children might understand as well as their fathers. As we may safely presume the parents could not have forgotten the Hebrew, so we may conclude the children in general could not have learned it, as they did not live in an insulated state, but were mixed with the Babylonians. This conjecture removes the difficulty with which many have been embarrassed; one party supposing that the knowledge of the Hebrew language was lost during the Babylonish captivity, and hence the necessity of the Chaldee Targums to explain the Scriptures; another party insisting that this was impossible in so short a period as seventy years.
Verse 2. As they journeyed from the east] Assyria, Mesopotamia, and the country on the borders and beyond the Euphrates, are called the east in the sacred writings. Balaam said that the king of Moab had brought him from the mountains of the east, Num. xxiii. 7. Now it appears, from chap. xxii. 5, that Balaam dwelt at Pethor, on the river Euphrates. And it is very probable that it was from this country that the wise men came to adore Christ; for it is said they came /rom the east to Jerusalem, Matt. ii. 1. Abraham is said to have come from the east to Canaan, Isa. xli. 2; but it is well known that he came from Mesopotamia and Chaldea. Isaiah, xlvi. 11, represents Cyrus as coming yVom the east against Babylon. And the same prophet represents the Syrians as dwelling eastward of Jerusalem, chap. ix. 12: The Syrians before, DTpD mikkedem, from the east, the same word which Moses uses here. Daniel ix. 44, represents Antiochus as troubled at news received /rom the east; i. e. of a revolt in the eastern provinces, beyond the Euphrates.
Noah and his family, landing after the flood on one of the mountains of Armenia, would doubtless descend and cultivate the valleys: as they increased, they appear to have passed along the banks of the Euphrates, till, at the time specified here, they came to the plains of Shinar, allowed to be the most fertile country in the east. See Calmet. That Babel was built in the land of Shinar we have the authority of the sacred text to prove; and that Babylon was built in the same country we have the testimony of Eusebius, Praep. Evang. lib. ix., c. 15; and Josephus, Antiq., lib. i., c. 5.
Verse 3. Let us make brick] It appears they were obliged to make use of brick, as there was an utter a
make us a name, lest we be scattered abroad upon the face of the whole earth.
scarcity of stones in that district; and on the same account they were obliged to use slime, that is, bitumen, (Vulg.) aaipalrog, (Septuagint,) for mortar: so it appears they had neither common stone nor lime-stone; hence they had brick for stone, and asphaltus or bitumen instead of mortar.
Verse 4. Let us build us a city and a tower] On this subject there have been various conjectures. Mr. Hutchinson supposed that the design of the builders was to erect a temple to the host of heaven — the sun, moon, planets, &c.; and, to support this interpretation, he says D'DJJ'3 It^XII verosho bashshamayim should be translated, not, whose top may reach unto heaven, for there is nothing for may reach in the Hebrew, but its head or summit to the heavens, i. e. to the heavenly bodies: and, to make this interpretation the more probable, he says that previously to this time the descendants of Noah were all agreed in one form of religious worship, (for so he understands nnx nst^l vesaphah achath, and of one lip,) i. e. according to him, they had one litany; and as God confounded their litany, they began to disagree in their religious opinions, and branched out into sects and parties, each associating with those of his own sentiment; and thus their tower or temple was left unfinished.
It is probable that their being of one language and of one speech implies, not only a sameness of language, but also a unity of sentiment and design, as seems pretty clearly intimated in ver. 6. Being therefore strictly united in all things, coming to the fertile plains of Shinar they proposed to settle themselves there, instead of spreading themselves over all the countries of the earth, according to the design of God; and in reference to this purpose they encouraged one another to build a city and a tower, probably a temple, to prevent their separation, " lest," say they, " we be scattered abroad upon the face of the whole earth:" but God, miraculously interposing, confounded or frustrated their rebellious design, which was inconsistent with his will; see Deut. xxxii. 8; Acts xvii. 26; and, partly by confounding their language, and disturbing their counsels, they could no longer keep in a united state; so that agreeing in nothing but the necessity of separating, they went ofl^ in different directions, and thus became scattered abroad upon the face of the earth. The Targums, both of Jonathan ben Uzziel and of Jerusalem, assert that the tower was for idolatrous worship; and that they intended to place an image on the top of the tower with a sword in its hand, probably to act as a talisman against their enemies. Whatever their design might have been, it is certain that this temple or tower was afterwards devoted to idolatrous purposes. Nebuchadnezzar repaired and beautified this tower, and it was dedicated to Bel, or the sun.
An account of this tower, and of the confusion of tongues, is given by several ancient authors. Herodo^
5 ^ And the Lord came down to see the city and the tower, which the children of men builded. 6 And the Lord said, Behold, ^the people
tus saw the tower and described it. A si/bil, whose oracle is yet extant, spoke both of it and of the confusion of tongues; so did Eupolemus and Abydenus. See Bochart Geogr. Sacr., lib. i., c. 13, edit. 1692. On this point Bochart observes that these things are taken from the Chaldeans, who preserve many remains of ancient facts; and though they often add circumstances, yet they are, in general, in some sort dependent on the text. 1. They say Babel was built by the giayits, because Nimrod, one of the builders, is called in the Hebrew text "ll^J gibbor, a mighty man; or, as the Septuagint, yiyac, a, giant. 2. These giants, they say, sprang from the earth, because, in Gen. x. 11, it is said, He loent, \i.'\'r\'7\ V'^XH p min haarets hahiv, out of that earth; but this is rather spoken of Asshur, who was another of the Babel builders. 3. These giants are said to have waged war with the gods, because it is said of Nimrod, Gen. x. 9, He loas a mighty hunter before the Lord; or, as others have rendered it, a warrior and a rebel against the Lord. See Jarchi in loco. 4. These giants are said to have raised a tower up to heaven, as if they had intended to have ascended thither. This appears to have been founded on " whose top may reach to heaven" which has been already explained. 5. It is said that the gods sent strong ivinds against them, which dispersed both them and their work. This appears to have been taken from the Chaldean history, in which it is said their dispersion was made to the four winds of heaven,;,0"1X2 K^OB' "mi bearba ruchey shemaiya, \. e. to the four quarters of the world. 6. And because the verb ]'1D phuts, or Y22 nnphats, used by Moses, signifies, not only to scatter, but also to break to pieces; whence thunder, Isa. xxx. 30, is called r33 nephcts, a breaking to pieces; hence they supposed the whole worlc was broken to pieces and overturned. It was probably from this disguised representation of the Hebrew text that the Greek and Roman poets took their fable of the giants waging war with the gods, and piling mountain upon mountain in order to scale heaven. See Bochart as above.
Verse 5. And the Lord came duuni] A lesson, says an ancient Jewish commentator, to magistrates to examine every evidence before they decree judgment and execute justice.
Verse 6. The people is one, t|c.] From this, as before observed, we may infer, that as the people had the same language, so they had a unity of design and sentiment. It is very likely that the original language was composed of monosyllables, that each had a distinct ideal meaning, and only one meaning; as different acceptations of the same word would undoubtedly arise, either from compounding terms, or, when there were but few words in a language, using them by a different mode of pronunciation to express a variety of things. Where this simple monosyllabic language prevailed
do: and now nothing will be restrained from them, which they have ^ imagined to do.
(and it must have prevailed in the first ages of the world) men would necessarily have simple ideas, and a corresponding simplicity of manners. The Chinese language is exactly such as this; and the Hebrew, if stripped of its vowel points, and its prefixes, suffixes, and postfixes separated from their combinations, so that they might stand by themselves, it would nearly answer to this character even in its present state. In order therefore to remove this unity of sentiment and design, which I suppose to be the necessary consequence of such a language, God confounded their language— caused them to articulate the same word differently, to affix different ideas to the same term, and perhaps, by transposing syllables and interchanging letters, form new terms and compounds, so that the mind of the speaker was apprehended by tne hearer in a contrary sense to what was intended. This idea is not ill expressed by an ancient French poet, Du Bartas; and not badly, though rather quaintly, metaphrased by our countryman, Mr. Sylvester.
Some speak between the teeth, some in the nose. Some in the throat their words do ill dispose
" Bring me," quoth one, " a trowel, quickly, quick!'• One brings him up a ha?nmer. " Hew this brick" Another bids; and then they cleave a tree; '■^ Make fast this rope,'''' and then they let it flee One calls for planks, another mortar lacks; They bear the first a stone, the last an aoce. One would have spikes, and him a sjiade they give; Another asks a saw, and gets a sieve. Thus crossly crost, they prate and point in vain; What one hath made another mars again.
These masons then, seeing the storm arrived Of God's just wrath, all weak and heart-deprived. Forsake their purpose, and, like frantic fools. Scatter their stuff and tumble down their tools.
I shall not examine how the different languages of the earth were formed. It certainly was not the work of a moment; different climates must have a considerable share in the formation of tongues, by their influence on the organs of speech. The invention of new arts and trades must give birth to a variety of terms and expressions. Merchandise, commerce, and the cultivation of the sciences, would produce their share; and different forms of government, modes of life, and means of instruction, also contribute their quota. The Arabic, Chaldce, Syriac, and JEthiopic, still bear the most striking resemblance to their parent, the Hebrew. Many others might be reduced to a common source, yet everywhere there is sufficient evidence of this confusion. The anomalies even in the most regular languages sufficiently prove this
there confound their language, that they may ™ not understand one another's speech.
8 So " the Lord scattered them abroad from thence ° upon the face of all the earth: and they left oif to build the city.
9 Therefore is the name of it called p Babel; '^ because the Lord did there confound the
anguage of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth.
1 0 ■■ These are the generations of Shem: Shem xvas a hundred •years old, and begat Arphaxad two years after the flood:
Every language is confounded less or more but that of eternal truth. This is ever the same; in all countries, climates, and ages, the language of truth, like that God from whom it sprang, is unchangeable. It speaks in all tongues, to all nations, and in all hearts: " There is one God, the fountain of goodness, justice, and truth. Man, thou art his creature, ignorant, weak, and dependent; but he is all-sufficient — hates nothing that he has made — loves thee — is able and willing to save thee; return to and depend on him, take his revealed will for thy law, submit to his authority, and accept eternal life on the terms proposed in his word, and thou shalt never perish nor be wretched." This language of truth all the ancient and modern Babel builders have not been able to confound, notwithstanding their repeated attempts. How have men toiled to make this language clothe their own ideas; and thus cause God to speak according to the pride, prejudice, and worst passions of men! But through a jufst judgment of God, the language of all those who have attempted to do this has been confounded and the word of the Lord abideth for ever.
Verse 7. Go to] A form of speech which, whatever it might have signified formerly, now means nothing. The Hebrew ry2V\ habah signifies come, make preparation, as it were for a journey, the execution of a purpose, &c. Almost all the versions understand the word in this way; the Septuagint have devre, the Vulgate venite, both signifying come, or come ye. This makes a very good sense, Come, let us go doivn, <^c. For the meaning of these latter words see chap. i. 26, and xviii. 21.
Verse 9. Therefore is the name of it called Babel] 733 babel, from S^ bal, to mingle, confound, destroy; hence Babel, from the mingling together and confounding of the projects and language of these descendants of Noah; and this confounding did not so much imply the producing new languages, as giving them a different method of pronouncing the same words, and leading them to affix different ideas to them, a
1 3 And Arphaxad lived five and A. M. 1693.
1 3 And Arphaxad lived after he A. M. 2096.
15 And Salah lived after he be- A. M. 2126. gat Eber four hundred and three -— — L —.' years, and begat sons and daughters,
17 And Eber lived after he begat Peleg four
Besides Mr. Hutchinson's opinion, (see on ver. 4,) there have been various conjectures concerning the purpose for which this tower was built. Some suppose it was intended to prevent the effects of another flood, by affording an asylum to the builders and their families in case of another general deluge. Others think that it was designed to be a grand city, the seat of government, in order to prevent a general dispersion. This God would not permit, as he had purposed that men should be dispersed over the earth, and therefore caused the means which they were using to prevent it to become the grand instrument of its' accomplishment. Humanly speaking, the earth could not have been so speedily peopled, had it not been for this very circumstance which the counsel of man had devised to prevent it. Some say that these builders were divided into seventy -two nations, with seventytwo different languages; but this is an idle, unfounded tale.
Verse 10. These d,xe the generations of Shem] This may be called the holy family, as from it sprang Abraham, Isaac, Jacob, the twelve patriarchs, David, Solomon, and all the great progenitors of the Messiah.
We have already seen that the Scripture chronology, as it exists in the Hebrew text, the Samaritan, the Septuagint, Josephus, and some of the fathers, is greatly embarrassed; and it is yet much more so in the various systems of learned and unlearned chronologists. For a full and rational view of this subject, into which the nature of these notes forbids me farther to enter, I must refer my reader to Dr. Hales's laborious work, " A New Analysis of Sacred Chronology," vol. ii., part 1, &c., in which he enters into the subject with a cautious but firm step; and, if he has not been able to remove all its difficulties, has thrown very considerable light upon most parts of it.
hundred and thirty years. St. Luke follows the Septuagint, and brings in the same person in the same way
18 And Peleg lived thirty years, and begat Reu:
19 And Peleg lived after he begat Reu two hundred and nine
22 And Serug lived thirty years, and begat Nahor: A.M. 2049. 23 And Seruff lived after he be-
24 And Nahor lived nine and twenty years, and begat ^ Terah:
26 And Terah lived seventy years.
But the Hebrew text, both here and in 1 Chron. i., is perfectly silent on this subject, and the best chronologists have agreed in rejecting this as a spurious generation.
Verse 26. And Terah lived seventy years, and begat Abram, Nahor, and Haran.^ Haran was certainly the eldest son of Terah, and he appears to have been born when Terah was about seventy years of age, and his birth was followed in successive periods with those of Nahor his second, and Abram his youngest son. Many have been greatly puzzled with the account here, supposing because Abram is mentioned first, that therefore he was the eldest son of Terah: but he is only put first by way of dignity. An instance of this we have already seen, chap. v. 32, where Noah is represented as having Shem, Ham, and Japheth in this order of succession; whereas it is evident from other scriptures that Shem was the youngest son, who for dignity is named ^r.s/, as Abram is here; and Japheth the eldest, named last, as Haran is here. Terah died two hundred and five years old, ver. 32; then Abram departed from Haran when seventy-five years old, chap. xii. 4; therefore Abram was born, not when his father Terah was seventy, but when he was one hundred and thirty.
When any case of dignity or pre-eminence is to be marked, then even the youngest son is set before all the rest, though contrary to the usage of the Scriptures in other cases. Hence we find Shem, the youngest son of Noah, always mentioned first; Moses is mentioned before his elder brother Aaron; and
27 Now these are the generations A. M. 2008.
Nahor, and Haran; and Haran begat Lot.
28 And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.
29 And Abram and Nahor took them wives: the name of Abram's wife luas ^ Sarai: and the name of Nahor's ^ wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
30 But * Sarai was barren; she had no child.
Haran his son's son, and Sarai his daughterin-law, his son Abram's wife; and they went forth with them from *= Ur of the Chaldees, to go into ^ the land of Canaan; and they came unto Haran, and dwelt there.
Abram before his two elder brethren Haran and Na hor. These observations are suflicient to remove all difficulty from this place.
Verse 29. Milcah, the daughter of Haran] Many suppose Sarai and Iscah are the same person undei two different names; but this is improbable, as Iscah is expressly said to be the daughter of Haran, and Sarai was the daughter of Terah, and half sister of Abram.
Verse 12. And Arphaxad lived] The Septuagint
Verse 3 1. They ivent forth — -from Ur of the Chaldees] Chaldea is sometimes understood as comprising the whole of Babylonia; at other times, that province towards Arabia Deserta, called in Scripture The land of the Chaldeans. The capital of this place was Babylon, called in Scripture The beauty of the Chaldees'' excellency, Isa. xiii. 19.
Ur appears to have been a city of some considerable consequence at that time in Chaldea; but v;here situated is not well known. It probably had its name Ur "IIN*, which signifies J?re, from the t^orsAtp practised there. The learned are almost unanimously of opinion that the ancient inhabitants of this region were ignicolists or ivorshippers of fire, and in that place this sort of worship probably originated; and in honour of this element, the symbol of the Supreme Being, the whole country, or a particular city in it, might have had the name Ur. Bochart has observed that there is a place called Ouri, south of the Euphrates, in the way from Nisibis to the river Tigris. The Chaldees mentioned here had not this name in the time of ivhich Moses speaks, but they were called so in the time in which a
Moses wrote. Chesed was the son of Nahor, the son of Terah, chap. xxii. 22. From Chesed descended the Chasdim, whose language was the same as that of the Amorites, Dan. i. 4; ii. 4. These Chasdim, whence the Xaldaioi, Chaldeans, of the Septuagint, Vulgate, and all later versions, afterwards settled on the south of the Euphrates. Those who dwelt in Ur were either priests or astronomers, Dan. ii. 10, and also idolaters. Josh. xxiv. 2,3, 14, 15. And because they were much addicted to astronomy, and probably to judicial astrology, hence all astrologers were, in process of time, called Chaldeans, Dan. ii. 2-5.
The building of Babel, the confusion of tongues, and the first call of Abram, are three remarkable particulars in this chapter; and these led to the accomplishment of three grand and important designs: 1. The peopling of the whole earth; 2. The preservation of the true religion by the means of one family; and 3. The preservation of the line uncorrupted by which the Messiah should come. When God makes a discovery of himself by a particular revelation, it must begin in some particular time, and be given to some particular person, and in some particular jsZace. Where, when, and to whom, are comparatively matters of smeill importance. It is God's gift; and his own wisdom must determine the time, the person, and the place. But if this be the case, have not others cause to complain because not thus favoured 1 Not at all, unless the favouring of the one for a time should necessarily cut off the others for ever. But this is not the case. Abram was first favoured; that time, that country, and that person were chosen by infinite wisdom, for there and then God chose to commence these mighty operations of Divine goodness. Isaac and Jacob also received the promises, the twelve patriarchs through their father, and the whole Jewish people through them.' Afterwards the designs of God's endless mercy were more particularly unfolded; and the word, which seemed to be confined for two thousand years to the descendants of a single family, bursts forth on all hands, salvation is preached to the Gentiles, and thus in Abram 's seed all the nations of the earth are blessed. Hence none can find fault, and none can have cause to complain; as the salvation which for a time appeared to be restricted to a few, is now on the authority of God, liberally offered to the whole human race!
God calls Abram to leave Haran and go into Canaan, 1; promises to bless him, and through him all the families of the earth, 2, 3. Abram, Sarai, Lot, and all their household, depart for Canaan, 4, 5; pass through Sichem, 6. God appears to him, and reneivs the promise, 7. His journey described, 8, 9. On account of a famine in the land he is obliged to go into Egypt, 10. Fearing lest, on account of the beauty of his tvife, the Egyptians should kill him, he desires her not to acknoivledge that she is his wife, but only his sister, 11—13. Sarai, because of her beauty, is taken into the palace of Pharaoh, king of Egypt, who is very liberal to Abram on her account, 14—16. God afflicts Pharaoh and his household with grievous plagues on account of Sarai, 17. Pharaoh, on finding that Sarai was Abram's wife, restores her honourably, and dismisses the patriarch with his family and their property, 18—20.
country, and from thy kindred, and from thy
Verse 1. Get thee ou.t of thy country] There is great dissension between commentators concerning the call of Abram; some supposing he had two distinct calls, others that he had but one. At the conclusion of the preceding chapter, ver. 31, we find Terah and all his family leaving Ur of the Chaldees, in order to go to Canaan. This was, no doubt, in consequence of some Divine admonition. While resting at Haran, on their road to Canaan, Terah died, chap. xi. 32; and then God repeats his call to Abram, and orders him to proceed to Canaan, chap. xii. 1.
Dr. Hales, in his Chronology, contends for two calls: *' The first," says he, " is omitted in the Old Testament, but is particularly recorded in the New, Acts vii. 2—4: The God of glory appeared to our father Abraham while he was (at Ur of the Chaldees) in Mesopotamia, BEFORE HE DWELT IN Charran; and Said unto him, Depart from thy land, and from thy kindred, and come
2 ^ And I will make of thee a great nation,
into the land {yv'^, a land) which I will show thee. Hence it is evident that God had called Abram before he came to Haran or Charran." The second call is recorded only in this chapter: " The Lord said (not HAD said) unto Abram, Depart from thy land, and from thy kindred, and from thy father'' s house, unto the L.YND, flND HK-arets, (Septuagint, THN yijv,) which I will show thee." " The difference of the two calls," says Dr. Hales, " more carefully translated from the originals, is obvious: in the former the land is indefinite, which was designed only for a temporary residence; in the latter it is definite, intimating his abode. A third condition is also annexed to the latter, that Abram shall now separate himself from his father'' s house, or leave his brother Nahor's family behind at Charran. This call Abram obeyed, still not knowing whither he was going, but trusting implicitly to the Divine guidance."
3 ^ And I will bless them that bless thee, and curse him that curseth thee: ^ and in thee shall all families of the earth be blessed,
4 So Abram departed, as the Lord had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.
5 And Abram took Sarai his wife, and Lot his brother's son, and all their substance that
of the family of Terah, Abram and Lot excepted. That Nahor went with Terah and Abram as far as Padan-Aram, in Mesopotamia, and settled there, so that it was afterwards called Nahor''s city, is sufficiently evident from the ensuing history, see chap. xxv. 20; xxiv. 10, 15; and that the same land was Haran, see chap, xxviii. 2, 10, and there were Abram's kindred and country here spoken of, chap. xxiv. 4.
Thy father''s house] Terah being now dead, it is very probable that the family were determined to go no farther, but to settle at Charran; and as Abram might have felt inclined to stop with them in this place, hence the ground and necessity of the second call recorded here, and which is introduced in a very remarkable manner; "jS "jS lech lecha, go for thyself. If none of the family will accompany thee, yet go for thyself unto THAT LAND ivhich I loill show thee. God does not tell him xvhat land it is, that he may still cause him to walk by faith and not by sight. This seems to be particularly alluded to by Isaiah, chap. xli. 2: Who raised up the righteous man (Abram) /rom the east, and called him to his foot; that is, to follow implicitly the Divine direction. The apostle assures us that in all this Abram had spiritual views; he looked for a better country, and considered the land of promise only as typical of the heavenly inheritance.
Verse 2. / loill make of thee a great nation] i. e.. The Jewish people; and make thy name great, alluding to the change of his name from Abram, a bigh father, to Abraham, the father of a multitude.
Verse 3. In thee] In thy posterity, in the Messiah, who shall spring from thee, shall all families of the earth be blessed; for as he shall take on him human nature from the posterity of Abraham, he shall taste death for every man, his Gospel shall be preached throughout the world, and innumerable blessings be derived on all mankind through his death and intercession.
Verse 4. And Abram was seventy and five years old] As Abram was now seventy-five years old, and his father Terah had just died, at the age of two hundred and five, consequently Terah must have been one hundred and thirty when Abram was born; and the seventieth year of his age mentioned Gen. xi. 26, was the period at which Haran, not Abram, was bom. See on I he preceding chapter.
and they went forth to go into the land of Canaan; and into the land of Canaan they came.
6 And Abram ' passed through the land unto the place of Sichem, ^ unto the plain of Moreh. ^ And the Canaanite ivas then in the land.
7 "" And the Lord appeared unto Abram, and said, " Unto thy seed will I give this land: and there builded he an ° altar unto the Lord, who appeared unto him.
Verse 5. The souls that they had gotten in Harari] This may apply either to the persons who were employed in the service of Abram, or to the persons he had been the instrument of converting to the knowledge of the true God; and in this latter sense the Chaldee paraphrasts understood the passage, translating it. The souls of those ivhom they proselyted in Haran.
They loent forth to go into the land of Canaan] A good land, possessed by a bad people, who for their iniquities were to be expelled, see Lev. xviii. 25. And this land was made a type of the kingdom of God. Probably the whole of this transaction may have a farther meaning than that which appears in the letter. As Abram left his own country, father's house, and kindred, took at the command of God a journey to this promised land, nor ceased till he arrived in it; so should we cast aside every weight, come out from among the workers of iniquity, set out for the kingdom of God, nor ever rest till we reach the heavenly country. How many set out for the kingdom of heaven, make good progress for a time in their journey, but halt before the race is finished! Not so Abram; he loent forth to go into the land of Canaan, and itito the land of Canaan he came. Reader, go thou and do likewise.
Verse 6. The plain of Moreh.] p'7X elon should be translated oak, not plain; the Septuagint translate TTjv 6pvv TTjv vipiilriv, the lofty oak; and it is likely the place was remarkable for a grove of those trees, or for one of a stupendous height and bulk.
The Canaanite was then in the land.] This is thought to be an interpolation, because it is supposed that these words must have been written after the Canaanites were expelled from the land by the Israelites under Joshua; but this by no means follows. All that Moses states is simply that, at the time in which Abram passed through Sichem, the land was inhabited by the descendants of Canaan, which was a perfectly possible case, and involves neither a contradiction nor absurdity. There is no rule of criticism by which these words can be produced as an evidence of interpolation or incorrectness in the statement of the sacred historian. See this mentioned again, chap. xiii. 7.
Verse 7. The Lord appeared] In what way this appearance was made we know not; it was probably by the great angel of the covenant, Jesus the Christ
8 And he removed from thence unto a mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Hai on the east: and there he builded an altar unto the Lord, and p called upon the name of the Lord.
9 And Abram journeyed, i going 'on still toward the south.
1 0 And there was ^ a famine in the land; and Abram ' went down into Egypt to sojourn there, for the famine ivas " grievous in the land.
The appearance, whatsoever it was, perfectly satisfied Abram, and proved itself to be supernatural and Divine. It is worthy of remark that Abram is the first man to whom God is said to have shown himself or appeared: 1. In Ur of the Chaldees, Acts vii. 2; and 2. At the oak of Moreh, as in this verse. As miD Moreh signifies a teacher, probably this was called the oak of Moreh or the teacher, because God manifested himself here, and instructed Abram concerning the future possession of that land by his posterity, and the dispensation of the mercy of God to all the families of the earth through the promised Messiah. See on chap. XV. 7.
Verse 8. Beth-el] The place which was afterwards called Beth-el by Jacob, for its first name was Luz. See chap, xxviii. 19. '7X no beith El literally signifies the house of God.
And pitched his tent — and — huilded an altar unto the Lord] Where Abram has a tent, there God must have an altar, as he well knows there is no safety but under the Divine protection. How few who build houses ever think on the propriety and necessity of building an altar to their Maker! The house in which the worship of God is not established cannot be considered as under the Divine protection.
And called upon the name of the Lord.] Dr. Shuckford strongly contends that Di2'3 X'lp kara heshem does not signify to call on the na-me, but to invoke in the name. So Abram invoked Jehovah in or by the name of Jehovah, who had appeared to him. He was taught even in these early times to approach God through a Mediator; and that Mediator, since manifested in the flesh, was known by the name Jehovah. Does not our Lord allude to such a discovery as this when he says, Abraham rejoiced to see my day; and he saw it, and was glad? John viii. 56. Hence it is evident that he was informed that the Christ should be born of his seed, that the nations of the world should be blessed through him; and is it then to be wondered at if he invoked God in the name of this great Mediator ■?
Verse IQ. There ivas a famine in the land] Of Canaan. This is the first famine on record, and it prevailed in the most fertile land then under the sun; and why ^ God made it desolate for the wickedness of those who dwelt in it.
Egypt, that he said unto Sarai his wife, Behold now, I know that thou art " a fair woman to look upon:
1 2 Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they ^ will kill me, but they will save thee alive.
13 ^ Say, I pray thee, thou art my-sister: that it may be well with me for thy sake; and my soul shall live because of thee.
Went down into Egypt] He felt himself a stranger and a pilgrim, and by his unsettled state was kept in mind of the city that hath foundations that are permanent and stable, whose builder is the living God. See Heb. xi. 8, 9.
Verse 1 1. Thou art a fair woman to look upon] Widely differing in her complexion from the swarthy Egyptians, and consequently more likely to be coveted by them. It appears that Abram supposed they would not scruple to take away the life of the husband in order to have the undisturbed possession of the wife. The age of Sarai at this time is not well agreed on by commentators, some making her ninety, while others make her only sixty-five. From chap. xvii. 17, we learn that Sarai was ten years younger than Abram, for she was but ninety when he was one hundred. And from ver. 4 of chap. xii. we find that Abiram was seventy-five when he was called to leave Haran and go to Canaan, at which time Sarai could be only sixty five; and if the transactions recorded in the preceding verses took place in the course of that year, which I think possible, consequently Sarai was but sixty-five; and as in those times people lived much longer, and disease seems to have had but a very contracted influence, women and men would necessarily arrive more slowly at a state of perfection, and retain their vigour and complexion much longer, than in later times. We may add to these considerations that strangers and foreigners are more coveted by the licentious than those who are natives. This has been amply illustrated in the West Indies and in America, where the jetty, monkey-faced African women are preferred to the elegant and beautiful Europeans! To this subject a learned British traveller elegantly applied those words of Virgil, Eel. ii., ver. 18: —
Verse 13. Say, I pray thee, thou art my sister] Abram did not wish his wife to tell a falsehood, but he wished her to suppress a part of the truth. From chap. XX. 12, it is evident she was his step-sister, i.e., his sister by his father, but by a different mother. Some suppose Sarai was the daughteij^f Haran, and
Egypt, the Egyptians ^ beheld the woman that she was very fair.
15 The princes also of Pharaoh saw her, and commended her before Pharaoh; and the woman was ^ taken into Pharaoh's house.
1 6 And he ^ entreated Abram well for her sake: and he had sheep, and oxen, and heasses, and men-servants, and maid-servants, and she-asses, and camels.
1 7 And the Lord ^ plagued Pharaoh and
consequently the grand-daughter of Terah: this opinion seems to be founded on chap. xi. 29, where Iscah is thought to be the same with Sarai, but the supposition has not a sufficiency of probability to support it.
Verse 15. The woman was taken into Pharaoh's house.'\ Pharaoh appears to have been the common appellative of the Cuthite shepherd kings of Egypt, who had conquered this land, as is conjectured, about seventy-two years before this time. The word is supposed to signify king in the ancient Egyptian language. If the meaning be sought in the Hebrew, the root;;"13 para signifies to be free or disengaged, a name which such freebooters as the Cuthite shepherds might naturally assume. All the kings of Egypt bore this name till the commencement of the Grecian monarchy, after which they were called Ptolemies.
When a woman was brought into the seraglio or haram of the eastern princes, she underwent for a considerable time certain purifications before she was brought into the king's presence. It was in this interim that God plagued Pharaoh and his house with plagues, so that Sarai was restored before she could have been taken to the bed of the Egyptian king.
Verse 16. He had sheep, and oxen, c^c.] As some of these terms are liable to be confounded, and as they frequently occur, especially in the Pentateuch, it may be necessary to consider and fix their meaning in this
Sheep; tx^f tson, from tsaan, to be plentiful or abundant; a proper term for the eastern sheep, which almost constantly bring forth twins. Cant. iv. 2, and Gometimes three and even four at a birth. Hence their great fruitfulness is often alluded to in the Scripture. See Psa. Ixv. 1.3; cxliv. 13. But under this same term, which almost invariably means a _^oc^, both sheep and goats are included. So the Romans include sheep, goats, and small cattle in general, under the term PEcus pecoris; so likewise they do larger cattle under that of PECUS pecudis.
Oxen; np3 bakar, from the root, to examine, look out, because of the full, broad, steady, unmoved look of most animals of the beeve kind; and hence the morning is termed boker, because of the light springing out of the east, and looking out over the whole of the earth's surface. ^
18 And Pharaoh called Abram, and said, ^ What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?
19 Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way.
20 ^ And Pharaoh commanded his men concerning him: and they sent him away, and his wife, and all that he had.
He-asses; O'lDPI chamorim, from *lon chamar, to be disturbed, muddy; probably from the dull, stupid appearance of this animal, as if it were always affected with melancholy. Scheuchzer thinks the sandy-coloured domestic Asiatic ass is particularly intended. The word is applied to asses in general, though most frequently restrained to those of the male kind.
She-asses; nJHX athonoth, from |r\X ethan, strength, probably the strong animal, as being superior in muscular force to every other animal of its size. Under this term both the male and female are sometimes understood.
Camels; D'SfDJ gemallim, from SdJ gamal, to recompense, return, repay; so called from its resentment of injuries, and revengeful temper, for which it is proverbial in the countries of which it is a native. On the animals and natural history in general, of the Scriptures, I must refer to the Hierozoicon of Bochart, and the Physica Sacra of Scheuchzer. The former is the most learned and accurate work, perhaps, ever produced by one man.
From this enumeration of the riches of Abram we may conclude that this patriarch led a pastoral and itinerant life; that his meat must have chiefly consisted in the flesh of clean animals, with a sufficiency of pulse for bread; that his chief drink was their milk; his clothing, their skins; and his beasts of burden, asses and camels; (for as yet we read of no horses;) and the ordinary employment of his servants, to take care of the flocks, and to serve their master. Where the patriarchs became resident for any considerable time, they undoubtedly cultivated the ground to produce grain.
Verse 17. The Lord plagued Pharaoh] What these plagues were we know not. In the parallel case, chap. XX. 18, all the females in the family of Abimelech, who had taken Sarah in nearly the same way, were made barren; possibly this might have been the case here; yet much more seems to be signified by the expression great plagues. Whatever these plagues were, it is evident they were understood by Pharaoh as proofs of the disapprobation of God; and, consequently, even at this time in Egypt there was some knowledge of the primitive and true religion.
Verse 20. Commanded his men concerning him] Gave particular and strict orders to afford Abram and his family every accommodation for their journey; for, having received a great increase of cattle and servants, it was necessary that he should have the favour of the king, and his permission to remove from Egypt with so large a property; hence, a particular charge is given to the officers of Pharaoh lo treat him with respect, and to assist him in his intended departure.
The weighty and important contents of this chapter demand our most attentive consideration. Abram is a second time called to leave his country, kindred, and father's house, and go to a place he knew not. Every thing was apparently against him but the voice of God. This to Abram was sufficient; he could trust his Maker, and knew he could not do wrong in following his command. He is therefore proposed to us in the Scriptures as a pattern of faith, patience, and loving obedience. When he received the call of God, he spent no time in useless reasonings about the call itself, his family circumstances, the difficulties in the way, &c., «&c. He was called, and he departed, and this is all we hear on the subject. Implicit faith in the promise of God, and prompt obedience to his commands, become us, not only as his creatures, but as sinners called to separate from evil workers and wicked ways, and travel, by that faith which worketh by love, in the way that leads to the paradise of God.
How greatly must the faith of this blessed man have been tried, when, coming to the very land in which he is promised so much blessedness, he finds instead of plenty a grievous famine! Who in his circumstances would not have gone back to his own country, and kindred \ Still he is not stumbled; prudence directs him to turn aside and go to Egypt, till God shall choose to remove this famine. Is it to be wondered at that, in this tried state, he should have serious apprehensions for the safety of his life? Sarai, his affectionate wife and faithful companion, he supposes he shall lose; her beauty, he suspects, will cause her to be desired by men of power, whose will he shall not be able to resist. If he appear to be her husband, hia death he supposes to be certain; if she pass for his sister, he may be well used on her account; he will not tell a lie, but he is tempted to prevaricate by suppressing a part of the truth. Here is a weakness which, however we may be inclined to pity and excuse it, we should never imitate. It is recorded with its own condemnation. He should have risked all rather than have prevaricated. But how could he think of lightly giving up such a wife? Surely he who would not risk his life for the protection and safety of a good wife, is not worthy of one. Here his faith was defi-; cient. He still credited the general promise, and acted on that faith in reference to it; but he did not use his faith in reference to intervening circumstances, to which it was equally applicable. Many trust God for their souls and eternity, who do not trust in him for their bodies and for time. To him who follows God fully in simplicity of heart, every thing must ultimately succeed. Had Abram and Sarai simply passed for what they were, they had incurred no danger; for God, who had obliged them to go to Egypt, had prepared the way before them. Neither Pharaoh nor his courtiers would have noticed the woman, had she appeared to be the ivife of the stranger that came to sojourn i> their land. The issue sufficiently proves this. Every ray of the light of truth is an emanation from the holiness of God, and awfully sacred in his eyes. Considering the subject thus, a pious ancient spoke the following words, which refiners in prevarication have deemed by much too strong: " I would not," said he, " tell a lie to save the souls of the whole world." Reader, be on thy guard; thou mayest fall by comparatively small matters, while resolutely and successfully resisting those which require a giant's strength to counteract them. In every concern God is necessary; seek him for the body and for the soul; and do not think that any thing is too small or insignificant to interest him that concerns thy present or eternal peace.
Abram and his family return out of Egypt to Canaan, 1,2. He revisits Beth-el, and there invokes the Lord, 3, 4. In consequence of the great increase in the flocks of Abram and Lot, their herdmen disagree; which obliges the patriarch and his nephew to separate, 5—9. Lot being permitted to make his choice of the land, chooses the plains of Jordan, 10, 11, and pitches his tent near to Sodom, while Abram abides in Canaan, 1 2 Bad character of the people of Sodom, 13. The Lord reneius his promise to Abram, 14—17, Abram removes to the plains of Mamre, near Hebron, and builds an altar to the Lord, 18.
all that he had, and Lot with him, ^ into the south.
Verse 1. Abram went up out of Egypt — into the south.'\ Probably the south of Canaan, as in leaving Egypt he is said to come from the south, ver. 3, for the southern part of the promised land lay north-east
Verse 2. Abram was very rich] The property of these patriarchal times did not consist in flocks only, but also in silver and gold; and in all these respecta Abram was INO 13D cabed meod, exceeding rich. Josephus says that a part of this property was acquired by teaching the Egyptians arts and sciences. Thus
unto the place where his tent had been at the becrinning-, between Beth-el and Hai:
4 Unto the ^ place of the altar, which he had made there at the first: and there Abram ^ called on the name of the Lord.
5 And Lot also, which went with Abram, had flocks, and herds, and tents.
6 And ^ the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.
7 And there was ^ a strife between the herdmen of Abram's cattle and the herdmen af Lot's cattle: ^ and the Canaanite and the Perizzite dwelled then in the land.
8 And Abram said unto Lot, ' Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we he ^ brethren.
did God fulfil his promises to him, by protecting and giving him a great profusion of temporal blessings, which were to him signs and pledges of spiritual things.
Verse 6. Their substance ivas great] As their families increased, it was necessary their flocks should increase also, as from those flocks they derived their clothing, food, and drink. Many also were offered in sacrifice to God.
Thei/ could not dwell together] 1. Because their flocks were great. 2. Because the Canaanites and the Perizzites had already occupied a considerable part of the land. 3. Because there appears to have been envy between the herdmen of Abram and Lot. To prevent disputes among them, that might have ultimately disturbed the peace of the two families, it was necessary that a separation should take place.
Verse 7. The Canaanite and the Perizzite dwelled then in the land.] That is, they were there at the time Abram and Lot came to fix their tents in the land. See on chap. xii. 6.
Verse 8. For we be brethren.] We are of the same family, worship the same God in the same way, have the same promises, and look for the same end. Why then should there be strife ^ If it appear to be unavoidable from our present situation, let that situation be instantly changed, for no secular advantages can counterbalance the loss of peace.
Verse 9. Is not the whole land before thee f] As the patriarch or head of the family, Abram, by prescriptive right, might have chosen his own portion first, and appointed I^t his; but intent upon peace, and feel-
thee, from me: ™ if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.
Jordan, that it was well watered every where, before the Lord ° destroyed Sodom and Gomorrah, p even as the garden of the Lord, like the land of Egypt, as thou comest unto 1 Zoar.
1 1 Then Lot chose him all the plain oi Jordan; and Lot journeyed east: and they separated themselves the one from the other.
12 Abram dwelled in the land of Canaan, and Lot '' dwelled in the cities of the plain, and ^ pitched his tent toward Sodom.
13 But the men of Sodom ' loere wicked and '^sinners before the Lord exceedingly.
ing pure and parental affection for his nephew, he permitted him to make his choice first.
Verse 10. Like the land of Egypt, as thou comest unto Zoar.] There is an obscurity in this verse which Houbigant has removed by the following translation: Ea autem, priusquam Sodomafn Gomorrhamque Dominus delcrit, erat, qua itur Segor, tola irrigua, quasi hortus Domini, et quasi terra JEgypti. " But before the Lord had destroyed Sodom and Gomorrah, it was, as thou goest to Zoar, well watered, like the garden of the Lord, and like the land of Egypt." As para dise was watered by the four neighbouring streams and as Egypt was watered by the annual overflowing of the Nile; so were the plains of the Jordan, and all the land on the way to Zoar, well watered and fertilized by the overflowing of the.Jordan.
Verse 1 1. Then Lot chose him all the plain] A little civility or good breeding is of great importance in the concerns of life. Lot either had none, or did not profit by it. He certainly should have left the choice to the patriarch, and should have been guided ' by his counsel; but he took his ow7i way, trusting to his own judgment, and guided only by the sight of his eyes: he beheld all the plain of Jordan, that it was tvell ivatered, &c.; so he chose the land, without considering the character of the inhabitants, or what advantages or disadvantages it might afford him in spiritual things. This choice, as we shall see in the sequel, had nearly proved the ruin of his body, soul, and family.
Verse 13. The men of Sodom were wicked] D'J?*! raim, from jn ra, to break in pieces, destroy, and
14 And the Lord said unto Abram, after that Lot " was separated from him, Lift up now thine eyes, and look from the place where thou art ^northward, and southward, and eastward, and westward:
1 5 For all the land which thou seest, ^ to thee will I give it, and ^ to thy seed for ever.
1 6 And ^ I will make thy seed as the dust of the earth: so that if a man can number
afflict; meaning persons who broke the established order of things, destroyed and confounded the distinctions between right and wrong, and who afflicted and tormented both themselves and others. And sinners, D''NtOn chattaim, from Nton chata, to miss the mari, to step wrong, to miscarry; the same as u/iapravu in Greek, from a, negative, and /zaprrrw, to hit a mark; so a sinner is one who is ever aiming at happiness and constantly missing his mark; because, being tvicked — radically evil within, every affection and passion depraved and out of order, he seeks for happiness where it never can be found, in worldly honours and possessions, and in sensual gratifications, the end of which is disappointment, affliction, vexation, and ruin. Such were the companions Lot must have in the fruitful land he had chosen. This, however, amounts to no more than the common character of sinful man; but the people of Sodom were exceedingly sinful and wicked before, or against, the Lord — they were sinners of no common character; they excelled in unrighteousness, and soon filled up the measure of their iniquities. See chap. xix.
Verse 14. The Lord said unto Abram] It is very likely that the angel of the covenant appeared to Abram in ope7i day, when he could take a distinct view of the length and the breadth of this good land. The revelation made chap. xv. 5, was evidently made in the night; for then he was called to number the stars, which could not be seen but in the night season: here he is called on to number the dust of the earth, ver. 16, which could not be seen but in the day-light.
Verse 15. To thee loill I give it, and to thy seed for ever.] This land was given to Abram, that it might lineally and legally descend to his posterity; and though Abram himself cannot be said to have possessed it. Acts vii. 5, yet it was the gift of God to him in behalf of his seed; and this was always the design of God, not that Abram himself should possess it, but that his posterity should, till the manifestation of Christ in the flesh. And this is chiefly what is to be understood by the words for ever, dSi>? TN ad olam, to the end of the present dispensation, and the commencement of the new. D/lj; olam means either eternity, which implies the termination of all time or duration, such as is measured by the celestial luminaries; or a hidden, unknown period, such as includes a completion or final termination of a particular era, dispensation, &c.;
the dust of the earth, then shall A. M. cir. 2087 thy seed also be numbered. -1—! — '.
17 Arise, walk through the land in the length of it, and in the breadth of it; for I will give it unto thee.
1 8 Then Abram removed his tent, and came and ^ dwelt in the ^ plain of Mamre, ° which is in Hebron, and built there an altar unto the
therefore the first is its proper meaning, the latter its accommodated meaning. See the note on chap. xvii. 7; xxi. 33.
Verse 18. Abram removed his ^e«^] Continued to travel and pitch in different places, till at last he fixed his tent in the plain, or by the oak, of Mamre, see chap. xii. 6, ivhich is in Hebron; i. e., the district in which Mamre was situated was called Hebron. Mamre was an Amorite then living, with whom Abram made a league, chap. xiv. 1 3; and the oak probably went by his name, because he was the possessor of the ground. Hebron is called Kirjath-arba, chap, xxiii. 2; but it is very likely that Hebron was its primitive name, and that it had the above appellation from being the residence of four gigantic or powerful Anakim, for Kirjath-arba literally signifies the city of the four; see the note on chap, xxiii. 2
Built there an altar unto the Lord.] On which he offered sacrifice, as the word n3I0 mizbach, from n3T zabach, to slay, imports.
The increase of riches in the family of Abram must, in the opinion of many, be a source of felicity to them. If earthly possessions could produce happiness, it must be granted that they had now a considerable share of it in their power. But happiness must have its seat in the mind, and, like that, be of a spiritual nature; consequently earthly goods cannot give it; so far are they from either producing or procuring it, that they always engender care and anxiety, and often strifes and contentions. The peace of this amiable family had nearly been destroyed by the largeness of their possessions. To prevent the most serious misunderstandings, Abram and his nephew were obliged to separate. He who has much in general wishes to have more, for the eye is not satisfied with seeing. Lot, for the better accommodation of his flocks and family, chooses the most fertile district in that country, and even sacrifices reverence and. filial affection at the shrine of worldly advantage; but the issue proved that a pleasant worldly prospect may not be the most advantageous, even to our secular affairs. Abram prospered greatly in the comparatively barren part of the land, while Lot lost all his possessions, and nearly the lives of himself and family, in that land which appeared to him like the garden of the Lord, like a second paradise. Rich and fertile countries have generally luxurious, effeminate, and profligate inhabit- ants; so it was in this case. The inhabitants of Sodom were sinners, and exceedingly wicked, and their profligacy was of that kind which luxury produces; they fed themselves tuithout fear, and they acted without shame. Lot however was, through the mercy of God, preserved from this contagion: he retained his religion; and this supported his soul and saved his life, when his goods and his wife perished. Let us learn from this to be jealous over our own wills and wishes; to distrust flattering prospects, and seek and secure a heavenly inheritance. " Man wants but liltle; nor that little long." A man's life — the comfort and happiness of it — does not consist in the multitude of the things he possesses. " One house, one day's food, and one suit of raiment," says the Arabic proverb, " are suflicient for thee; and if thou die before noon, tnou hast one half too much." The example of Abram, in constantly erecting an altar wherever he settled, is worthy of serious regard; he knew the path of duty was the way of safety, and that, if he acknowledged God in all his ways, he might expect him to direct all his steps: he felt his dependence on God, he invoked him through a Mediator, and offered sacrifices in faith of the coming Saviour; he found blessedness in this work — it was not an empty service; he rejoiced to see the day of Christ — he saw it, and was glad. See on chap. xii. 8. Reader, has God an altar in thy house? Dost thou sacrifice to him ■? Dost thou offer up daily by faith, in behalf of thy soul and the souls of thy family, the Lamb of God who taketh away the sin of the world! No man cometh unto the Father hut hy me, said Christ: this was true, not only from the incarnation, but from the foundation of the world. And to this another truth, not less comfortable, may be added: Whosoever cometh unto me I will in nowise cast out.
The war of four confederate kings against the five kings of Canaan, 1-3. The confederate kings overrun and pillage the whole country, 4-7. Battle between them and the kings of Canaan, 8, 9. The latter are defeated, and the principal part of the armies of the kings of Sodom and Gomorrah slain, 10; on which these two cities are plundered, 11. Lot, his goods, and his family, are also taken and carried away, 12. Abram, being informed of the disaster of his nephew, 13, arms three hundred and eighteen of his servants, and pursues them, 14; overtakes and routs them, and recovers Lot, and his family, and their goods, 15, 16; is met on his return by the king of Sodom, and by Melchizedek, king of Salem, with refreshments for himself and men, 17, 18. Melchizedek blesses Abram, and receives from him, as priest of the most high God, the tenth of all the spoils, 19, 20. The king of Sodom offers to Abram all the goods he has taken from the enemy, 21; which Abram positively refuses, having vowed to God to receive no recompense for a victory of which he kneiv God to be the sole author, 22, 23; but desires that a proportion of the spoils be given to Aner, Eshcol, and Mamre, ivho had accompanied him on this expedition, 24.
^ Shinar, Arioch king of Ellasar, Chedorlaomer kmg of ^ Elam, and Tidal king of nations;
2 That these made war with Bera king of Sodom, and with Birsha king of Gomorrah,
Verse 1. In the days of Amraphel] Who this king was is not known; and yet, from the manner in which he is spoken of in the text, it would seem that he was a person well known, even when Moses wrote this account. But the Vulgate gives a different turn to the place, by rendering the passage thus: Factum est in illo tempore, ut Amraphel, &c. " It came to pass in that time that Amraphel, &c." The Chaldee Targum of Onkelos makes Amraphel king of Babylon, others make him king of Assyria; some make him the same as Nimrod, and others, one of his descendants.
Arioch king of Ellasar] Some think Syria is meant; but conjecture is endless where facts cannot be etficertained.
Shinab king of " Admah, and Shemeber king of Zeboiim, and the king of Bela, which is ^ Zoar.
3 All these were joined together in the vale of Siddim, ^ which is the salt sea.
4 Twelve years ^ they served Chedorlaomer, and in the thirteenth year they rebelled.
Chedorlaomer king of Elam] Dr. Shuckford thinks that this was the same as Ninyas, the son of Ninus and Semiramis; and some think him to be the same with Keeumras, son of Doolaved, son of Arphaxad, son of Shem, son of Noah; and that Elam means Persia; see chap. x. 22. The Persian historians unanimously allow that Keeumras, whose name bears some affinity to Chedorlaomer, was the first king of the Peeshdadian dynasty.
Tidal king of nations] D'U goyim, different peoples or clans. Probably some adventurous person, whose subjects were composed of refugees from different countries.
Verse 2. These made war ivith Bera, d^c] It appears, from ver. 4, that these five Canaanitish kings had been subdued by Chedorlaomer, and were obliged C 8»)
5 And on the fourteenth year came Chedorlaomer, and the kings that were with him, and smote ^ the Rephaims ^ in Ashteroth Karnaira, and ' the Zuzims in Ham, ^ and the Emims in ^ Shaveh Kiria-.haim,
6 ""And the Horites in their mount Seir, unto "^ El-paran, which is by the wilderness.
7 And they returned, and came to En-mishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites that dwelt ° in Hazezon-tamar.
8 And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela, (the same is Zoar,) and they joined battle with them in the vale of Siddim;
Arioch king of Ellasar; four kings with five.
10 And the vale of Siddim was full of p slime-pits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled i to the mountain.
1 1 And they took ^ all the goods of Sodom and Gomorrah, and all their victuals, and went their way.
12 And they took Lot, Abram's ^brother's son, * who dwelt in Sodom, and his goods, and departed.
13 And there came one that had escaped, and told Abram the Hebrew; for ^ he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: "" and these were confederate with Abram.
to pay him tribute; and that, having been enslaved by him twelve years, wishing to recover their liberty, they revolted in the thirteenth; in consequence of which Chedorlaomer, the following year, summoned to his assistance three of his vassals, invaded Canaan, fought with and discomfited the kings of the Pentapolis or five cities — Sodom, Gomorrah, Zeboiim, Zoar, and Admah, which were situated in the fruitful plain of Siddim, having previously overrun the whole land.
Zuzims] Nowhere else spoken of, unless they were the same with the Zamzummims, Deut. ii. 20, as some imagine.
Emims] A people great and many in the days of Moses, and tall as the Anakim. They dwelt among the Moabites, by whom they were reputed giants; Deut. ii. 10, 11.
Shaveh Kiriathaim] Rather, as the margin, the plain of Kiriathaim., which was a city afterwards belonging to Sihon king of Heshbon; Josh. xiii. 19.
Verse 6. The Horites] A people that dwelt in Mount Seir, till Esau and his sons drove them thence; Deut. ii. 22.
El-paran] The plain or oak of Paran, which was a city in the wilderness of Paran; chap. xxi. 2 1.
Verse 7. En-mishpat] The tvell of judgment; piobably so called from the judgment pronounced by God on Moses and Aaron for their rebellion at that place; Num. XX. 1-10.
Hazezon-tamar.] Called, in the Chaldee, Engaddi; a city in the land of Canaan, which fell to the lot of Judah; Josh. xv. 62. See also 2 Chron. xx. 2. It appears, from Cant. i. 13, to have been a very fruitful place.
Verse 8. Bela, the same is Zoar] That is, it was called Zoar after the destruction of Sodom, &c., men ■ tioned in chap. xix.
Verse 10. Slime-pits] Places where asphaltus or bitumen sprang out of the ground; this substance abounded in that country.
Fell there] It either signifies they were defeated on this spot, and many of them slain, or that multitudes of them had perished in the bitumen-pits which abounded there; that the place was full of pits we learn from the Hebrew, which reads here r\1X3 JTIN^ beeroth beeroth, pits, pits, i. e., multitudes of pits. A bad place to maintain a fight on, or to be obliged to run through in order to escape.
Verse 11. They took all the goods, dfc] This was a predatory war, such as the Arabs carry on to the present day; they pillage a city, town, or caravan; and then escape with the booty to the wilderness, where it would ever be unsafe, and often impossible, to pursue them.
Verse 12. They took Lot, <^c.] The people, being exceedingly wicked, had provoked God to afflict them by means of those marauding kings; and Lot also suffered, being found in company with the workers of iniquity. Every child remembers the fable of the Geese and Cranes; the former; being found feeding where the latter were destroying the grain, were aU taken in the same net. Let him that readeth understand.
Verse 13. Abram the Hebrew] See on chap. x. 21. It is very likely that Abram had this appellation from his coming from beyond the river Euphrates to enter Canaan; for nD^'H haibri, which we render the Hebreio, comes from 13;' abar, to pass over, or come from beyond. It is supposed by many that he got this name QQ
14 And when Abram heard that "" his brother was taken captive, he ^ armed his ^ trained servants, ^ born in his own house, three hundred and eighteen, and pursued them ^ unto Dan.
15 And he divided himself against them, he and his servants, by night, and ^ smote them, and pursued them unto Hobah, which is on the left hand of Damascus.
1 6 And he brought back ° all the goods, and
from Eber or Heber, son of Salah; see chap. xi. 15. But why he should get a name from Heber, rather than from his own father, or some other of his progenitors, no person has yet been able to discover. We may, therefore, safely conclude that he bears the appellation of Hebrew or Ibrite from the above circumstance, and not from one of his progenitors, of whom we know nothing but the name, and who preceded Abram not less than six generations; and during the whole of that time till the time marked here, none of his descendants were ever called Hebrews; this is a demonstration that Abram was not called the Hebrew from Heber; see chap- xi. 15—27.
These were confederate ivith Abram.'] It seems that a kind of convention was made between Abram and the three brothers, Mamre, Eshcol, and Aner, who were probably all chieftains in the vicinity of Abram 's dwelling: all petty princes, similar to the nine kings before mentioned.
Verse 14. He armed his trained servants] These amounted to three hundred and eighteen in number: and how many were in the divisions of Mamre, Eshcol, and Aner, we know not; but they and their men certainly accompanied him in this expedition. See
Verse 1 5. And he divided himself against thein] It required both considerable courage and address in Abram to lead him to attack the victorious armies of these four kings with so small a number of troops, and on this occasion both his skill and his courage are exercised. His affection for Lot appears to have been his chief motive; he cheerfully risks his life for that nephew who had lately chosen the best part of the land, and left his uncle to live as he might, on what he did not think worthy his own acceptance. But it is the property of a great and generous mind, not only to forgive, but to forget offences; and at all times to repay evil with good.
Verse 16. And he brought back — the women also] This is brought in by the sacred historian with peculiar interest and tenderness. All who read the account must be in pain for the fate of tvives and daughters fallen into the hands of a ferocious, licentious, and victorious soldiery. Other spoils the routed confederates might have left behind; and yet on their swift asses, camels, and dromedaries, have carried off the
1 7 And the king of Sodom ^ went out to meet him ^ after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the ^ king's dale.
18 And ^ Melchizedek king of Salem brought forth bread and wine: and he was ^ the priest of ^ the most high God.
female captives. However, Abram had disposed his attack so judiciously, and so promptly executed his measures, that not only all the baggage, but all the females also, were recovered.
Verse 17. The king of Sodom went out to meet htm] This could not have been Bera, mentioned ver. 2, for it seems pretty evident, from ver. 10, that both he and Birsha, king of Gomorrah, were slain at the bitumenpits in the vale of Siddim; but another person in the mean time might have succeeded to the government.
Verse 18. And Melchizedek, king of Salem] A thousand idle stories have been told about this man, and a thousand idle conjectures spent on the subject of his short history given here and in Heb. vii. At present it is only necessary to state that he appears to have been as real a personage as Bera, Birsha, or Shinah, though we have no more of his genealogy than we have of theirs.
Brought forth bread and wine] Certainly to refresh Abram and his men, exhausted with the late battle and fatigues of the journey; not in the way oi sacrifice, &c.; this is an idle conjecture.
He was the priest of the most high God.] He had preserved in his family and among his subjects the worship of the true God, and the primitive patriarchal institutions; by these the father of every family was both king and priest; so Melchizedek, being a worshipper of the true God, was priest among the people, as well as king over them.
Melchizedek is called here king of Salem, and the most judicious interpreters allow that by Salem Jerusalem is meant. That it bore this name anciently is evident from Psa. Ixxvi. 1,2: "In Judah is God known; his name is great in Israel. In Salem also is his taber TjflcZe, and his dwelling place in Zion." From the use made of this part of the sacred history by David, Psa. ex. 4, and by St. Paul, Heb. vii. 1-10, we learn that there was something very mysterious, and at the same time typical, in the person, name, office, residence, and government of this Canaanitish prince. 1. In his person he was a representative and type of Christ; see the scriptures above referred to. 9. His name o'7D pnv malki tsedek, signifies my righteous king, or king of righteousness. This name he probably had from the pure and righteous administration of his government; and this is one of the characters of our blessed
20 And ^blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes "^ of all.
2 1 And the king of Sodom said unto Abram, Give me the '^ persons, and take the goods to thyself.
22 And Abram said to the king of Sodom,
Lord, a character which can be applied to him only, as he alone is essentially righteous, and the only Potentate; but a holy man, such as Melchizedek, might bear this name as his type or representative. 3. Office; he was a priest of the most high God. The word tn3 cohen, which signifies both prince and priest, because the patriarchs sustained this double office, has both its root and proper signification in the Arabic; /j6^=» kahana signifies to approach, draw near, have intimate access to; and from hence to officiate as priest bfeore God, and thus have intimate access to the Divine presence: and by means of the sacrifices which he oflered he received counsel and information relative to what was yet to take place, and hence another acceptation of the word, to foretell, predict future events, unfold hidden things or mysteries; so the lips of the priests preserved knowledge, and they were often the interpreters of the will of God to the people. Thus we find that Melchizedek, being a priest of the most high God, represented Christ in his sacerdotal character, the word priest being understood as before explained. 4. His residence; he was king of Salem, olio shalam signifies to make whole, complete, or perfect; and hence it means peace, which implies the making whole the breaches made jn the political and domestic union of kingdoms, states, families, &c., making an end of discord, and establishing friendship. Christ is called the Prince of peace, because, -by his incarnation, sacrifice, and mediation, he procures and establishes peace between God and man; heals the breaches and dissensions between heaven and earth, reconciling both; and produces glory to God in the highest, and on earth peace and good will among men. His residence is peace and quietness and assurance for ever, in every believing upright heart. He governs as the Prince and Priest of the most high God, ruling in righteousness, mighty to save; and he ever lives to make intercession for, and save to the uttermost all who come unto the Father by him. See the notes on Heb. vii.
Verse 19. Ajid he blessed him] This was a part of the priest's office, to bless in the name of the Lord, for ever. See the form of this blessing, Num. vi. 23-26; and for the meaning of the word to bless, see Gen. ii. 3.
Verse 20. And he gave him tithes] A tenth part of all the spoils he had taken from the confederate p the possessor of heaven and earth, 23 That 1 1 v^rill not take from a thread even
thing that is thine, lest thou shouldest say, I
have eaten, and the portion of the men ' which
kings. These Abram gave as a tribute to the most high God, who, being the possessor of heaven and earth, dispenses all spiritual and temporal favours, and demands the gratitude, and submissive, loving obedience, of all his subjects. Almost all nations of the earth have agreed in giving a tenth part of their property to be employed in religious uses. The tithes were afterwards granted to the Levites for the use of the sanctuary, and the maintenance of themselves and their families, as they had no other inheritance in Israel.
Verse 22. I have lift up mine hand] The primitive mode of appealing to God, and calling him to witness a particular transaction; this no doubt generally obtained among the faithful till circumcision, the sign of the covenant, was established. After this, in swearing, the hand was often placed on the circumcised part; see chap. xxiv. 2 and 9.
Verse 23. From a thread even to a shoe-latchet] This was certainly a proverbial mode of expression, the full meaning of which is perhaps not known. Among the rabbinical writers Din chut, or ''£3in chuti, signifies a, fillet ivorn by young women to tie up their hair; taken in this sense it will give a good meaning here. As Abram had rescued both the men and ivomen carried off by the confederate kings, and the king of Sodom had offered him all the goods, claiming only the persons, he answers by protesting against the accepting any of their property: " I have vowed unto the Lord, the proprietor of heaven and earth, that I will not receive the smallest portion of the property either of the luomen or men, from a girl's fillet to a man's shoe-tie."
Verse 24. Save only that which the young men have eaten] His own servants had partaken of the victuals which the confederate kings had carried away; see ver. 11. This was unavoidable, and this is all he claims; but as he had no right to prescribe the same liberal conduct to his assistants, Aner, Eshcol, and Mamre, he left them to claim the share that by right of conquest belonged to them of the recaptured booty. Whether they were as generous as Abram we are not told.
seen the danger to which Lot exposed himself in preferring a fertile region, though peopled with the workers of iniquity. His sorrows commence in the captivity of himself and family, and the loss of all his property, though by the good providence of God he and they were rescued. 2. Long observation has proved that the company a man keeps is not an indifferei t thing; it will either be the means of his salvation or destruction. 3. A generous man cannot be contented with mere personal safety while others are in danger, nor with his own prosperity while others are in distress. Abram, hearing of the captivity of his nephew, determines to attempt his rescue; he puts himself at the head of his own servants, three hundred and eighteen in number, and the few assistants with which his neighbours, Mamre, Aner, and Eshcol, could f'lrnish him; and, trusting in God and the goodness of his cause, marches off to attack four confederate kings! 4. Though it is not very likely that the armies of those petty kings could have amounted to many thousands, yet they were numerous enough to subdue almost the whole land of Canaan; and consequently, humanly speaking, Abram must know that by numbers he could not prevail, and that in this case particularly the battle was the Lorcfs. 5. While depending on the Divine blessing and succour he knew he must use the means he had in his power; he therefore divided his troops skilfully that he might attack the enemy at different points at the same time, and he chooses the night season to commence his attack, that the smallness of his force might not be discovered. God requires a man to use all the faculties he has given him in every lawful enterprise, and only in the conscientious use of them can he expect the Divine blessing; when this is done the event may be safely trusted in the hands of God. 6. Here is a war undertaken by Abram on motives the most honourable and conscientious; it was to repel aggression, and to rescue the innocent from the heaviest of sufferings and the worst of slavery, not for the purpose of plunder nor the extension of his territories; therefore he takes no spoils, and returns peaceably to his own possessions. How happy would the world be were every sovereign actuated by the same spirit! 7. We have already noticed the appearance, person, office, &c., of Melchizedek; and, without indulging in the wild theories of either ancient or modern visionaries, have considered him as the Scriptures do, a type of Christ. All that has been alreadv spoken on this head may be recapitulated in a few words. 1. The Redeemer of the world is the King of righteousness; he creates it, maintains it, and rules by it. 2. His empire is the empire of peace; this he proclaims to them who are afar off", and to them that are nigh; to the Jew and to the Gentile. 3. He is Priest of the most high God, and has laid down his life for the sin of the world; and through this sacrifice the blessing of God is derived on them that believe. Reader, take him for thy King as well as thy Priest; he saves those only who submit to his authority, and take his Spirit for the regulator of their heart, and his ivord for the director of their conduct. How many do we find, among those who would be sorry to be rated so low as to rank only with nominal Christians, talking of Christ as their Prophet, Priest, and King, who are not taught by his word and Spirit, who apply not for redemption in his blood, and who submit not to his authority! Reader, learn this deep and important truth: " Where I am there also shall my servant be; and he that serveik me, him shall my Father honour."
God appears to Abram in a vision, and gives him great encouragement, 1. Abram's request and complaint, 2, 3. God promises him a son, 4; and an exceedingly numerous posterity, 5. Abram credits the promise, and his faith is counted unto him for righteousness, 6. Jehovah proclaims himself, and reneivs the promise of Canaan to his posterity, 7. Abram requires a sign of its fulfilment, 8. Jehovah directs him to offer a sacrifice of five different animals, 9; ivhich he accordingly does, 10, 11. God reveals to him the affliction of his posterity in Egypt, and the duration of that affliction, 12, 13. Promises to bring them back to the land of Canaan loith great affluence, 14—16. Renews the covenant loith Abram, and mentions the possessions ivhich should be given to his posterity, 18-21.
Verse 1. The word of the Lord came unto Abram] This is the first place where God is represented as revealing himself by his word. Some learned men suppose that the mTT' 13T debar Yehovah, translated here word of the Lord, means the same with the?i.oyoc Tov Qeov of St. John, chap. i. 1, and, by the Chaldee paraphrases in the next clause, called nn'O meimeri, " my word," and in other places "'T NIO'tD 7neimera daiya, the word of Yeya, a contraction for Jehovah, which they appear always to consider as a person; and which they distinguish from NDJnD pithgama, which signifies merely a word spoken, or any part of speech. There have been various conjectures concerna house is this Eliezer of Damascus? 3 And Abram said, Behold, to me thou hast
given no seed: and lo, ^ one born in my house
ing the manner in which God revealed his will, not only to the patriarchs, but also to the prophets, evangelists, and apostles. It seems to have been done in diflferent ways. 1. By a personal appearance of him who was afterwards incarnated for the salvation of mankind. 2. By an audible voice, sometimes accompanied with emblematical appearances. 3. 'Qy visions which took place either in the night in ordinary sleep, or when the persons were cast into a temporary trance by daylight, or when about their ordinary business, 4. By the ministry of angels appearing in human bodies, and performing certain miracles to accredit their mission. 5. By the powerful agency of the Spirit of God upon the mind, giving it a strong conception and supernatural persuasion of the truth of the things perceived by the understanding. We shall see all these exemplified in the course of the work. It was probably in the third sense that the revelation in the text was given; for it is said, God appeared to Ahram in a vision, niriD machazeh, from Hin chazah, to see, or according to others, to fix, fasten, settle; hence chozeh, a seer, the person who sees Divine things, to whom alone they are revealed, on whose mind they are fastened, and in whose memory and judgment they are fixed and settled. Hence the vision which was mentally perceived, and, by the evidence to the soul of its Divine ox'igm, fixed and settled in the mind.