Commentary on the Holy Bible

Verse 2'J.. God tirnl tipfwm Abraham,'] Ascended evidently before him, so that lie had the fullest proof liiat it was no h'inian bein:^, no earthly angel or nicssengrr that tji'lcfd With him: and the promifc if a i^on in the course of a single year, at this set time in the next year, ver. 2 1. \vliic!i had every human probability against it, was to be the sure token of the truih of all that had hitherto taken place; and the pr ulj thai all that was* farther promised, should be fuifilied in its due time. \Vas it not in nearly the same way in wiiich liie Lord wen^np from Abraham, that Je>us Christ ascended to Leaven in the presence of Ins disciples? Luke xxiv.."1.

Verse 23. And Abraham took LlimacI, ^c] Had not Abraham, his son, who was oPage to jurlge for himself, and ail the family, been fully convinced that tliis thing was of God, tlicy could not have submitted to it. A rite so painful, so repugnant to every feeling of delicacy, and.every way revolting to nature, could never have sjirung up in the imaginalioo of man. To this day, the Jews practise it as a divine ordinance; and all the Arabians do the same. As a distinction bttwtcn them and other people, it never could have been designed, because it was a sign that was never to appear. The individual alone, knew that he bore in his flesh this sign of the covenant; and he bore it by the order of Gud; and. he knew it was a sign and seal of spiritual blfssings, and not the blessings themselves, though a proof that these blessings were promised, and that he had a right to thtm. Tliose who did not consider it in this spiritual reference, are by the 7\poftle denominated the concision, Pinl. iii. 2. i. e. persons whose flesh was cut, but whose bearts were nut purified.

1. God, in renewing his cotenniit jvltli^ Abrmi, makes •an important 67j«h»(? in his and SaraiV name; a change which should ever act as a help lo their faith, that the promises by whi'h God had bound Inmseff, should be punctually (uHilied. However dinjcult it may be'for us to ascertain the precise import of the (Jiangc then made, we may rest assvurd that it Was peiftctly understood by both; and tbat, as lliey had ■rc-

24 And Abraham ri"flf5 ninety years a.m. 2107. old and nine, '' when he was circum-:IL^1.'^ cised in the flesh of his foreskin.

25 And Ishmael his son -was thirteen years old, when he was circumcised in the flesh of his foreskin,

26 In the selfsame day was Abraliam circumcised, and Ishmaei his son.

27 And "all tiie men of his house, born in the house, and bought with money of the stranger, were circumcised with him.

ceived this name from God, they considered it as placing them in a new relation botji to their 3Iuker and to their posterity. From what we have already seen, the change made in Abram's name is itucrutifble to us: tiiere is something like this Rev. ii. n. To him that overconictli xvill I give a white stone, and a NEW NAME — winch no nam kno'xeih, saving he that receittlh it. The full import of the chaiigi: uiade in a soul that enters into covenant with God through Christ, is only known to itself: a stranger intermcddleth not with its joy. Hence, even men of learning, and the world at large, have considered experimental religion as enthusiasm, merely because they have not understood its nature, and have permitted themselves to be cariied awaj' by prejudices, which thty have imbilied perhaps at first through the means of ignorant or hypocritical pretenders to deep piety: but while they have the sacred writings before them, the r prejudices and opposition to that, without which they cannot be saved, are as unprincipled as they are absurd.

2. God gives Abraham a precept, which should be observed not only by himself, but by all Jiis posterity; for this was to be a permanent sign of that covenant whch was to endure for ever. Though the sign is now changed from circumcision to baptism, each of them etjually significant, yet the covenant is not changed in any part of its essential meaning. Faith in God, through the great Sacrifice, remission of sins, and sanctification of the heart, are required by the new covenant as well as by the old.

3. The rite of circumcision was painfid and humiliating, to denote that repentance, self-denial, Ifc. are absolutely necessary to all ■who wish for redemption in the blood of the covenant — and the putting away this filth of the Jlesh, shewed the necessity of a pure heart and a holy life.

4. As eternal life is llic free gift of God, he has a right to give it in what way he ple;;ses, and on what terms. He

I says to Abram and his seed — Ye shall circu7ncisc the flesh of \ your foreskin, and he that doth not so, shall be cut off" from his \ people. He says also to sinners in general — Lei the v:icked forsake his way, and the unrighteous man his thoughts — Repent, and believe the Goi^pel — av:d except ye repent, ye sliall perish. These are the terms en which he chuses to bestow the blessings of the old and new covenants. And let it be remembered, that stretching out the hand lo receive an alms, can never be coiii-ideied. as meriting the bounty received; neither can re- pentance or faitli mtrit salvation, allhough tliey arc liie conditions on wliith it is bestowed.

5. Tlie precepts given under both covenants were accompanied with a promise of tlic ^l/c.ss«i/i. God well knows, that no religions rite ran be properly observed, and no precept obej ed, unless he impart strength from on high; and he tcarhes us, thai, that strenglh must ever come through the promised seed. Ilcnce, with the utmost propriety, we ask every blessing through him, in whom God is well pleased.

C. The precept, the promise, and the)-ile, were prefaced ■wilh — / «/« Ood all-sufficient, vjulk before me, and he thou perfect. God, who is the sole object of reliijions worship, has the sole authority to prescribe that worship, and the rites and ceremonic* which shall be used in it: hence he press, nbtd circumcision and sacrifices under the old lav/, and baptism and the eucharist under the gospel; and to render both eflectual to the end of their institution, faith in God was indispensably necessary.

1. Those who profess to believe in him, must not hve as they list, but as he pleases. Though redeemed from the curse of the law, and from the rites and ctremonies of the Jewish church, they are Jinder the law to Christ, and must walk before him — be in all things obedient to that moral law, which is an emanation from the righteousness of God, and of eternal obligation; and let it-ever be remembered, that Christ is the author of eternal salvation to all that obey him. Without faith and obedience, there can be no holiness; and without holiness, none can see the Lord. Be all that God would have thee to be, and God w'ill be to thee all ihat ihou canst possibly require. He never gives a precept, but he offcri suihcient grace to enable thee to perform it. Believe as he would have thee, and act as he shall strengthen thee; and thou wilt then believe all things savingly, a.nd do all things vietl.

The Lord appears unto Jhraham in Mamre, 1. Three angels, in human appearance, come tonards his tent, G; he inviles them in to zeash and refresh themselves, 3 — j; prepares a calf, bread, butter, and milk, for their entertainment, and himself serves them, 6 — 8; they promise that xcithin a year Sarah sliall have a son, f), 10.- Sarah, knouing herself and husband to he superannuated, smiles at the promise, 11, 12; one of the three, who is called the Lord or Jehovah, chides her, and asserts the sufficiency of the Divine Forcer to accomplish the promise, 13, 14. Sarah, through fear, denies that she had laughed or shezced signs of nnbeliif 15. Abraham accompanies these divine persons on their zcay to Sodom, 16; and that one icho is called Jehovah, informs him of his purpose to destroy Sodom and Gomorrah, because of their great zaickedness, 17 — 21. The tzco former proceed tozcards Sodom, zchile the latter (Jehovah) remains with Abraham, 22. Abraham intercedes for the inhabitants of those cities, intreating the Lord to spare them provided fifty righteous persons should be found in. them, 2j — 25. The Lord grants this request, 16: he pleads for the same mercy should only forty-five be found there; zchich is also granted, 11, 28: he pleads the same for forty, zchich is also graided, 10: for thirty, zcilh the same success,.30: for twenty, and receives the same gracious anszver, 31; for ten, and the Lord assures him that should ten righteous persons be found there, he zcill not destroy the place, 32. Jehovah then departs, and Abraham returns to his tent, 33.

AND tlic Lord appeared unto him ill the ^ plains of Mamre: and he sat in the tent door in the heat of the day:

2 " And he Hft up his eyes and looked, and, lo, three men stood by him: "^ and when he saw

Sal in the tent door] For the purpose of enjoying the refreshing air; in the heat of the day, when the sun had most power. A custom still frequent among the Asiatics.

Vcr<.e 2. Three men stood by him] vSj? D'3SJ Mitsabim diaiv, were standing over against hi-n; for if thcv had been standirg by him, as our translation say6, he needed not to have

them, he ran to meet them from the tent door, and bowed himself toward the ground,

3 And said. My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

run from the tent door to meet them. To Abraham these appeared at first as itien; but he entertained angels unawares; see Heb. xiii. 2.

Verse 3. And said, My Lord, i;c.] The word is »J^^^ adonai, not nin» ychovah, for as yet Abraham did not know the quality of his guests. For an explanation of this word, see on Gen. xv. 8.

4 Let " a little water, I pray you, bo fetched, and wash your feet, and rest yourselves under the tree:

5 And '' I will fetch a morsel of bread, and ' comfort ye your hearts ''; after that, yc shall pass on: ' for therefore ' arc ye come to your aervant. And they said. So do as thou hast said.

6 And Abraham hastened into the tent unto Sai'ah, and said. Make ^ ready quickly three measures of fine meal; knead //, and make cakes upon the hearth.

7 And Abraham ran unto the herd, and

ft-c] III these vei>e.< we find a delisfhtfiil picture oF genuine and primilive lio.'ipitality. Jn tliu.«e ancient ii.iu s shoes, s irh as oiir=, were not in ii.-^e; and the foot wiis protected only by iandals or soles, which ia>tei)ed round the foot with straps. It was therefore a great refreshment, in so hot a cou":try, to gel the fi-et washed at the end of a day's journey; and this is the, ft'iv^ thing that Abraham propose.s.

Rest ynurselves under llu: lrce.'\ We have already heard of the oak gro-e of Mamre, ch. xii. 6. and thi.5 was the second requisite tor the refreshment of a weary traveller, viz. rest in the shade.

Verse 5. I ivill fetch a morsel of bread} This was the third requisite, and is introduced in its proper order; as eating immediately alter exertion or fatigue is very uiiwl\olcsome. The strong action of the lungs and heart sliould have tune to diminish, before any food is received into the stomach, as otherwise concoction is prevented, and fever in a less or greater degree produced.

For therefore arc j/e come] In those ancient day.s, every traveller conceived he had a right to refreshment when he needed it, at the first lent he met with on his journey.

So do us thou hast said.~\ How exceedingly simple was all this! on neither side is there any compliment, hut such as a generous heart and sound sense dictate.

Verse 6. Three measures of fine meal'\ The Seah, ^l^fD which is here translated measure, contained, according to Bishop Cumberland, about two gallons and a half; and Mr. Ainsworlh tran-lates the \\ov<\,pcck. On this circumstance the following observations of the judicious and pious Abbe FIcury cannot (ad to be acceptable to the readi-r: Speaking of the frugality of the patriarchs, he says, " We have an instance of a splendid entertainment, in that which Abraham made for the three angeN. He seta whole calfhthre them, new bread, but baked on tlie hearth, together with butter and milk. Three measures of meal were baked into bread on this occasion, ■which conies to more than two of our bushcl.s, and nearly to filly-six pounds of our weight; whence we may conclude, that men were great eaters in those days, used much exercise, ■were probably of a much larger stature, as well as longer lives

fetched a calf tender and good, and a. m 2107. gave it unto a young man; and ho ^•^•'"^''' hasted to dress it.

8 And " he took butter, and milk, and the calf whicli he had dressed, and set it before them; and he stood by them under the tree, and they did eat.

10 And he said, I " will certainly return unto th-ee ' according to the time of life; and, lo, "' Sarah thy wife shall have a son. And

than we. Homer (Odyss. I. xiv. vcr. T4, &c.) makes his heroes great eaters. "When Eumeus entertained LJIysscs, he dressed tvio pigs for himself and his guest:

" So saying:, /'^ girded quick Ids tunic close. And issuing sought the styes; thence bringing two Of the imprisoned herd, he slaughtered both, Singed them, and slash' d and spitted thetn, and placed The \\Uo\e uell roasted, banquets, spits and all. Reeking before Ulj/sses." CoWPEK.

On another occasion, a hog of five years old was slaughtered and served up for/re persons:

Homer's heroes waitnjion themselves and guests in the common occasions of lifi:: the patriarchs do the same. Abraham, who bad so many servants, and was nearly a hundred years old, l)iou;;ht the water himself to wash the feet of his guests, ordered his wife to make the bread quickly, went himself to chuse the calf from the herd, and came again to serve them standing. I will allow that he was animated on this occasion with a desire of shewing hospitality; but the lives of all the rest of the Patriarchs were similar to this."

Make cakes upon the hearth.} Or under the ashes. This mode is used in the east to the present day. When the hearth is strongly heated with the fire that has been kindled on it, they remove the coals, sweep off the ashes, lay on the bread, and then cover it with the hot cinders.

Verse 10. 1 will certainly return] Abraham was now ninety-nine years of age, and this promise was fulfilled when lie was a hundred, so that the plira-e according to the time of life, must mean either a complete year, or nine months from the present time, the ordinary time of pregnancy. Taken in this latter sense, Abraham was now in the ninety-ninth yew

Sarah doubts, and is reproved. A. M. aior. Sarah heard it in the tent door, which

1 1 Now ' Abraham and Sarah ivere old and well stricken in age; and it ceased to be with Sarah '' after the manner of women.

12 Therefore "Sarah laughed within herself, saying, '^ After I am waxed old shall I have pleasure, my " lord being old also?

13 And the Lord said unto Abraham, Wherefore did Sarah laugh, saying. Shall I of a surety bear a chihl, which am old?

14 "^ Is any thing too hard for the Lord? ^ At the time appointed I will return unto thee, according to the time of life, and Sarah shall ha\e a son.

1.5 Then Sarah denied, saying, I laughed not; for she was afraid. And he said. Nay; but thou didst laugh.

16 And the men rose up from a. w. aio?. thence, and looked toward Sodom and Abi'aham went with tliem '" to on the way.

17 5F And the Lord said, 'Shall I hide from Abraham that thing which I do;

1 8 Seeing that Abraham shall surely become a great and mighty natinn^ and all the nations of the earth shall be '' ble;;sed in him?

19 For I know him, ' that he will command his children and his household after him, and tliey sliall keep the way of the Lord, to do justice and judgment; that the Loud may bring upon Abraham that which he hath spoken of him.

20 And the Lord said. Because " the cry of Sodom and Gomorrah is great, and because their sin is very grievous;

Verse 11. It ceased to be ivith Sarah after the manner of «/0/we«.] And consequtnily, naturally speaking, conception could not take plai'e; therefore if she have a son, it must be in a supernatural or miraculous w?iS ■

Verse 12. Sarah laughed] I'artly tl)ro\i2;li ple.i.^ure at the bare idea of the possibililj/ of the tJiiug; and p:irl!y fi'oiii a conviction thai it was extremely iinprchabfe. She appears to have been in the same spii it, and to have had the same feelings of those vlho, unexpectedly hearing of something of great constquence to themselves, smile, and say, the iieies is too gnod to be true; see ch. xxi. 6. There is a case very stmilar to this oientioned, Psal. cxxvi. 1, 2. On Abraham's laui;hing when the promise was made to him, see ihe note on ch. xvii. 17.

Verse i:i. And the "LoKO (Jehovah) said, iVf.] So it appears that one of those three persons was Jehovah; and as this name is never jjiven to any created being, consequently the ever ble.'«cd God is intended; and as He was never seen in anv bodily.-•hiipe, consequently the great an^el of the covenant. Jesus Chrisl, must he mtended; see on ch. xvi. 7.

Verse 14. In nny thivg too hard for ibe Lord.<•] i~XVl3 sScTI "13T Haijippale rnei/hwah dabar. shall a word (or tiling) l)e ■wonderful from liie 1.nrd? i. e. can any tliinj? he too great a miracle forJii/ii to effect.' The Septuai;inl translate the passace, M)) a^uvaTWd Ttafa ra ©eoi f n/.ta; vvliich SU Luke adopts almost literatim, only making it an (ijjirmative position iiiiitead of a q'lotion, oux aivvaTricei Taca ra Qtm Trav f))/.ta. Av.d which we translate, li'ilh (iod nothim; shall be impossible; Luke i. 37..Many copie.s of tlie Septua^int insert the word 'jrav before fr,,ua, as in!*t. L'lkc, but it makes little dilli-rence in th:' seu.'e. It was to correct Sarah's unbelief, and to ikU'engllicn her iiiith, th.it God spoke these most important words; words which state, that where human wisdom, prudence, and energy fail; and where nature herself cea.ses to be an agent througii lack of energy to act, or laws to direct and regulate energy — there also, God has full sway — and by his own oinnific power, works all things after the counsel of his own wilt. Is there an etFect to be produced.' God can produce it as well without as viilh means. He prodijred nature, Ihe whole system of causes and effects, when in the whole compass of his own eternily there was neither means iwr being. He spake, and it was done: He commanded, and it stood fast. How great and wonderful is God!

Verse 16. Ahraham v:ent ivith them to brine; them on the way.] This was another piece of primitive hospitality —;to direct strangers in the way. Public roads did not then exist; and guides were essentially necessary in countries wbere villages were seldom to be iiiet with, and where solitary dwellings did not exist.

Ver.se 17. Shall I hide from Abraham] That is, I will not hide. A common mode of speech in scripture; a question a.eked, when an allirmative is designed. Do men gai/ter grapes off thorns? Men do not gather grapes oH' thorns, &c.

Verse 1 8. Shall surely become a great and mighfj/ nuiio7i] The revelation that I make to liiin shall be ])restrved anion^ his posterity; and the exact fiillilment ofiiiy protniies, made so long before, shall lead them to lielieve in my name,' and trust in my goodness.

Verse 1 9. And thei/ shall keep the way of the Lord] The true religion — God's \V.\V: that in which God walks himself, " and in which, ofcour.se, his followers walk aljso — to do juf^tice andjud'.nneut — not only to preserve the truth in tbeir creed, ■ but maintain it in their;;i«r/(Ve. For an explanation of these words, see on Levit. xxvi. 15.

Vt rse 20. Because tin: cry of Sodom and Gomorrah] See i ihe notes on ch. xiii. 13.

f,.M.'iw. 21 "I will go down now, and see ^ ^ '^•'^: whether they have done altogether

according to the cry of it, which is come unto

22 And the men turned their faces from thence, ^ and went toward Sodom; but Abraham '' stood yet before the Lord.

23 % And Abraham =drew near, and said, ' Wilt thou also destroy the righteous with the wicked?

24 ^ Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?

2^ Tliat be far from thee to do after this manner, to slay the righteous with the wicked: and '■ that the righteous should be as the wicked, that be far from thee: 'Shall not the judge of all the earth do right?

26 And the Lord said, " If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.

27 And Abraham answered and said, ' Behold now, I have taken upon me to speak unto the Lord, which am " bui dust and ashes:

Verse 21. / ii'ill go down now, ^c] A lesion to magi- ■strates, teaching them nnt to judge according to report, but acciiratcK' to inquire into tlie facts tlRiuselves. Jarchi.

Verse 22. And the men tuned llieir faces] That is, the two angels wlio accompanied Jehovah, were now sent towards Sodom; wliile the third, who is called the LORD or.hhovali, remainod with Abraham, for the pur|)ose of teaching him the great um uihus-* and importance ol faith and prayer.

Verse 2?i. IVili tlioii (ilso destroij tlie rigli teoKs with the 'kicked?"] A form of *pcecii similar to that in ver. 17. An invariable principle of justice, that the righteous sliall not be punished for the crimes of the impious. And this Abraham lays down as the foundation of his sui)plicalions. ^V'ho can pray with any iiope of success, who cannot assign a reason to God and Lis conscience tor tlic petitions he oilers.'' The great sacrifice ofl'tred by C hrift, is an infinite rea^on why a penitent sinner should expect to find the mercy lor which he pleads.

Verse 2.4. Shall not the judge of ail the earth do right?] God alone is the judge of all men. Abraham, in thus addressing himself lo the person in the text, considers him either as the ISupreme fieiiig, or his representative.

Ver>e 2T. Which ^lu but dust and ashes] 12X1 iSj; apher vecphcr, wcids very similar in sound, as they refer to matters whidi so much resemble each other. Dusi, the lightest particles of eartb'. Ashes, the residuum of consumed substances. I

five of the fifty righteous: wilt thou ^- *•'• " '^: destroy all the city for lack of five? And he said, if I find there forty and fi\e, I will not destroy it.,

29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake.

30 And he said unto him. Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be f()iind there. And he said, I will not do if, if I find thirty there.

31 And he said. Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twent}- ft)und there. And he said, I will not destroy it for twenty's sake.

32 And he said, "Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. ° And he said, I will not destroy it for ten's sake.

33 And the Lord went his v>'ay, as soon as he had left communing with Abraham: and Abraham returned unto his place.

By these expressions, lie shews how deeply his soul was humbled in the presence of God. He who has high thou<>hts of himself, must have low thoughts of the dignity of the divine nature, of the majesty of God, and the sinfulness of sin.

Verse 32. Peradventure TEN shall be found //lOc] Knowinothat in the family of his nephew the true religion was professed and i)ractised, he could not suppose there could be less than ten righicous persons in the city, he did not think it necessary to urge his supplication farther; he therefore left off his intreaties, and the Lord departed from him. It is highly worthy of observation, that wliile he continued to pray, the presence of God was continued; and when Abraham ended, the glorj/ of llie Lord was lifted up, as the Targum expresses it.

This chapter, though containing only the preliminaries to the awful catastropiie detailed in the next, ailords us several lessons of useful and important information.

1. The hospitality and himianity of Abraham are worthy not only of our most serious regard, but also of our imitation. He sal in the door of his tent in the heat of the day, not only to enjoy the current of refreshing air, but that if he saw any weary and exhausted travellers, he might invite ihem to rest and refresh themselves. Hospitality is ever becomino- in one human being towards another: for every destitute man is a brother in distress, and demands our most prompt and affec- H tionate assistance, according to that heavenly precept. What ye xiottid that jitai should do unto you, do even so unto them, j From this conduct of Abraham a divine precept is formed. Be not forgetful to entertain strangers, for thereby some have en- I tertained angels unaivares. Heb. xiii. 2.

2. Whatever is given on the ground of humanity and ' mercy, is given unto God, and is sure to meet wilii his apj>robation, and a suitable reward. While Abraham entertained his guests, God discovers himself, and revcrils to him the counsels of his will, and renews the promise of a numerous posterity. Sarah, though, naturally speaking, past child-bcaring, shall have a son: natural obstacles cannot hinder the purpose of God: nature is his insUument, and as it works not onl^ by general laws, but also by any particular ■nill of God, so it may accomplish that will, in any way he may chuse to direct. It is always dillicull to credit God's promises when they relate to svpernutural things; and still more so, when they have for their object, events that are contrary to the cour^e ol nature: but, as nothing is too hard for God; so, all things are possible to him that bclicvelh. It is that faith atone, which is of the operation of God's spirit, that is capable of crediting supernatural things: he who does not pray to be enai led to believe, or if he do, uses not the power when received, can never believe to the saving of the soul.

3. Abraham trusts much in God; ami God reposes much confidence in Abraham. He knows that God is faiihful and uill fulfil his promises; and God knows that Abraham is faithful, and will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment, ver. 19. No man lives unio himself; and God gives us neither spiritual nor temporal blessings for ourselves alone; our bread we are to divide with the hungry, and to help the stranger in disires*. He who understands the may of God, should carrtliUy instruct his household in that way: and he who is the father of a family, should pray to Cod to teach him, that he may teach his household. His | ignorance of God and salvation can be no excuse for his neg- j lecting his family — it is his indispensable duty to teach ih'fetn; and God will teach him, if he earnestly seek it, that he may be able to discharge this duty to his family. Reader, if thy children or servants perish through thy neglect, God will judge thee for it in the great day.

4. The sin of Sodom and the cities of the plain was great and grievous — the measure of their iniquity was full, and God determined to destroy them. Judgment is God's strong work, but though rarely done, it must be done sometimes, lest men should suppose that right and wrong, vice and virtue, were alike in the eye of God. And these judgments must be dispensed in such a way, as to shew, they are not the results of natural causes, but come immediately from the incensed justice of the Most High.

5. Every man who loves God, loves his neighbour also; and he who loves his neighbour, will do all in his power to promote the well-being both of his soul and his body. Abraham cannot i)revent the men of Si>doin I'rom sinning against God; but he can mako prayer and intercession fur their souls; and jilead, it' not in arrest, yet in mitigation of jud^i ment. He theretbre intercedes for tlie transgressors, and God is well pleased with his intercessions. These are the offspring of God's own love in the heart of his servant.

6. How true is that word — The energetic fauhful prayer of a rittlitecnis man availelh nuich, Al.niham dnnvs near to God by ailtction and faith; and, in ihe most devout and humble manner, makes prayer and sujjplication; and every petition is answered on the spot. Nor does God cease to promise to shew mercy, till Abraham ceases to intercede! \\''hat encouragement does this hold out to them that fear God, to make prayer and intcrctssion for their sinful neighbours and ungodly relatives! Faith in the Lord Jesus endues prayer with a species of omnipotence — whatsoever a man a.'^ks of the Father in his name, he will do it. Prayer has been termed the gate of heaven; but, '\Mwm faith, that gate cannot be opened. He who prays as he should, and belifies as he ought, shall have the fulness of the blessing of the gospel of peace.

The two angels, mentioned in the preceding chapter, come in the evening to Sodom,). luot, rcho was silting at the gate, invites them to enter his house, take some refreshment, and tarry all night; which they at first rc-

J'use, 2,• but, on Itelng pressingli/ solicited, they' at last comply, 3. The abominable conduct of ihe i/icii of Sodom, 4,.j. Lot's deep concern for the honour and safety of his guests, ichich leads him to make a most exceptionable proposal to those zcicked men, fi— 8. The violent proceedings of the Sodomites, 9. Lot rescued from their barbarity by the angels, who smite them with blindness, 10, 11. The angels exhort Lot and his family to flee from that xcicked place, as God was about to destror/ it, 12, \o. Lot's fruitless exhortation to his sonsin-law, 14. The angels ^uislen Lot and his family to depart, 15, l6. Their exhortation, 17. Lot's request, 18—20. He is permitted to escape to Znar, 21 — 23. Fire and brimstone are rained dozen from heaicn upon all the cities of the plain, by which they are entirely destroi/ed, 24, 25. Lot's wife looking behind, becomes a pillar of salt, C(>. Abraham, early in the morning, discovers the desolation of those iniquitous cities, '27 — VJ. Lot, fearing to continue in Zoar, went with his two daughters to the mountain, and dwelt in a cave, 30. The strange conduct of his daughters, and his unhappy deception, 30—36. Moub and Ammon, born, from whom sprang the Moabites and Ammonites, 37, 38.

The angels come to Sodom. AM 2107. A ND ti^ei-e » came two angels to | B_c_i!i97. 2\ Sodom at even; and Lot sat

in the gate ot" Sodom: and * Lot seeing them rose up to meet them; and he bowed himself' with his face toward the ground,

2 And he said, Behold now, my lords, " turn in, I pray you, into your servant's house, and tarry all night, and '' wash your i^nct, and ye shall rise up early, and go oh your ways. And they said, " Nay; but we will abide in tlie street all night.

3 And he pressed upon them greatly; and they turned in unto him, and entered into his house; ' and he made them a feast, and did bake unleavened bread, and they did cat.

4 ^ But before they lay down, the men of the j city, even the men of Sodom, compassed the house round, both old and young, all the people iVom every quarter:

5 ^ And they called unto Lot, and said unto him. Where are the men which came in to thee this night? " bring them out unto us, that we ' may know them.

ScU in the q^atc] Probablj', in order to prevent nnwary travellers from lieinj entrapped by his wicked townsmen, he waited at the sjate of the city to bring the stranffcrs he might meet with to his own house, as well as to transact his own business.

Boxied hinise/f] Not through religious reverence, for he did not kuow the quality of his guests; but through the customary form of civility. See on verses 3 — 5, of the preceding chapter.

Verse 2. Nat/; but ice will ahiclt: in the strecti Instead of ih la, nay, some iM.S.S. have "b lo, to him. "And they said unto him, for we lodge in the street;" where, nevertheless, the negation is understood. Knowing the disposilion of the iiihabitai;ts, and appearing in the mere character of travellers, they preferred the open street to any house; but as Lot pressed them vehementlj', and they knew him to be a righteous man, not yet willing to make themselves known, they consented to take shelter under his hospilal)le roof. Our Lord, willing lor the time being, to conceal his person from ihe knowledge of tile disciples going to Emmaus, made as tliougii he would go further, Luke xxiv. l^j; but at la.-t, like the angels here, yielded to the importunity of his discij)les, and went into their lodgings.

Verse 5. H'hcre are the men which came in to thee? ^c] This account justifies the character given of this depraved

8 ' Behold now, I have two daughters w^hich have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in yoiu" eyes: only unto these men do nothing; "' for therefore came they under the shadow of my roofl

9 And the}' said. Stand back. And they said again. This one Jelloro "came in to sojourn, "and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore u])on the man, ct'e?i Lot, and came near to break the door.

10 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.

1 1 And they smote the men •" that "U'ere at the door of the house with blindness, both small and great; so that they wearied themselves to find the door.

people in the preceding chapter, ver. 20. and in chap. xiil. 13. As their crime was the deepest disgrace to human nature, so it is too bad to be described: in the sacred text it is sulTiciently marked; and the iniquity which, from these mo.st abominable wretches, has been called Sodomy, is punished in our country with death.

Verse 8. Behold yioiv, I hate /;io daugliter.i'] Nothing but that sacred light in which the rites of hospitality were regarded among the Eastern nations, could either justify or palliate tliis proposal of Lot. A man who had taken a stranger under his care and protection, was bound to defend him even at the expense of his own life. In Uiis light, the rights of hospitality are still regarded in A.siatic countries: and on these high notions only, the influence of which an Asiatic mind alone can properly appreciate, Lot's conduct on this occasion can be at all excused.

Verse 9. And lie will nced.'< be a Judge] So Jiis sitting in the gale, is no proof of his being there in a magisterial capacity, as some have supposed.

\'erse 11. And they.wiotc the men — with hlindnesi] Tiiis has been understood two w ays: 1. The angels by the power which God had given them, deprived these wicked men of a proper and regular use of their sight, so as cither totally to deprive them of it, or render it so coniiiscd, that they could, no longer distinguish objects 4 or, 2. They caused such a deep darkness to take i)lace, that they could not find Lot's

A. M 2107. 12 ^ And the men said unto Lot, BC.jaPT. fja<;t i\^o\i here any besides? son-inlaw, and thy sons, and thy daughters, and whatsoever t!iou hast in the city, ° bring them out of this place:

13 For we will destroy this place, because the " cry of them is waxen great before the face of the Loud; and " the Lord hath sent us to destroy it.

14 And Lot v.ent out, and spake unto his sonsin-law, '' which married his daughters, and said, ' Up, ^ct you out of this place; for the Lord will destroy this city. ' But he seemed as one that mocked unto his sons-in-law.

15 And when the morning arose, then the angels hastened Lot, saying, ^ Arise, take thy wife, and thy two daughters, which ^ are here; lest thou be consumed in the ' iniquity of the city.

16 And ''while he lingered, the men laid hold upon his hand, and upon the hand of his wife.

door. The author of the book of Wisdom was evidently of thiti latter opinion: for he says, tliey v:crc compassed about •with horrible great darkness, cliap..\i.x. 17. See a similar case, of Elishah and the Syrians, 2 Kings vi. 18, &c.

Verse 12. Hast thou here any besides f son-in-lav.-\ Here there appears to be but one meant, as the word |nn chatan is in the singular number: but in ver. 14. tiie word is plural, TJnn chutunuiv, his sons-in-law. There were only two in number; as we do not hear that Lot liad more than two daughters: and the.-e sccin not to imve been actually married to ihojc daughters, but only betrothed, as is evident from what I.ol.says, ver. 8. for they had not known man, but were the »]K)Uses elect of those who are here called his sons-in-law. But though these might be reputed as a part of Lot's family, and entitled on this account to God's protection, yet it is suffici( ntly plain that they did not escape the perdition of these wickrd men; and the reason i» given ver. 14. they received the solemn warning as a ridiculous talc, the creature of Lot's invention, or the oftipring of his I'ear. Therefore they made no provision for their e.«cape, and doubtless perished, (notwilhstdn<ling the sincerely olTered grace) in the perdition that fcll on this ungodly city.

Verse 1 (i. While he lingered'] Probably in affectionate though useless entreaties to prevail on the remaining parts of his family to escape from the destruction that was now descending, laid hold upon his hand; pulled them away by mere force, the Lord bein^ merciful; else they had been left to perish in their lingerimr, as the others were in thck gainsayin;;.

Vci-se 17. }yhcn they had brought them forth, ^c] Every word l)«re is emphatic, escape for thy LIFE; thou art in the

and upon the hand of his two daughters; ' the Lord being merciful unto him: " and they brought him forth, and set him without the city.

1 7 And it came to pass, when they had brought them forth abroad, that he said, "Escape for thy hfe; ° look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.

18 And Lot said unto them. Oh, ^ not so, my Lord:

19 Behold now, thy sei-vant hath fouiul grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some ev'il take me, and I die:

20 Behold now, this city is near to flee unto, and it is a little one: oh, let me escape thither, (is it not a httle one?) and my soid shall live.

2 1 And he said unto him. See ■" I have accepted ' thee concerning this thing also, that I

most imminent danger of perishing; thy life and thy soul are both at stake. Loot; not behind thee — Thou hast but barely time enough to escape from the judgment that is now descending; no lingering, or thou art lost! one look back may prove fatal to thee, and God commands thee to avoid it. Neither stay thou in all the plain, because God will destroy that as well as the citj': escape to the mountain; on which these Judgments shall not light; and which God has appointed llice for a place of refuge; lest thou be CONSUMED; it is not an ordinary judgment that is coming; a fire from heaven shall burn up the cities, the i)lain, and all that remain in the cities and in the plains. Both the beginning and end of this exhortation are addressed to his personal feelings. " Skin for skin, yea, all that a man hath will he give for his life:" and self preservation is the first law of nature, to vhich every other consideration is minor and unimportant.

Verse ly. / cannot escape to the mountain] He saw the destruction so near, that he imagined he should not have time sufficient to reach the mountain before it arrived. He did not consider, that God could give no command to liis creatures, that it would be impossible for them to fulfil; but the hurry and perturbation of his mind, will at once account for and excuse this gross oversight.

Verse 20. It is a little one] Probably Lot wished to have it for an inheritance, and therefore pleaded its being a little one, that his request might be the more readily granted. Or, he might suppose, that being a little city, it was less depraved than Sodom and Gomorrah, and therefore not so ripe for punishment, which was probably the case.

22 Haste thee, escape thitlier; for 'I cannot do any thing till thou be come thither. Therefore ''tlie name of the city was called ^Zoar.

2a The sun was "risen upon the earth when Lot entered into Zoar.

prayer with God! Far from refusing' to grant a reasonaljle petition, he shews himself as if under embarrassment to deny any.

Verse 22. I cannot do ani/ thing till thou be come thither.'] So these heavenly messengers had the strictest commission to take care of Lot and his family; and even the purposes of divine ju.-lice could nut be a^conlJlli^hed on the rebellious, liU this righteous man and his family had escaped from tlie place. A proof of Abraham's assertion; the judge of all the earth v:ill do rii;ht.

The name of the city was called Znar.] "^VVi tsoar, LITTLE; its former name being Bela.

Verse 2 i. The Lord rained — hrivtstone and fire from the Jjord] As all judgment is committed to the.Sm of God, many of the primitive fathers, and several uiodern di\ ines, have supposed that the words,Tn'1 ra-j/ehotah, and mp' nXO me-et i/ehovah, imply, Jehovah the Son, raining brimstone and fire fiom Jehovah the Father; and that this [ilace aflbrdsno mean proof of the proper divinity of our blessed Redeemer. It may be so: but though the point is sufficiently established elsewhere, it does nrjt appear to me to be plainly indicated here. And it is always better on a subject of this kind, not to have recourse to proofs, which r('C(uire proofs to confirm them. It must, however, be granted, that tiio persons, mentioned as Jehovah, in one:erse, is both a strange and curious circumstance: audit will appear more remarkable when we consider that the person called.Jehovah, who Conversed with Abraham, see chap, xviii. and sent those two angels to bring Lot and his family out of this devoted place; and seems himself after he kit ofl' talking with Abraham, to have asceiulcel to heaven, ver..33. iloes not any more appear on this occasion till we hear that.ll'.l^ov.Ul rained upon Hodom and (ioiiiorrah brmistone and fire from JehOVAH out of heaven. This certaiidy gives much countenance to the opinion referred to above; though still it may fall short of positive proof.

Brimstone and fire'] The word n^lEJ i^uplirith, which we tran>late briniitonc, is of very uncertain derivation. It is evidently u>ed metaphorically, to point out the utmost degrees of punishmi-nt executed on the most flagitious criminals, in Deut. xxi.x. 23. Job xviii. 1.5. I'sal. xi. 6. Isa. xxxiv. 'J. Lzek. xxxviii. 22. And as Hell, or an everlasting separation horn God and the glory of his power, is the utmost puuisliment that can be inflicted on sinners; heucf brimstone anu fire are used in scripture to signify the ton.ients in that place of punishment. See Isa. xxx. 33. Rev. xiv. 10. xix. 20. xx. 10. xxi. 8. ^\'e may safely suppose, that it was quite pos-

24 f Then ' the Lord rained upon "^ "• s'o^- Sodom and ii]ion (lomorrah brimstone ^'- c logy and fire tiom the Loud out of heaven;

25 And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and ' that which grew upon the ground.

26 ^ But his wife looked back from behind

sible that a shower of nitrous particles might have been precipitated.l-oni the atmofjihere, here, as in many other places, called heaven, which by the action of fire, or the electric fluid, would be immediately ignited, and so consume the citie.^. And as we have already seen that the plains about Sodom and Gomorrah abounded with asphaltus or bitumen pits, see chap. xiv. 10. that what is ])articularly meant here in refer-; ence to the plain, is the setting lire to this vast store of in- I flammable matter by the agency of lightning, or the electric fluid; and this, in the most natural and literal manner, accounts for the whole plain being burnt up; as that plain abounded with this bituminous substance: and thus we find three agents employed in the total ruin of these cities, and all the circumjacent ])lain: 1. Innumerable »ii<rot/s/ja(7«7f.s precipitated (rum the atmosphere. 2. The vast (juantity of asphaltus or bitumen which abounded in that country: and, 3. Liglilning, or the electric spark which ignited the nitre and bitumen, and thus consumed both the cities and the plain or champaign country in which they were situated.

Verse 25. And he overthrew those cities and all the plain] This forms what is called the lake Asphaltites, Dead Sea, or Sail Sea; which, according to the most authentic accounts, is about 70 miles in length, and 18 in breadth.

The most strange and incredible tales are told by many of the ancients, and by many of the moderns, concerning the place where these cities stood. Common fame says, that the waters of this sea are so thick, that a stone will not sink in them; so tough and clammy, that the most boisterous wind cannot ruffle them; so deadly, that no fish can live in them; and that if a bird happen to fly over the lake, it is killed by the poi.sonous elFluvia which proceeds from the waters; that scarcely any verdure can grow near the place, and that in the vicinity where there are any trees, they bear a most beautiful fruit, but when you come to open it, you find nothing but ashes! and that the place was burning long after the apostles' times. These, and all similar tales may be safely pronounced great exaggerations of facts, or fictions of ignorant, stupid, and 1 superstitious menk.s, or impositions of unprincipled travellers, I who knowing that the common people are delightcel with the I marvellous, have slulled their narratives with such accounts, merely to procure a better sale for their works.

The trudi IS, the waters are exceedingly salt, far beyond the usual saltness of the sea; and hence it is called the Salt Sea, In consequence of this circumstance, bodies will float in it, that would sink in common.'.alt water; and probably it is on this account, lUal few fish can live in it But the monks of

A.M. 2U)7. him^ and she became ^a pillar of ^12:^ salt. 27 ^ And Abraham gat up "early in the morn-

28 And he looked toward Sodom and Go-

St. Saba, affirmed to Dr. Sliaw, thai theij hud seen fish cuught in it; and as to the report.s of any noxious quality in the air, or- in the c\aporations from its surface, the simple fact is, lumps of bitumen olten ri^e from the bottom to its surface, and exhale a fostid odour which docs not appear to have any thing poisonous in it. Dr. Pococke swam in it for nearly a quarter of an hour, and felt no kind of inconvenience; the water he says is voy clear, and havinp; brought away a bottle of it, he " had it' «?7u(ys«/, and found it to contain no sub-.stances besides suit and a little alum." As there are frequent eruptions of a bituminous matter from the bottom of this lake, which seem to argue a subterraneous fire, hence the accounts that this ]>laee was burning even after the days of the apostles. And this phenomenon still continues, for " masses of bitumen," says Dr. Shaw, " in large henaispher^s, are raised at certain times from the bottom, which, as soort as they touch the surface, and are thereby acted upon by the external air, burst at once with great smoke and iwtse, like the piilvisfulminans of the chemists, and disperse ihemselvts in a thousand pieces. But lliis only happens near the shore; for, in greater dq)ths, the eruptions are supposed to discover themselves in such tolumns of smokt, as are now- and then observed to arise from the iai:e. And perhaps, to such eruptions as these, we may attribute that variety of pits and holloivs, not unlike the traces of many of our ancient lime-krlns, wliich are found in the neighbourhood of this lake. The bitumen is, in -all probal)ility, accompanied from tlic Ijottom with sulphur, as both of them are found promiscuously upon tiic sliore; and the latter is precisely the same with common-native sulphur; the other is friable, yielding upon friction, or by being put into the fire, a foetid smell."

Verse 26. She became a pillar of salt.] Tlie vast variety of opinions both ancient and modern on the crime of Lot's wife, lltT change, and the manner in which that cljange was effected, are in many cases as unsatisfactory as they are ridiculous. On this point the sacred scriptorc says little. God had cominanded l.ot and his family not to look behind them; the wife of Lot disobeyed this command; she looked buck from behind him, Lot, her I, a -band, mid she became a pillar of salt. This is all the information the inspired historian has thought proper to give us on this subject: it is true, the account is short, but commentators and critics hare made it long enough by their laborious glosses. The opinions- w hich are the most probable arc the following: 1: " Lot's wife, by the miraculous power of God, was changed into a mass of- rock salt, probaWy retaining the human figure." 2. " Tarrying too long in the plain, »hc was struck with lightning and enveloped in the bituminous and sulphuric matter which abounded in that country, and Tthich, not being exposed afterwards to the action of the fire.

re-isted the air and the wet, and was thus rendered perma-^ ncnt." 3. ".She was struck dead and consumed in the burning up of the plain, and this judgement on her di.sobedienca being recorded, is an imperishable memorial of the fact itself, and an everlasting warning to sinners in general, and to backsliders or apostates in particular." On these opinions it may be only necessary to state, that- the two first understand the text literally; and that the last considers \t metaphorically. That God might in a moment convert this disobedient woman into a pillar or mass of salt, or any other substance, there can - be no doubt. Or that by continuing in the plain, till th6 brimstone and fire descended from heaven, she might be struck dead iiilh lightning, and indurated or petrified on the spot, is as possible. And that the account of her becoming a pHhir of salt, may be desig-ned to be understood metaphori' cally, is also highly pro'oable. It is certain, that salt is frequently used in the scriptures as an emblem of incorrupt ion, durability, &c. Hence a covenant of salt. Num. xviii. 19. is a perpetual covenant, one that is ever to be in full force, and never broken; on this ground, a pillar o/jw/Mnay signify no more in this case, than an everlasting monument against criminal curiosity, unbelief, and disobedience.

Could we depend upon the various accounts given by different persons who jiretend to have seen the wife of Lot; standing in her complete human form, with all her distinctive marks ubout her, the difficulty would be at an end. But we cannot depend on the.se accounts; they are discordant, improbable, ridiculous, and often grossly absurd; some profess - to have seen her as a heap of salt, others as a rock of salt,. others as a complete human being, as to shape, proportion of parts, &:c. &c. but only petrified. This human form, according to others, has still resident in it, a continual miraculous energy; break oft' a finger, a toe, an arm, &c. it is immediately reproduced; so that though multitudes of curioua per.sons have gone to see this woman, and every one has brought away a part of her, jxt still she is found by the next comer, a complete hirman form! To crown this absurd description, the author of the poem De Sodomu, usually at— tributed to Tertullian, and annexed to his works, represents her as yet instinct -ivith a portion of animal life-, ■which is un-^ eipdvocally. designated by certain signs which eveiy month pro. dvces. 1 shall transcribe the whole passage and refer to my. author; and as I have given above the sense of the whole, my readers must excuse me from giving a more literal translatioiv-

ct simul illic

Jnfragilan mutata salem, stetitipsa sepulchrum, Jpsaque imago sibi, formam sine corpore servans. Ijurat udhuc etenini nuda statione.sub tethra, Kec phiviis dilapsa situ, nee diruta vcntis. Qumttiam, si quis mutilaverit advena formanij Frotinus ex sese suggestu vulnerti complet.

the country went up as the smoke of

The sentiment in the last lines is supported by Irenaeus, "who assures us, tliat though still remaining' as a pillar of sail, the statue in form, and other natural accidents, exhibits decisive proofs of its original — J<um non euro corruplibilis, sed slatiui sails semper mancns, if per naturalia, ea qna: sunt consucludinis lioniinis osteiidens, Lib. iv. c. 51. To complete tliis absurdity, this father makes her an emblem of the true Church; ^^hldl, though she suffers much, and often loses ■whole members, yet preserves the pillar of salt, that is, t!x foundation of the true faith, ^c. See Cahnet.

Josephus says, that this pillar was standing in his time, and that himself had seen it — ei; rnXnv aXtjy //.^TiSaXiv. tro^- riKX J' avrnv en yap asci vuv ^la/xsvu. Ant. lib. I. c. xi. 3, 4.

St, Clement, in his 1st J''p. to the Gorinthians, ch. ii. follows Josephus, and asserts, iliat Lot's wife was remaining, even in that time, as a pillar of salt.

Authors of respectability and credit, who have since travelled into the Holy Land, and made it their business to enquire into this siibject in the most particular and careful nnanntr, Inve not been able to meet with any remains of thi'i pillar; and all accounts begin now to be confounded in the pretty general concession i)oth of Jews and Gentiles, that either the statue does not now reniain, or that some of the iieaps of salt, or blocks of salt rock, which are to be met with in the vicinity of the Dead Sea, may be the remains of Lot's wife! All speculations on this subject arc perfectly idle; and if the general prejuilice m favour of the continued existence of this monument of ( Jod's ju-tice had not been very strong;, I should not havi' decincd myself just ificd in eiiterinsr so much at length mid thesu'iject Those who prof -3 lo have seen it, have, in general, suITk iently invalidated tlicirown te-timon»' by the monstrous absiirdit)es with whiihlhi'\ have encumbered their relations. Had Lot's'vvi'ie!.<en ciiaiigcd in the way that many have supposed, and had she been stdl preserved sr>'Mtwhere in ih-^ neii^hljourhood ol the Dead Sea, sii-cly we iniglv expect some account of It, in after parts of the Scripture lii-tnry But it h never more nit nlioncd in the Bible; and occurs nowhere in the New Testament, but in the simple reference o' our Lord to the judgment itself, as a warning to th -xliBobedient and the backsliding, Luke xvii. 32. Remember -Xwt,'$ u>ife.'

30 ^ And Lot went up out of Zoar, and ' dwelt in the moinitain, _ -c^-tsp^. and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daugliters.

31 % And the firstborn said unto the younger,- Our father is old, and there is not a man in th6 earth '' to come in unto us after the manner of all the earth:

Verse 27. Abraham gat tip early in the morning] Anxiousto know what was the tfliet of the prayers, which he had otFered to God the preceding day, what ip.ust have been his astonishment, when he (bund that all these cities, with the plain which resembled the garden of the Lord, ch. xiii. 10. burnt up> and the smoke ascending like the smoke of u furnace, and was thereby assured that even God himself could not discover ten righteous persons in four whole cities!

Verse 29. God remembered Abraham] Though he did not descend lower than <a; righteous persons, (see ch xviii. 32.) yet the Lord had aspect to the spirit of his petitions, and spared all those which could be called righteous; and, for Abraham's sake, oilered salvation t© all the family of Lot; though neither his sons-in-law elect, nor his own wife, ultimately profited by it. The former ridiculed the warning; and the latter, though led out by the hands of the angel, yet, by breaking the command of God, perished with the other gainsayei's.

Verse 30. Lot ■u-ait vp out of Zoar] From seeing the universal desolation that had fallen upon the land, and that the fire was still continuing its depredations, he feared to dwell in Zoar, lest that also should be consumed; and then went to those very mountains, to which God had ordered him at first, to make his escape. Foolish man is ever preferring his owp. wisdom to that of his Maker. It was wrong at first not lo betake himself lo the mountain: it was wrong, in the next place, to go to it, when God had given him the assurance that Soar should be spared for his sake. Both these cases argue a strange want of faith, not only in the truth but also in the providence of God. Had he still dwelt at Zoar, the shameful transaction afterwards recorded, had, in all probability, not taken place.

Verse 31. Our fitthcr is old] And consequently not likely fo re-marry — and therC is not a man in the earth. None left, according to their opinion, in all the land of Canaan, of their oxan family and kinditd; and they might thrnk it unlawful to match with others, such as the inhabitants of Zoar, whom th^y knew had been devoted to destruction as well as those of Sodom and Gomorrah, and were only saved at the earnest request of their father: and probably, while they lived among them, they found th"m ripe enough fur piini>liuicnt, and there- 'ore would have thought it both dangerous and crimii.il to have formed any matrimonial connexions with I hem,

Verse 32. Coyne, let us make our father drink ti'/nc] On their flight iiom Zoar, it is probable tlity had brought with them certain provisions to serve them for the time beiny, and the wine here mentioned among ihc rest.

After considerina: all that has been said to criminate both Lot and his daiij;hters in tins business, I cannot help thinking, that tiie transaction itself will bear a more favourable construction than that which has been oenerally put on it. — ■ 1. It does not appear that it was through any ba^e or sensual desire, that the daughters of Lot wished lo deceive their father. 'Z. They might have thought, that it would have been criminal to have married into any other family; and they knew that their husliands elect, who were probably of the same kindred, had perished i\i the overthrow of Sodom. 3. They might have supposed, that there was no oilier way left to preserve the family, and consequently, that righteousness, for which it had been remarkable, but the way which they now look. 4. They appear to have supposed, that their father would not come into the measure, because he would have considered it as profane; yet, judging the measure to be expedient and necessary, they endeavour to sunctify tlie improper mcuns used, by the goodness of tlie end at which they aimed: a doctrine wliicli, though re-oiled to by many, should be reprobated by all. Acting en this bad principle, they caused their father to drink wine. See on ver. 3.S.

Verse 33. And he perceived not when she hit/ down,, nor when, Ifc] That is, he did not perceive the time she canifi to his bed, nor tlie time she quit'ed it; consequently did not know who it was that had lain with him. In this trans-.iction Lot appears to nie to be in n!;my respects exciisabh.'. 1. He had no accurate knowledge of wlut took place either on the f.rst or second night; therefore he cannot be supposed to have been drawn away by his own lust, and enticed. That he must have been sensible that some person bad been in his bed, it would be ridiculous to deny; but he might have judged it to have been some of his female domestics, which it is reasonable to suppose he might have brought fioin Zoar. ■S. It is very likely that he wa.s deceived in the wine, as well a« in the consequences: cither he knew not the strength of wine, or wine of a superior power had been given to him on

A.M.cic5ior 32 Come, let us make our father ^•^•"''"^^- drink wine, and \vc will lie with him, that we " may preserve seed of oiu* fatlicr.

33 " And they made their father drink wine that night: and the firstborn went in, and lay with her father: and he perceived not when she lay down, nor when she arose.

34 And it came to pass on the morrow, that the firstb/Orn said unto the younger. Behold, I lay yesternight with my father: let us make him drink v/inc this night also; and go thou in, and lie with him, that we may preserve seed of our father.

35 And they made their father drink wine

that night also: and the younger AMcir.aiw' arose, and lay with him; and "he ^f|^^- perceived not when she lay down, nor when she arose.

36 Thus were both the daughters of Lot with child by their father.

37 And the firstborn bare a son, A.M.dr.siea. and called his name Moab: ^ the ^^■"'■^''^^- same is the father of the Moabites unto this

38 And the younger, she also bare a son, and called his name Ben-ammi: '' the same is the father of the children of Ammon unto this

this occasion. As he had in general followed the simplepastoral life, it is not to be wondered at, if he did not know the intoxicating power of wine; and being an old man, and unused to it, a small portion would be suffieient to overcome him; sound sleep would soon, at his time of life, be the eflLxt of taking the liquor lo which he was unaccustomed, and cause him to forget the efl<:cts of his intoxication. Except in this case, his ynoral conduct stands unblemished in the.sacred writings: and as the whole transaction, especially as it relates to him, is capable of an interpretation not wholly injurious to his piety, both reason and religion conjoin to recommend that explanation. As to his daughters, let their ignorance of the real state of the case plead for them, as far as that can go: and let it he remembered, that their sin Avas of that ver_v peculiar nature, as never to be capable of becoming a precedent. For it isscaicelypossible, that any shall ever be able to plead similar circumstances in vindication of a siinilar line of conduct.

Verse 37. Culled hts name Moab] This name is generally interpreted of the father; or, according to Calmet, 3N10 Moah, the waters of tlie father.

\^erse 38. Ben-ammi] 'CI? p Den-dmini, the son of my people. Eoth these names seem to justify the view taken of this subject above, viz. that it was merely to prtserve the family that tlic daughters of Lot made use of llie above expedient; and In nee we d > not find that they ever attempted to repeat it; which, had it been done for any other purpose, they certainly woidd not have failed to do. On this subject Origen, in his Fifth Iloniiiy on Gene.«is, has these remarkable words: Vhi hie libidinis culpa, nbi iiicesti ciiminis arj^iutiir? Huomodo dabitnr in VlllO QUI.)!) NON VrtR-VrUR IN rAC'I'O.' Vercor proloijui oiiod sentio, vereor, im/uain,?ie cJistior fiicrit harnm inccslus, (jiiain pudicitia ntnliarum — " Where, in all this transaction, can the crime of lu.^t or of incest be proved.' How can this proved to be a vice, where the fact «as never repeated? I am afraid to speak my whole mind on the subject, lest the incest of these should appear more laudable, than the chastity of multitudes." There is a distinction made here by Origen \\hich is worthy of notice: a single bad act, though a sin, does not necessarily argue a vicious heart; as in order to be vicious, a man must be hiibitwiled to sinful acts.

The generation which proceeded from this incestuous connexion, wlidteviT may be said in liclialf of the traiis;iction, (its pecuhar rirciinistunces being considncd) was certainly a bad one. The DIoubi'es jf:on fell from the faitii of (jud, and became idolaters, the people of CliemoJt, and of Baal-pcnr, Num. xxi. 29. xxv. 1 — 3, and were enemies to tlie ciiildrcn of Abraliam. See Num. x\ii..)ud<r. iii. 14, &c. And the Ammonites, who dwelt near to tlie Moabites, united with them in idolatiy, and were also enemies to Israel. See Juds;-. xi. 4, 24. Deut. xxiii. 3, 4. As both these people made al'lerwards a considerable figure in. tiie Sacred I-lisloi y, the impartial, inspired writer, tai-:es care to introduce, at tliis early period, an account of their origin. Sec what has been said on the case of Ntjah's drunkenness. Gen. ix. 20, &c.

This is an awful history; and the cireumstanees detailed in it, are as distressing^ to piety as to hiiiiianity. It inaj', however, be profitable to review the parlirulars.

1. I' rum the coinmencement of tbecha])ter, we find that the example and ])recepts of Abraham, had not been lost on his nephew Lot. Me also, like his uncle, watches for opportunities to call in the weary traveller. This, Abraham had taught his houseliold; and we see the effect of this blessed teachiivj. Lot w:is both liospitablc and pious, though living in tiie niid*t of a crooked and perverse race. It must he granted, that from several circumstances in his history, he appears to have been a lueuL- man; but his weakness -svas such, as was not inconsistent with general uprightness and sincerity. He and liis family, were not forgetful to entertain strangers; and they alone were free from the pollutions of this accursed jieople. How powerful are the effects of a reiigiou* education, enforced by pious example! It is one of God's especial means of grace. Let a man only do justice to his family, by bringing them up in the fear of God, and he iiill trown it with his blessing. How many excu.se the profligacy of their family, which is often entirely owing to their own neglect, by saying — " Oh, we cannot give them I grace? No, you cannot; but you can aflbrd them the Means of grace. This is your work; that is the Lord's. If throiigh your neglect of precept and example, they perish, what an awful account imist you give to tlie Judge of quick and dead! — It was the seniiiatnt oi' a great man, that should the worst of times arrive, and magistracy and ministry both to fail, yet, if parents would but be "faithful to their trust, pure religion woidd be handed down to posterity, both in its form arid in its power.

'2.. \\e have already licanf of the wickedness of Ihe inhabitants of the cities of the plain — the cup of their iniquity was full — their sin was of no eoiuinon magnitude, and wiiat a terrible judgment fe'l upon them! Brimstone and fire are rained down from heaven upon these traders in iniquity: and what a correspondence bt-twecn the crime and the punishment.' They burned in lust towards each other; and God burned then up with fire juid brimstone. Their sin was!«!«.;/!;)■«/; and God punished it by supemuturul means. Divine Justice not only observes a proportion between the crime and the degree of punishment, but also between the species of crime, and the land of puni>hinent inflicted.

3. Disobedience to the coinmnnd of God must ever meet with severe reprehension, especially in those who have already partaken of his grace, because these know his salvation, and are justly supposed to possess, by his grace, the [lower of resisting all solieilalions to sin. The servant who knew his Lord's will, and did it not, was to be beaten with many stripes. See Luke xii. 41. — Lot's wife stands as an everlasting monument of admonition and caution to all l/acksliderj. She ran well— she permitted Satan to hinder, and she died in her provocation! While we lament her fate, we should j)rofil by her example. To begin in the good way is well; to continue in the path is better; and to persevere unto the end, best of all. The exhortation of our blessed Lord on this subject should awake our caution, and stronjly excite our diligence — Remember Lot's uife.' — On the conduct of Lot and his daughters, see the notes on ver. 31, &c.

! Abraham leaves Mature, and after having sojourned at Kadesh and Shitr, sctlks in Ccrar, 1. Abimelech takes I Sarah, Abraham having acknorcfedged her only as his sister, 2. Abimelech is zoai/ied bi/ God in a dream to 1 restore iiarah, 3. He asserts his inuuccnce, 4, 5. He is farther warned, 6, 7. Exposttdates tcith Abraham, I 8 — 10. ylbruham vindicates his conduct, 11 — 13. Abimelech restores Surah, makes Abraham a present of I sheep, oxen, and male and female slaves, 14. Offers him a residence in any part of the land, 15; and reproves

Sarah, 16..-Jt ihe itttercession of Abraham, the curse of barrenness is removed from Abimelech and his houst-

NOTES ON CHAP. XX. Verse 1. And Abraham journeyed] It is very likely that ibis holy man was so deeply afl'ected with the melancholy try, and dwelled between * Kadesh A.M.cir.sior. and Shur, and ' sojourned in Gerar. B_£f^^- prospect of the ruined cities, and not knowing what was become of his nephew Lot and his family, that he could no longer bear to dwell within sight of the place. Having,

3 But 'God came to Abimelech " in a dream by niglit, and said to him, ' Behold, thou art but a dead man, for the woman which thou hast

4 But Abimelech had not come near her: and he said. Lord, ^ wilt thou slay also a righteous nation?

5 Said he not unto me. She is my sister, and she, even she herself said. He is my brother: "in the 'integrity of my heart, and

innocency of my hands, have I done this.

6 And God said unto him in a dream. Yea, I know that thou didst this in the integrity of thy heart; for " I also withheld thee from sinning ' against me: iherefore suffered I thee not to touch her.

7 Now therefore restore the man his wife; " for he is a prophet, and he shall pray tor thee, and thOu shalt live: and if thou restore her not, " know thou, that thou shalt surely die, ' thou, ° and all that are thine.

8 Therefore Abimelech rose early in the

therefore struck his tents, and sqvoiirned for a short time at Kudcih and Shur, he fixed his habitation in Gerar, which was a city of Arabia Petrxa, undir a king of the Philistines, called Abimelech, my father king, who appears to ha\'e been not only the father of his people, but also a righteous man.

Verse 2. She is my sister"] See the parallel account, ch. xii. and the notes there. Sarah was now about ninety years of age, and probably pregnant with Isaac. Her beauty, therefore, must have htcn considerably impaired since the time she was taken in a similar manner by Pharaoh, king of Egypt: but she was probably now chosen by Abimelech, more on the account of fortning an alliance with Abraham, who was very rich, than on account of any personal accomplii^hmcnts. A petty king, such as Abimelech, would naturally be glad to form an alliance with such a powerful.chief as Abraham was: we cannot but recollect his late defeat oFthe four confederate Canaanitish kings. See on ch. xiv. 14, &c. 'Ihis rircuui.>itance was sufficient to establish his credit, and cause his friendship to be courted; and what more efi'cctual means could Abimelech use in reference to ti)is, than the taking Sarah to be his concubine, or second wife, which in those times had no kind of disgrace attached to it?

Verse 3. But Cod came to Abimelech'] Thus we find that persons, who were not of the family of Abraham, had the knowledge of the true God. Indeed, all the Gerarites are termed pnS '1J goi Isndik, a righteous nation, ver. 4.

Verse 5. In the integrity of my heart, ^fc] Mad Abimelech any other than honourable views in taking Sai-ah, he could not have justified himself thus to his Maker; and that these views were of the most honourable kind, God himself, to whom the appeal was made, assert.*, in the most direct planner — Yea, I know thai thou didst this in the integrity t^' thy heart.

Verse 7. lie is a prophet, and he shall pray for thee] The word prophet, which we have from the Greek wpopwrtj?, and..which is compounded of Trfp before, and ^r.i^i I spcuk; means in its general acceptation, one who speaks of things before they happen: i. e. one wiio/o/r/c/Zi future events. But that this was not the original nation of the word, its use in this place sufficiently proves. Abraham, certainly was not a prophet in the present gcner.il acceptation of the term; and for the Hebrew N»33 nabi, we must seek some other meaning. I have, in a discourse entitled, " The Chri.stian Prophet and hisi Work," proved, that the proper ideal meaning of the original word, is, to pray, intreat, make supplication,!(c. and this meaning of it, I have justified at large, both from it^ application in this place, and Irom its pointed use in the case of Saul, mentioned 1 Sam. x. and fiom the case of the priests of Baal, I Kings xviii. where prophesying, most undoubtedly means, vuiking prayer and supplication. As tliose who were in li.ibits of inlimacj' with God by prayer and faith, were found the most proper persons to communicate his mind to man, botli with respect to the present and the future, hence N'3J nabi, the intercessor, became in process of time, the public Mofriic/or or preacher; and also the predictor of future events; because, to such faithful praying men, God revealed the.secret of his will. Hence St. Paul, 1 Cor. xiv. 3. seems to restrain the word wholly to the interpreting the mind of God to the people, and their instruction in divine things, for says he, he that prophesicth speaketh unto men to edification, andexhortittion, and comfort. See the Discourse on this text referred to above. The title was also given to men eminent for eloquence and for literary abilities: hence, Aaron, because he was the spokesman of Moses to the Egyptian king, was termed X'3J Hflfc/,))rophet; Exod. iv. 16. and vii. 1. And Epimenides a heathen poet, is expressly stiled 7r^o^uT>i( a prophet, by St. Paul Tit. i. 12. just as poets in general were termed vales among the Romans, which properly signifies the persons who professed to interpret the u-ill nf the gods to their ■votaries, afur prayers and sucrilices duly performed. Tn Arabic the word UJ naha has nearly the same meaning as ia i

Hebrew; tjut in the first conjugation, it has a meaning which may cast light upon the subject in general. It signifies to itinerate, move from one place or country to another, compelleOi

morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.

9 % Then Abimelech called Abraham, and said unto him. What hast thou done unto us? and what have I ofiended thee, ' that thou hast brought on mc and on my kingdom a great sin? thou hast done deeds unto me " that ought not to be done.

10 And Abimelech said unto Abraham, \Vliat sawest thou, that thou hast done this thing?

11 And Abraham said. Because I thought, Surely ' the fear of God is not in this place; and " they will slay me for my wife's sake.

12 And yet indeed "she is my sister: she is the daughter of my father, but not the daugh-

thereto either by persecution, or the command of God; exivic dt u'ld retrione in aliaiii. — tj miisi'ans de loco in locum. GO- cf his sudden rcutoval from Mecca to Mediiui, when pretending to a divine commission, his tcivnsmen soiifflil to take aivtiy his life. e Mecca, exiais Mtdinam, wide Muliuinmed suis aUI ^a Nabi Allah dictusfuit. GOLiUS. If this meaning belonged originally to the Hebrew word; it will apply with great force to the case of Abraham, who>e migratory itinerant kind of life, generally under the inniiediate direction of God, might have given hmi the title nabi. Houevtr this may be, the ttrm was a title of the highest resjiectability and honour, both among the Hebrews and Arabs, and continues so to this day. And from the IJehreivs, the word, in all the importance and dignity of its meaning, wa.« introduced among the heathens in the TrpotpyiT-n; and rates of the Greeks and Komans. See on the word seer. Gen. xv. 1.

Verse 8. Abimelech rose early, iScc] God came to Abimelech in a dream by night, and we find as the day broke, he arose, assembled his servants, what we would call, his coiiriiers, and communicated to them what he had received from God. They were all struck with astonishment, and discerned the hand of God in this business. Abraiiani is tlien called, and in a most respectful and ])ious maimer, the king expostulates with him, (or brmging hiui and his people under the divine di^plcasure, by witliholdmg from him the information that Sarah was his wife; when, by taking her, he sought only an honourable alliance with his ianiily.

Verse 1 1. And.Abraham said] The best excuse be could make for his conduct, which in this instance, is far from defensible.

Verse 12. She is 7ni/ sister] I have not told a lie; I have suppressed only a part of the truth. In this place it may be proper to ask, ff'hut is a lie? It is any action done, or word spoken, whether true or false in itself; which the doer, or

ter of my mother; and she became my wife.

1 3 And it came to pass, when ^ God caused me to wander irom my father's house, that I said unto her. This is thy kindness which tliou shalt shew unto mc; at every place whither we shall conic, ^ say of me. He is my brother.

14 % And Abimelech ■■ took sheep, and oxen, and men-servants, and women-servants, and gave Ihem unto Abraham, and restored him Sarah his wife.

15 And Abimelech said. Behold, ' my land is before thee; dwell '' where it pleaseth thee.

1 16 And unto Sarah he said. Behold, I have I given ' thy brother a thousand pieces of silver:

speaker, wishes the observer or hearer, to take in a contrary sense to that which he knows to be true. It is in a word, any action done or speech delivered with the intention to deceive; though both may be absolutely true and right in themselves; see the note on chap. xii. 13.

The daughter of m\) father, but not — of my molhc}-] Eht Bittrick in his annals, among other ancient traditions, has preserved the following: " Terah first married Yona, by whom he had Abraham; afterwards he married Tehevita, by whom he had Sarah." Thus she was the sister of Abraham, being the daughter of the same father, by a different mother.

Verse 1.3. When God caused me to v.<under] Here the word D'H^N Elohim is used with a plural verb (>I>nn hiiheu, caused me to wander) which is not very usual in the Hebrew language, as this plural noun, is generally joined with r;rbs in the singular number. Because there is a departure from the general mode in this instance, some have contended that the word Elohim signifies princes, in this place, and suppose it to refer to those in Chaldea, who expelled Abraham, because he would not worship the fire: but the best critics, and with them the Jews, allow that Elohim here, signifies the true God. Abraham probably refers to his first call.

Verse lb. And unto Sarah he said] But, ivhat did he say? Here there is scarcely any agreement among interpreters:; the Hebrew is exceedingly obscure, and every interpreter takes it in his own sense.

A thousand i^icccs of silzer] ShekflS are very probably I meant here, and so the Targum understands it. The! Septuagint has X'^'"^ JiJ^aX/«a, a thousand didrachma, no doubt meaning shekels; fur in chap, xxiii. 15, 16. this translation uses fiJ^axM* for 'he Hebrew SpC' shekel. -As slmkul, signifies literally to weigh, and the shekel was a coin of such a weight, Mr. Ainswortli and other.*, think this to be the origin of our word scale, the insti'ument to weigh with.

' bcliold, he is to thee " a covering of the eyes, unto all that are with thee,

anil with all other: Uhus she was reproA'^cd. 1 7 ^i So Abraham "^ prayed unto God: and

God healed Abimelech, and his wife, and his

XXX. 13. And according to the.Tews, i.he gerah weiglied sixteen ijrains of barley. R. Maymoii observes, that after the captivity, the shekel was encreased to three hundred and eighty-four grains, or barley corns. On the subject of ancient Meights and measures, very little that is satisfactory is known.

Lchold, he is to thee a cohering of the ej'Ci] It, the one thousand shekels, not He (Abraham) is to thee a corering, to procure thee a veil to conceal thy beauty {unto all that are with thee, andieith alt other) from all thy own kindred and ac(juaintaiwe, and from all strangers, that none, seeing thou art another man's wife, may covet tkee on account of thy comeliness.

And thus she vjas reproved.] The original is ntiaoi ve-nocachath, but the word is jrobabjy the second person preterite, used for the imperative mood, from the root m nacach, to make straight, direct, right — or to speak rightly, correctly; and may in connection with the rest of the text be thus paraphrased. Beliold I have given thy BROTHER (Abraham, gently alluding to the equivocation, ver. 2, 5.) a thousand shekels of silver; behold, IT is (that is, the silver is, or may be or let it be) to thee a covering of the eyes (to procure a veil, see before) with regard to all those who are ivith thee, and to all (or, and in all) speak thou the truth. Correctly translated by the Scptuagmt, xai vravra aXri6£u70v, and in all things speak the truth. Not only tell a part of the truth, but tell the ivhole — say not ITierely, he is wy brother; but say also, he is my husband too. Thus in ALL things, speak the truth. 1 believe the above to be the sense of this difficult passage; and shall not puzzle my reademvith criticisms. See Kennicott.

Verse 17. So Abraham prayed] This was the prime oflice •f the K'33 n<ibi; see ver. 1.

Verse 18. For the Lord had fast closed up all the ivombs] Probably by means of some disease, with which he had smitten them; hence it is said, they were healed, at Abra- Ivam's intercession; and this seems necessarily to imply, that tliey had been afflicted by some disease that rendered it im-

1 8 For the Lord ^ had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.

possible for them to have children, (ill it was removed. And possibly this disease, as Dr. Dodd conjectures, had afflicted Abimelech, and by this he was witiiheld, ver. 6. from defiUny Abraham's bed.

1. On the prevarication of Abraham and Sarah, see the notes and concluding observations on chap. xii. and while we pity this weakness, let us take it as a luarning.

2. The cause why the Patriarcli did not acknowledge Saralj as his wife; was a fear lest he should lose his life on her account, for he said surely the fear, i. e. the true worship of the true God, is not in this place. Such is the natural bigotry and narrowness of the human heart, that we can scarcely allow that any besides ourselves possess the true religion. To indulge a disposition of this kind, is h ghly blameable. The true religion is tieidier confined to nnespoi nor to onepeople: itis spread in various forms over the wIidIc earth. He who fills imrnensit}'^, has left a record of himself in every nation, and amonu, every people under heaven. Beware of the spirit of intolerance! for bigotry produces uncharitableness, and uncharitableness harsh judging, and in such a spirit, a man may think he does God service, when he tortures, or makes a burnt-offering of the person, whom his narrow mind and hard heart have dishonoured with the name of heretic. Such a spirit is not coii- fiiu:d to any one coiiwutnity, though it has predominated in some more than in others. But these things are highly displeasing in the sight of God. HE, as the father of the spirits of all flesh, loves every branch of his vastly extended family; and as far as we love one another, no matter of what sect or party, so far we resemble IIIM. Had Abraham possessed more charity for man, and confidence in God, at this time, he had not fallen into that snare from which he barely escaped. A hasty judgment is generally both erroneous and harsh, and those who are the most apt to form it, are generally the most difficult to be convinced of the truth.

Isaac is born according to the promise, 1 — 3, and is circumcised zchen eight days old, 4. Ahraham''s age; and Sarah's exultation at the birth of their son, 5 — 7. Isaac is tceuned, 8. Ishmael mocking on the occasion, Sarah requires that both he and his mother Ilagar shall be dismissed, 9, 10. Abraham distressed on the account, is ordered btj the Lord to comply, 11, 12. The promise renetced to Ishmael, 13. Abraham dismisses Ilagar and her son, who go to the wilderness of Beer-sheba, 14. They are greatly distressed fur Kant of zcater,

15, 16. yln aii^el of God appears to, and relieves them, 17—19. Iskmael prospers and is married, GO, 21.

Jhiinelech, and P/iic/iol his chief captain, make a covenant Ziith Abraham, and surrender the well of Beer-sheba for seien erce lambs, 'li—3'2. Aliraham jdanls a grove and invokes the name of the Everlasting God, 33.

'"""• /\ he had said, and the Lord did unto Sarah ""as he had spoken.

2 For Sarah "conceived, and bare Abraham a son in liis old age; '^at the set time, of which God had spoken to him.

3 And Abraham called the name of his son tliat was born unto him, whom Sarah bare to him, ''Isaac.

4 And Abraham '^ circumcised his son Isaac being eight days old, °as God had commanded

5 And "Abraham was an luindrcd years old, when his son Isaac ^^as born unto him.

6 ^ And Sarah said, ' God hath made me to laugh, so that all tliat hear ""will laugh with me.

7 And she said. Who would have said luito Abraham, that Sarah should have given ciiildren suck? 'lor I have borne him a son in his old age.

8 And the child grew, and was weaned: and Abraham made a great feast, the same day that Isaac was weaned.

9 % And Sarah saw the son of Hagar, "the Egyptian, "which she had borne unto Abraham,

10 Wherefore she said unto Abraham, ''Cast out this bond-woman and her son: for the son of this bond-woman shall not be lieir with my son, ere7i with Isaac.

1 1 And the thing was very grievous in Abra- " because of his son.

Verse I. Tkc Lord visited Sarah] That is, God fulfilled his promise to Sarah by giving lier, at the advanced age of ninety, power to conceive and bring forth a son.

Verse 3. huac.l.See the reason and interpretation of this name, in the note on chap. xvii. 17.

A erse (j. (lod hath made mc to luiigh] Sarah alludes here to tlie circumstance mentioned, chap, xviii. 12. and as she seems to use the word to laif^h, in this place not in the sense of being incredulous, but to express such pleasure or tuippiness as almost suspends the reasoning faculty for a time, it ju.stifies tlie observation on the above named verse. See a similar case in Luke xxiv. 41. where the disciples were so overcome with the good news of our Lord's resurrection, tliat it is said, Ttuy hclicved not for jot/.

Verse cS. 'I'he child grew and zvas u-caned] Dxt cilb yophce peox •] pcajipgepcneb. Ang. Sar.Vl-.US. Noic t/ie chdd iiaxed and became weaned. We have the verb to wean from the Angiosaxon Xpenban awifndan, lo convert, transfer, turn from one tliin'j; to another, which is the exact import of the Hebrew h^i gamal jn the text. Hence penan iienan, to wetni, to turn a child from the breast to receive another kind of aliment. And hence probably, the word WE.VN, a young child, which is still in use in the northern ])arts of Great Britam and Ireland, and which i'rom its etymology, seems to signify a child talcen from the breast; surely not from the Scotcli wee-ane, a little one, much less from the German wenig, little, as Dr..Johnson and others would derive it. At what time children were weaned among the ancients, is a disputed point. St. Jerom says there were tvvo opinions on this subject. Some hold that children were always weaned at/fs years of age; otliers that they were not weaned till they were twelve. From the speech of the mother to her son, 2 Mac. vii. 27. it seems likely tliat among the Jews, they were weaned when three years old: O my son have pity upon mc that bare thee nine 7nonths in my womb, a7tdgavc thee SUCK TUREF. YEARS, ««rf nourished thee and brought thee up. And this is farther strengthened by 2 Chron. xxxi. 1(). where Hezckiah, in making provision for the Levites and Priests, includes thechildrenfrom three years old and upwards; which is a presumptive proof, that j)revious to this age, they were wholly dependant on the mother tor their nourishment. Samuel appears to have been brought to die.Sanctviary when he was just weaned, and then he was capable of ministering before the Lord, 1 Kings i. 22 — 28. and this certainly could not be before he was three years of age. The term among the Mohammedans is fixed iiy the Koran, chap. xxxi. 14. at /uo years of age.

' Verse 9. Mocking.] \Vhat was implied in this mocking is not known. St. Paul Galat. iv. '20. calls it pe/stcuting, but it is likely he meant no more than some species of ridicule u.scd by Ishinael on the occasion, and probably with respect to the age of Sarah at Isaac's birth, and her previous barrenness. Jonatlian ben Uzzicl, and the Jerusalem Targum represent Ishmael as performing some idolatrous rite on the occasion, and that this h.id given the offence to Sarah. Conjectures are as useless as they are endles,*. Whatever it was, it became the occasion of +lu' cxjiulsion of himself and mother. Several authors are of opinion, that the Egyptian bondage of four hundred yetirs, nientioned chap. xv. 13. commenced with this persecution of the righteous seed by the son of an Egyptian woman.

Hagar and Ishmael cast out: A.M.cir.2uo. 12 And God said unto Abraham, ^^'•"'■"'•^- Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for 'in Isaac, shall thy seed be called.

13 And also of the son of the bond-woman •will I make "a nation, because he is thy seed.

14 Antl Abraham, rose up early in tlie morning, and took bread, and a bottle of water, and gave // unto I lagar, (putting it on her shoulder,) and the child, and "sent her avyay: and she departed, and wandered in the wilderness of Beer-sheba.

15 ^ Alid the water was spent in the bottle, and she cast the child under one of the -shrubs.

16 And she went, and sat her down over against him a good way off, as it were a bow-shot: for she said, Let me not see the death of the child. And she sat over against hirn, and lift up her voice, and wept.

17 And "God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her. What aileth thee, Hagar? fear not; tor God hath heard the voice of the lad where he is.

18 Arise, lift up the lad, and hold him in thine hand; for ^I will make him a great nation.

19 And ""God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.