Part 40
The distinction between the sons of God and the sons of men, now appeared again, when men began to multiply. According to this distinction, we have in this chapter,
I. The dispersion of the sons of men at Babel, ver. 1-9. where we have (1.) Their
presumptuous design, to build a city and a tower, ver. 14. (2.) The righteous judgment of God upon them in disappointing the design, by confounding their language, and so scattering them, ver. 5-9. II. The pedigree of the sons of God down to Abraham, ver. 10-26. with a general account
of his family, and remove out of his native country, ver. 27-32.
1. And the whole earth was of one language - Now while they all understood one another, they would be the more capable of helping one another, and the less inclinable to separate.
2. And they found a plain in the land of Shinar - A spacious plain, able to contain them all. 3. Go to, let us make brick, let us build us a city - The country being a plain, yielded neither stone nor morter, yet that did not discourage them, but they made brick to serve instead of stone, and slime, or pitch, instead of morter. Some think they intended hereby to secure themselves against the waters of another flood, but if they had, they would have chosen to build upon a mountain rather than upon a plain. But two things it seems they aimed at in building.
1. To make them a name: they would do something to be talked of by posterity. But they could not gain this point; for we do not find in any history the name of so much as one of these Babel - builders. Philo Judeus saith they engraved every one his name upon a brick; yet neither did that serve their purpose. 2. They did it to prevent their dispersion; lest we be scattered abroad upon the face of the earth - It was done (saith Josephus) in disobedience to that command, chap. ix, 1, replenish the earth. God orders them to scatter. No, say they, we will live and die together. In order hereunto they engage themselves and one another in this vast undertaking. That they might unite in one glorious empire, they resolve to build this city and tower, to be the metropolis of their kingdom, and the center of their unity. 5. And the Lord came down to see the city - 'Tis an expression after the manner of men, he knew it as clearly as men know that which they come upon the place to view. And the tower which the children of men builded - Which speaks, (1.) Their weakness and frailty, it was a foolish thing for the children of men, worms of the earth, to defy heaven. (2.) Their sinfulness, they were the sons of Adam, so it is in the Hebrew; nay, of that Adam, that sinful disobedient Adam, whose children are by nature children of disobedience. (3.) Their distinction from the children of God, from whom those daring builders had separated themselves, and built this tower to support and perpetuate the separation.
6. And the Lord said, Behold the people is one, and they have all one language - And if they continue one, much of the earth will be left uninhabited, and these children of men, if thus incorporated, will swallow up the little remnant of God's children, therefore it is decreed they must
not be one. And now nothing will be restrained from them - And this is a reason why they must be crossed, in their design.
7. Go to, let us go down and there confound their language - This was not spoken to the angels, as if God needed either their advice or their assistance, but God speaks it to himself, or the Father to the Son and Holy Ghost. That they may not understand one another's speech - Nor could they well join hands when their tongues were divided: so that this was a proper means, both to take them off from their building, for if they could not understand one another, they could not help one another; and to dispose them to scatter, for when they could not understand one another, they could not enjoy one another. Accordingly three things were done,
1. Their language was confounded. God, who when he made man taught him to speak, now made those builders to forget their former language; and to speak a new one, which yet was the same to those of the same tribe or family, but not to others: those of one colony could converse together, but not with those of another. We all suffer hereby to this day: in all the inconveniences we sustain by the diversity of languages, and all the trouble we are at to learn the languages we have occasion for, we smart for the rebellion of our ancestors at Babel; nay, and those unhappy controversies, which are strifes of words, and arise from our misunderstanding of one another's languages, for ought I know, are owing to this confusion of tongues. The project of some to frame an universal character in order to an universal language, how desirable soever it may seem, yet I think is but a vain thing for it is to strive against a divine sentence, by which the languages of the nations will be divided while the world stands. We may here lament the loss of the universal use of the Hebrew tongue, which from henceforth was the vulgar language of the Hebrews only, and continued so till the captivity in Babylon, where, even among them, it was exchanged for the Syriac. As the confounding of tongues divided the children of men, and scattered them abroad, so the gift of tongues bestowed upon the Apostles, Acts ii, 4-11, contributed greatly to the gathering together of the children of God, which were scattered abroad, and the uniting of them in Christ, that with one mind and mouth they might glorify God, Rom. xv, 6. 1. The imagination of a late writer, that God did not confound their tongues, but their religious worship, is grounded on criticisms concerning the meaning of the Hebrew word, which are absolutely false. Beside, would God confound their religious worship? Surely, He is a God of order, and not of confusion. 2. Their building was stopped, they left off to build the city - This was the effect of the confusion of their tongue's; for it not only disabled them from helping one another, but probably struck a damp upon their spirits, since they saw the hand of the Lord gone out against them. 3. The builders were scattered abroad from thence upon the face of the whole earth - They departed in companies after their families and after their tongues, chap. x, 5, 20, 31, to the several countries and places allotted to them in the division that had been made, which they knew before, but would not go to take possession of, 'till now they were forced to it. Observe
1. The very thing which they feared came upon them; that dispersion which they thought to evade. 2. That it was God's work; the Lord scattered them; God's hand is to be acknowledged in all scattering providences; if the family be scattered, relations scattered, churches scattered, it is the Lord's doing. 3. That they left behind them a perpetual memorandum of their reproach in the name given to the place; it was called Babel, confusion. 4. The children of men were now finally scattered, and never will come all together again 'till the great day. when the Son of Man shall sit upon the throne of his glory, and all nations shall be gathered before him, Matt. xxv, 31, 32. 10. Observe here, 1. That nothing is left upon record concerning those of this line, but their names and ages; the Holy Ghost seeming to hasten thro' them to the story of Abraham. How little do we know of those that are gone before us in this world, even those that lived in the same places where we live! Or indeed of those who are our contemporaries, but in distant places. 2. That there was an observable gradual decrease in the years of their lives. Shem reached to 600 years, which yet fell short of the age of the patriarchs before the flood; the three next came short of 500, the three next did not reach to 300, and after them we read not of any that attained to 200 but Terah; and not many ages after this, Moses reckoned 70 or 80 to be the utmost men ordinarily arrive at. When the earth began to be replenished, mens lives began to shorten so that the decrease is to be imputed to the wise disposal of providence, rather than to any decay of nature. 3. That Eber, from whom the Hebrews were denominated, was the longest lived of any that were born after the flood; which perhaps was the reward of his strict adherence to the ways of God. 27. Here begins the story of Abram. We have here, 1. His country: Ur of the Chaldee's - An idolatrous country, where even the children of Eber themselves degenerated. 2. His relations, mentioned for his sake, and because of their interest in he following story. 1. His father was Terah, of whom it is said, Josh. xxiv, 2, that he served other gods on the other side the flood; so early did idolatry gain footing in the world. Enough it is said, ver. 26, that when Terah was seventy years old he begat Abram, Nabor and Haran, which seems to tell us that Abram was the eldest son of Terah, and born in the 70th year; yet by comparing ver. 32, which makes Terah to die in his 205th year, with Acts vii, 4, where it is said that Abram removed from Haran when his father was dead, and chap. xii, 4, where it is said that he was but 75 years old when he removed from Haran, it appears that he was born in the 130th year of Terah, and probably was his youngest son. We have,
2. Some account of his brethren (1.) Nahor, out of whole family both Isaac and Jacob had their wives. (2.) Haran, the father of Lot, of whom it is here said, ver. 28, that he died before his father Terah. 'Tis likewise said that he died in Ur of the Chaldees, before that happy remove of the family out of that idolatrous country. (3.) His wife was Sarai, who, tho' some think was the same with Iscah the daughter of Haran. Abram himself saith, she was the daughter of his father, but not the daughter of his mother, chap. xx, 12. She was ten years younger than Abram. 3. His departure out of Ur of the Chaldees, with his father Terah, and his nephew Lot, and the rest of his family, in obedience to the call of God. This chapter leaves them in Haran or Charran, a place about the mid-way between Ur and Canaan, where they dwelt 'till Terah's head was laid; probably because the old man was unable, through the infirmities of age, to proceed in his journey.
From henceforward Abram and his seed are almost the only subject of the sacred history. In this chapter we have,
I. God's call of Abram to the land of Canaan ver. 1, 2, 3. II. Abram's obedience to this call, ver. 4, 5. III. His welcome to the land of Canaan, ver. 6-9. IV. His occasional remove into Egypt, with an account of what happened to him there.
Abram's flight and fault, ver. 10-13. Sarai's danger and deliverance, ver. 14-20.
1. We have here the call by which Abram was removed out of the land of his nativity into the land of promise, which was designed both to try his faith and obedience, and also to set him apart for God. The circumstances of this call we may be somewhat helped to the knowledge of, from Stephen's speech, Acts vii, 2, where we are told, 1. That the God of glory appeared to him to give him this call, appeared in such displays of his glory as left Abram no room to doubt. God spake to him after in divers manners: but this first time, when the correspondence was to be settled, he appeared to him as the God of glory, and spake to him. 2. That this call was given him in Mesopotamia, before he dwelt in Charran, and in obedience to this call, he came out of the land of the Chaldeans, and dwelt in Charran or Haran about five years, and from thence, when his father was dead, by a fresh command, he removed him into the land of Canaan. Some think Haran was in Chaldea, and so was still a part of Abram's country; or he having staid there five years, began to call it his country, and to take root there, till God let him know this was not the place he was intended for. Get thee out of thy country - Now, (1.) By this precept he was tried whether he loved God better than he loved his native soil, and dearest friends, and whether he could willingly leave all to go along with God. His country was become idolatrous, his kindred and his father's house were a constant temptation to him, and he could not continue with them without danger of being infected by them; therefore get thee out, (Hebrew.) vade tibi, get thee gone with all speed, escape
for thy life, look not behind thee. (2.) By this precept he was tried whether he could trust God farther than he saw him, for he must leave his own country to go to a land that God would shew him; he doth not say, 'tis a land that I will give thee nor doth he tell him what land it was, or what kind of land; but he must follow God with an implicit faith, and take God's word for it in the general, though he had no particular securities given him, that he should be no loser by leaving his country to follow God.
2. Here is added an encouraging promise, nay a complication of promises, 1. I will make of thee a great nation - When God took him from his own people, he promised to make him the head of another people. This promise was. 1. A great relief to Abram's burden, for he had now no child. 2. A great trial to Abram's faith, for his wife had been long barren, so that if he believe, it must be against hope, and his faith must build purely upon that power which can out of stones raise up children unto Abraham. 2. I will bless thee - Either particularly with the blessing of fruitfulness, as he had blessed Adam and Noah; or in general, I will bless thee with all manner of blessings, both of the upper and nether springs: leave thy father's house, and I will give thee a father's blessing, better than that of thy progenitors. 3. I will make thy name great - By deserting his country he lost his name there: care not for that, (saith God) but trust me, and I will make thee a greater name than ever thou couldst have had there. 4. Thou shalt be a blessing - That is, thy life shall be a blessing to the places where thou shalt sojourn. 5. I will bless them that bless thee, and curse him that curseth thee - This made it a kind of league offensive and defensive between God and Abram. Abram heartily espoused God's cause, and here God promiseth to interest himself in his. 6. In thee shall all the families of the earth be blessed - This was the promise that crowned all the rest, for it points at the Messiah, in whom all the promises are yea and amen. 4. So Abram departed - He was not disobedient to the heavenly vision. His obedience was speedy and without delay, submissive and without dispute.
5. They took with them the souls that they had gotten - That is, the proselytes they had made, and persuaded to worship the true God, and to go with them to Canaan; the souls which (as one of the Rabbins expresseth it) they had gathered under the wings of the divine Majesty.
6. The Canaanite was then in the land - He found the country possessed by Canaanites, who were likely to be but bad neighbours; and for ought appears he could not have ground to pitch his tent on but by their permission.
7. And the Lord appeared to Abram - Probably in a vision, and spoke to him comfortable words; Unto thy seed will I give this land - No place or condition can shut us out from God's gracious visits. Abram is a sojourner, unsettled, among Canaanites, and yet here also he meets with him that lives, and sees him. Enemies may part us and our tents, us and our altars, but not us and our God.
8. And there he built an altar unto the Lord who appeared to him, and called on the name of the Lord - Now consider this, (1.) As done upon a special occasion when God appeared to him, then and there he built an altar, with an eye to the God that appeared to him: thus he acknowledged with thankfulness God's kindness to him in making him that gracious visit and promise: and thus he
testified his confidence in, and dependence upon the word which God had spoken. (2.) As his constant practice, whithersoever he removed. As soon as Abram was got to Canaan, though he was but a stranger and sojourner there, yet he set up, and kept up, the worship of God in his family; and wherever he had a tent, God had an altar and that an altar sanctified by prayer.
10. And there was a famine in the land - Not only to punish the iniquity of the Canaanites, but to exercise the faith of Abram. Now he was tried whether he could trust the God that brought him to Canaan, to maintain him there, and rejoice in him as the God of his salvation, when the fig-tree did not blossom. And Abram went down into Egypt - See how wisely God provides, that there should be plenty in one place, when there was scarcity in another; that, as members of the great body, we may not say to one another, I have no need of you.
13. Say thou art my sister - The grace Abram was most eminent for was faith, and yet he thus fell through unbelief and distrust of the divine Providence, even after God had appeared to him twice. Alas, What will become of the willows, when the cedars are thus shaken
17. And the Lord plagued Pharaoh and his house - Probably, those princes especially that had commended Sarai to Pharaoh. We are not told, particularly, what these plagues were; but, doubtless, there was something in the plagues themselves, or some explication added to them, sufficient to convince them that it was for Sarai's sake they were thus plagued.
18. What is this that thou hast done? - What an ill thing; how unbecoming a wife and good man! Why didst thou not tell me that she was thy wife? - Intimating, that if he had known that, he would not have taken her. It is a fault, too common among good people, to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience in some people, than we thought there was; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected.
20. And Pharaoh commanded his men concerning him - That is, he charged them not to injure him in any thing. And he appointed them, when Abram was disposed to return home, after the famine, to conduct him safe out of the country, as his convoy.
In this chapter we have a farther account of Abram; I. In general, of his condition and behaviour in the land of promise, which was, now, the
land of his pilgrimage. (1.) His removes, ver. 1,3, 4, 18. (2.) His riches, ver. 2. (3.) His devotion, ver. 4, 18. II. A particular account of a quarrel that happened between him and Lot. (1.) The occasion
of their strife, ver. 5, 6. (2.) The parties concerned in the strife, with the aggravation of it, ver. 7. (3.) The stopping of it by the prudence of Abram, ver. 8, 9. III. Lot's departure from Abram to the plain of Sodom, ver. 10-14. IV. God's appearance to Abram, to confirm the promise of the land of Canaan to him, ver.
14-17.
3. He went on to Bethel - Thither he went, not only because he was willing to go among his old acquaintance; but because there he had formerly had his altar. and though the altar was gone, probably he himself having taking it down when he left the place, lest it should be polluted by the idolatrous Canaanites; yet he came to the place of the altar, either to revive the remembrance of the sweet communion he had had with God at that place, or, perhaps, to pay the vows he had there made to God when he undertook his journey into Egypt.
6. The land was not able to bear them - The place was too strait for them, and they had not room for their flocks.
7. And the Canaanite and the Perizzite dwelled in the land - This made the quarrel, 1. Very dangerous; if Abram and Lot cannot agree to feed their flocks together, it is well if the common enemy do not come upon them and plunder them both. 2. Very scandalous: No doubt the eyes of all the neighbours were upon them, because of the singularity of their religion, and the extraordinary sanctity they professed; and notice would soon be taken of this quarrel, and improvement made of it to their reproach by the Canaanites and Perizzites. 10. The garden of the Lord - That is, paradise. 13. Sinners before the Lord - That is, impudent daring sinners. 16. I will make thy seed as the dust of the earth - That is, they shall increase incredibly, and take them altogether; they shall be such a great multitude as no man can number. They were so in Solomon's time, 1 Kings iv, 20. Judah and Israel were many as the land which is by the sea in multitude. This God here gives him the promise of.
17. Arise, walk through the land - Enter and take possession, survey the parcels, and it will appear better than upon a distant prospect.
18. Then Abram removed his tent - God bid him walk through the land, that is, Do not think of fixing in it, but expect to be always unsettled, and walking through it to a better Canaan; in compliance with God's will herein, he removed his tent, conforming himself to the condition of a pilgrim. And he built there an altar - in token of his thankfulness to God for the kind visit he had made him.
We have in this chapter, I. A war with the king of Sodom and his allies, ver. 1-12. II. Abram's rescue of Lot from captivity, ver. 13-16. III. Abram's return from that expedition, ver. 17. with an account of what passed, (1.)
Between him and the king of Salem, ver. 18-20. (2.) Between him and the king of Sodom, ver. 21-24. In part fulfilled, that God would make his name great.
1. We have here an account of the first war that ever we read of in scripture, in which we may observe. [1.] The parties engaged in it. The invaders were four kings; two of them no less than kings of Shinar and Elam - That is, Chaldea and Persia; yet probably not the sovereign princes of
those great kingdoms, but rather the heads of some colonies which came out thence, and settled themselves near Sodom, but retained the names of the countries from which they had their original. The invaded were the kings of five cities that lay near together in the plain of Jordan, Sodom and Gomorrah, Admah, Zeboiim, and Zoar. [2.] The occasion of this war was, the revolt of the five kings from under the government of Chedorlaomer.
4. Twelve years they served him - The Sodomites were the posterity of Canaan, whom Noah had pronounced a servant to Shem, from whom Elam descended. Thus soon did that prophecy begin to be fulfilled. In the thirteenth year, beginning to be weary of their subjection, they rebelled - Denied their tribute, and attempted to shake off the yoke.
5. In the fourteenth year - After some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to reduce the revolters. See note at "ver. 1" (For [1.], [2.]) [3.] The progress of the war. The four kings laid the neighbouring countries waste, and enriched themselves with the spoil of them, ver. 5, 6, 7. Upon the alarm of which, the king of Sodom and his allies went out and were routed.
13. We have here an account of the only military action we ever find Abram engaged in; and this he was not prompted to by avarice or ambition, but purely by a principle of charity.
14. He armed his trained servants, born in his house - To the number of three hundred and eighteen: a great family, but a small army; about as many as Gideon's that routed the Midianites, Jude vii, 7. He drew out his trained servants, or his catechized servants; not only instructed in the art of war, but instructed in the principles of religion; for Abram commanded his household to keep the way of the Lord.
16. His brother Lot - That is, his kinsman. 18. The Rabbins say, that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram at this time by this name. But as nothing is expressly revealed concerning it, we can determine nothing. He brought forth bread and wine - For the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as a king. As priest of the most high God he blessed Abram, which we may suppose a greater refreshment to Abram than his bread and wine were.
19. Blessed be Abram, of the most high God - Observe the titles he here gives to God, which are very glorious.
1. The most high God, which speaks his absolute perfections in himself, and his sovereign dominion over all the creatures. 2. Possessor of heaven and earth - That is, rightful owner and sovereign Lord of all the creatures; because he made them. 20. And blessed be the most high God - Note, 1. In all our prayers we must praise God, and join hallelujahs with all our hosannas. These are the spiritual sacrifices we must offer up daily, and upon particular occasions. 2. God as the most high God must have the glory of all our victories. In them he shews himself higher than our enemies, and higher than we, for without him we could do nothing. And he gave him tithes of all - That is, of the spoils, Heb. vii, 4. This may be looked upon, (1.) As a gratuity presented to Melchizedek, by way of return for his respects. (2.) As an offering dedicated to the most high
God, and therefore put into the hands of Melchizedek his priest. Jesus Christ, our great Melchizedek, is to be humbly acknowledged by every one of us as our king and priest, and not only the tithe of all, but all we have, must be given up to him. 21. Give me the souls, and take thou the substance - So the Hebrew reads it. Here he fairly begs the persons, but as freely bestows the goods on Abram. Gratitude teaches us to recompense to the utmost of our power those that have undergone fatigues, or been at expence for our service.
22. I have lift up mine hand to the Lord that I will not take anything - Here Observe, (1.) The titles he gives to God, the most high God, the possessor of heaven and earth - The same that Melchizedek had just now used. It is good to learn of others how to order our speech concerning God, and to imitate those who speak well in divine things. (2.) The ceremony used in this oath; I have lift up my hand - In religious swearing we appeal to God's knowledge of our truth and sincerity, and imprecate his wrath if we swear falsely; and the lifting up of the hands is expressive of both. Lest thou shouldst say, I have made Abram rich - Probably, Abram knew the king of Sodom to be a proud and scornful man, and one that would be apt to turn such a thing as this to his reproach afterwards, and when we have to do with such men, we have need to act with particular caution.
23. From a thread to a shoe-latchet - Not the least thing that had ever belonged to the king of Sodom.
In this chapter we have a solemn treaty between God and Abram, I. A general assurance of God's kindness and goodwill to Abram, ver. 1. II. A particular declaration of the purposes of his love concerning him, in two things. (1.)
That he would give him a numerous issue, ver. 2-7. (2.) That he would give him Canaan for an inheritance, ver. 7-16.
1. After these things - (1.) After that act of generous charity which Abram had done, in rescuing his neighbours, God made him this gracious visit. (2.) After that victory which he had obtained over four kings; lest Abram should be too much elevated with that, God comes to tell him he had better things in store for him. The word of the Lord came unto Abram - That is, God manifested himself to Abram, in a vision - Which supposeth Abram awake, and some sensible token of the presence of the divine glory, saying, Fear not Abram - Abram might fear lest the four kings he had routed, should rally and fall upon him. No, saith God, fear not: fear not their revenge, nor thy neighbour's envy; I will take care of thee. I am thy shield - Or, emphatically, I am a shield to thee, present with thee, actually defending thee. The consideration of this, that God himself is, a shield to his people, to secure them from all destructive evils, a shield ready to them, and a shield round about them, should silence all perplexing fears. And thy exceeding great reward - Not only thy rewarder, but thy reward. God himself is the felicity of holy souls; He is the portion of their inheritance, and their cup.
3. Behold to me thou hast given no seed - Not only no son, but no seed. If he had had a daughter, from her the promised Messias might have come, who was to be the Seed of the Woman; but he had neither son nor daughter.
5. And he brought him forth - It seems, early in the morning, and said, look now toward heaven, and tell the stars: so shall thy seed be -
1. So innumerable, for so the stars seem to a common eye. Abram feared he should have no child at all, but God tells him his descendents should be so many as not to be numbered. 2. So illustrious, as the stars of heaven for splendour; for to them pertained the glory, Rom. ix, 4. Abram's seed according to the flesh were like the dust of the earth, chap. xiii, 16, but his spiritual seed are like the stars of heaven. 6. And he believed in the Lord - That is, believed the truth of that promise which God had now made him, resting upon the power, and faithfulness of him that made it: see how the apostle magnifies this faith of Abram, and makes it a standing example, Rom. iv, 19-21. He was not weak in faith; he staggered not at the promise: he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us. And he counted it to him for righteousness - That is, upon the score of this he was accepted of God, and, by faith he obtained witness that he was righteous, Heb. xi, 4. This is urged in the New Testament to prove, that we are justified by faith without the works of the law, Rom. iv, 3,Gal. iii, 6, for Abram was so justified, while he was yet uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by his faith, much less can we. This faith, which was imputed to Abram for righteousness, had newly struggled with unbelief, ver. 2, and coming off, conqueror, it was thus crowned, thus honoured.
7. I am the Lord that brought thee out of Ur of the Chaldees - Out of the fire of the Chaldees, so some: that is, from their idolatries; for the Chaldeans worshipped the fire. Or, from their persecutions. The Jewish writers have a tradition, that Abram was cast into a fiery furnace for refusing to worship idols, and was miraculously delivered. It is rather a place of that name. Thence God brought him by an effectual call, brought him by a gracious violence; snatched him as a brand out of the burning. Observe how God speaks of it as that which he gloried in. I am the Lord that brought thee out - He glories in it as an act both of power and grace. To give thee this land to inherit it - Not only to possess it, but to possess it as an inheritance, which is the surest title. The providence of God hath secret, but gracious designs in all its various dispensations: we cannot conceive the projects of providence, 'till the event shews what it was driving at.
8. Whereby shall I know that I shall inherit it? - This did not proceed from distrust of God's power or promise, but he desired this,
1. For the strengthening of his own faith. He believed, ver. 6, but here he prays, Lord help me against my unbelief, Now, he believed, but he desired a sign, to be treasured up against an hour of temptation. 2. For the ratifying of the promise to his posterity, that they also might believe it. 9. Take me an heifer - Perhaps Abram expected some sign from heaven, but God gives him a sign upon a sacrifice. Those that would receive the assurances of God's favour, must attend instituted ordinances, and expect to meet with God in them. Observe,
1. God appointed that each of the beasts used for his service should be three years old, because then they were at their full growth and strength. God must be served with the best we have.
2. We do not read that God gave Abram particular directions how to manage these, knowing that he was well versed in the custom of sacrifices. 3. Abram took as God appointed him, though as yet he knew not how these things should become a sign to him. He divided the beasts in the midst, according to the ceremony used in continuing covenants, Jer. xxxiv, 18, 19, where it is said, they cut the calf in twain, and passed between the parts. 4. Abram, having prepared according to God's appointment, set himself to expect what sign God would give him by these. 12. And when the sun was going down - About the time of the evening oblation. Early in the morning, while the stars were yet to be seen, God had given him orders concerning the sacrifices, ver. 5, and we may suppose it was at least his morning's work to prepare them, and set them in order; which when he had done, he abode by them praying and waiting 'till towards evening. A deep sleep fell upon Abram - Not a common sleep through weariness or carelessness, but a divine extasy, that being wholly taken off from things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely. And lo, a horror of great darkness fell upon him - This was designed to strike an awe upon the spirit of Abram, and to possess him with a holy reverence. Holy fear prepares the soul for holy joy; God humbles first, and then lifts up.
13. Thy seed shall be strangers - So they were in Canaan first, Psalm cv, 11, 12, and afterwards in Egypt: before they were lords of their own land, they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth. And them they shall serve - So they did the Egyptians, Exod. i, 13. See how that which was the doom of the Canaanites, chap. ix, 25, proves the distress of Abram's seed: they are made to serve; but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing. And they shall afflict them - See Exod. i, 11. Those that are blessed and beloved of God are often afflicted by wicked men. This persecution began with mocking, when Ishmael the son of an Egyptian, persecuted Isaac, chap. xxi, 9, and it came at last to murder, the basest of murders, that of their new born children; so that more or less it continued 400 years.
14. That nation whom they shall serve, even the Egyptians, will I judge - This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. The punishing of persecutors is the judging of them; it is a righteous thing with God, and a particular act of justice, to recompense tribulation to those that trouble his people. 3. The deliverance of Abram's seed out of Egypt. And afterwards shall they come out with great substance - Either after they have been afflicted 400 years, or, after the Egyptians are judged and plagued.
15. Thou shalt go to thy fathers - At death we go to our fathers, to all our fathers that are gone before us to the state of the dead, to our godly fathers that are gone before us to the state of the blessed. The former helps to take off the terror of death, the latter puts comfort into it. Thou shalt be buried in a good old age - Perhaps mention is made of his burial here, where the land of Canaan is promised him, because a burying-place was the first possession he had in it. Old age is a blessing, if it be a good old age: theirs may be called a good old age,
1. That are old and healthful, not loaded with such distempers as make them weary of life:
2. That are old and holy, whose hoary head is found in the way of righteousness, old and useful, old and exemplary for godliness, that is indeed a good old age. 16. They shall come hither again - Hither to the land of Canaan, wherein thou now art. The reason why they must not have the land of promise in possession till the fourth generation, is because the iniquity of the Amorites was not yet full. The righteous God has determined, that they shall not be cut off till they are arrived to such a pitch of wickedness; and therefore till it come to that, the seed of Abram must be kept out of possession.
17. When the sun was gone down the sign was given - The smoaking furnace signified the affliction of his seed in Egypt: they were there in the furnace of affliction, and labouring in the very fire. They were there in the smoke, their eyes darkened that they could not see to the end of their troubles. 2. The burning lamp speaks comfort in this affliction; and this God shewed Abram at the same time with the smoaking furnace. The lamp notes direction in the smoke; God's word was their lamp, a light shining in a dark place. Perhaps too this burning lamp prefigured the pillar of a cloud and fire which led them out of Egypt. 3. The passing of these between the pieces was the confirming of the covenant God now made with him. It is probable this furnace and lamp, which passed between the pieces, burned and consumed them, and so compleated the sacrifice, and testified God's acceptance of it, as of Gideon's, Jude vi, 21, Manoah's, Jude xiii, 19, 20, and Solomon's, 2 Chron. vii, 1. So it intimates,
1. That God's covenants with man are made by sacrifice, Psalm l, 5, by Christ, the great sacrifice. 2. God's acceptance of our spiritual sacrifices is a token for good, and an earnest of farther favours. 18. In that same day, the Lord made a covenant with Abram, saying, Unto thy seed have I given this land - He had said before, To thy seed will I give this land, but here he saith, I have given it; that is,
1. I have given the promise, the charter is sealed and delivered, and cannot be disanulled. 2. The possession is as sure in due time, as if it were now actually delivered to them. In David's time and Solomon's their jurisdiction extended to the utmost of these limits, 2 Chron. ix, 26. And it was their own fault that they were not sooner and longer in possession of all these territories. They forfeited their right by their sins, and by their own sloth and cowardice kept themselves out of possession. The present occupants are named, because their number and strength and long prescription, should be no hindrance to the accomplishment of this promise in its season; and to magnify God's love to Abram and his seed, in giving to that one nation the possession of many nations.
Hagar probably was one of those maid-servants which the king of Egypt (among other gifts) bestowed upon Abram, chap. xii. 16. Concerning her we have four things in this chapter,
I. Her marriage to Abram her master, ver. 1-3.
II. Her misbehaviour towards Sarai her mistress, ver. 4-6. III. Her discourse with an angel that met her in her flight, ver. 714. IV. Her delivery of a son, ver. 15, 16.
1. We have here the marriage of Abram to Hagar, who was his secondary wife. Herein, though he may be excused, he cannot be justified; for from the beginning it was not so: and when it was so, it seems to have proceeded from an irregular desire to build up their families, for the speedier peopling of the world. But now we must not do so? Christ has reduced this matter to the first institution, and makes the marriage union to be between one man and one woman only.
4. We have here the ill consequences of Abram's marriage to Hagar: a deal of mischief it made presently. Hagar no sooner perceives herself with child, but she looks scornfully upon her mistress; upbraids her perhaps with her barrenness, and insults over her. Sarai falls upon Abram, and very unjustly charges him with the injury, suspecting that he countenanced Hagar's insolence: and as one not willing to hear what Abram had to say she rashly appeals to God. The Lord judge between me and thee, as if Abram had refused to right her. When passion is upon the throne, reason is out of doors, and is neither heard nor spoken. Those are not always in the right that are most forward in appealing to God. Rash and bold imprecations are commonly evidences of guilt and a bad cause.
6. Thy maid is in thy hand - Though she was his wife, he would not countenance her in any thing disrespectful to Sarai. Those who would keep up peace and love, must return first answers to hard accusations; husbands and wives particularly should endeavour not to be both angry together. And when Sarai dealt hardly with her - Making her to serve with rigor; she fled from her face - She not only avoided her wrath for the present, but totally deserted her service.
7. Here is the first mention we have in scripture of an angel's appearance, who arrested her in her flight. It should seem she was making towards her own country, for she was in the way to Shur, which lay towards Egypt. 'Twere well if our afflictions would make us think of our home, the better county. But Hagar was now out of the way of her duty, and going farther astray, when the angel found her. It is a great mercy to be stopt in a sinful way, either by conscience or providence.
8. And he said, Hagar, Sarai's maid - 1. As a check to her pride. Though she was Abram's wife, yet he calls her Sarai's maid to humble her. 2. As a rebuke to her flight. Sarai's maid ought to be in Sarai's tent, and not wandering in the wilderness. Whence comest thou - Consider that thou art running away both from the duty thou wast bound to, and the privileges thou wast blest with, in Abram's tent. And Whither wilt thou go? - Thou art running thyself into sin in Egypt; if she return to that people, she will return to their gods. And she said, I flee from the face of my mistress - She acknowledges her fault in fleeing from her mistress; and yet, excuses it, that it was from the face, or displeasure, of her mistress. 9. And the angel said, Return to thy mistress, and submit thyself under her hand - Go home and humble thyself for what thou hast done amiss, and resolve for the future to behave thyself better.
10. I will multiply thy seed exceedingly - Hebrew. multiplying I will multiply it, that is, multiply it in every age, so as to perpetuate it. 'Tis supposed that the Turks at this day descended from Ishmael, and they are a great people.
11. Ishmael, that is, God will hear; and the reason is, because the Lord hath heard: he hath, and therefore he will. The experience we have had of God's seasonable kindness in distress should encourage us to hope for the like help in the like exigencies. Even there, where there is little cry of devotion, the God of pity hears the cry of affliction: tears speak as well as prayers.
12. He will be a wild man - A wild ass of a man, so the word is: rude, and bold and fearing no man; untamed, untractable, living at large, and impatient of service and restraint. His hand will be against every man - That is his sin, and every man's hand against him - That is his punishment. Note, Those that have turbulent spirits have commonly troublesome lives: they that are provoking, and injurious to others, must expect to be repaid in their own coin. And yet, he shall dwell in the presence of all his brethren - Though threatened and insulted by all his neighbours, yet he shall keep his ground, and, for Abram's sake more than his own, shall be able to make his part good with them. Accordingly we read, chap. xxv, 18, that he died, as he lived, in the presence of all his brethren.
13. And she called the name of the Lord that spake unto her - That is, thus she made confession of his name, Thou God seest me - This should be with her, his name for ever, and this his memorial, by which she will know him, and remember him while she lives, Thou God seest me. Thou seest my sorrow and affliction. This Hagar especially refers to: when we have brought ourselves into distress by our own folly, yet God has not forsaken us. Thou seest the sincerity of my repentance. Thou seest me, if in any instance I depart from thee. This thought should always restrain us from sin, and excite us to duty, Thou God seest me. Have I here also looked after him that seeth me? - Probably she knew not who it was that talked with her till he was departing, and then looking after him, with a reflexion like that of the two disciples, Luke xxiv, 31, 32. Here also - Not only in Abram's tent, and at his altar, but here also, in this wilderness: here, where I never expected it, where I was out of the way of my duty?
14. The well was called Beer-lahai-roi - The well of him that lives and sees me. 'Tis likely Hagar put this name upon it, and it was retained long after. This was the place where the God of glory manifested the special care he took of a poor woman in distress. Those that are graciously admitted into communion with God, and receive seasonable comforts from him, should tell others what he has done for their souls, that they also may be encouraged to seek him and trust in him.
This chapter contains articles of agreement betwixt the great Jehovah, the father of mercies, and pious Abram, the father of the faithful. Mention was made of this covenant, chap. xv, 18. but here it is particularly drawn up. Here are,
I. The circumstances of the making of this covenant, the time and manner, ver. 1. and the
posture Abram was in, ver. 3. II. The covenant itself, in the particular instances.
1. That he should be the father of many nations, ver.4. 6. and in token of that his name was changed, ver. 5. 2. That God would be a God to him and his seed, and would give them the land of Canaan, ver. 7, 8. and the seal of this part of the covenant was circumcision, ver. 9-14. 3. That he should have a son by Sarai, and in token of that her name was changed, ver. 15, 16. This promise Abraham received, ver. 17. And his request for Ishmael, (ver. 18.) was answered abundantly to his satisfaction, ver. 19-22. III. The circumcision of Abraham and his family, according to God's appointment, ver.
23-27.
1. And when Abram was ninety nine years old - Full thirteen years after the birth of Ishmael. So long the promise of Isaac was deferred;
1. Perhaps to correct Abram's over-hasty marrying of Hagar. 2. That Abram and Sarai being so far striken in age, God's power in this matter might be the more magnified. The Lord appeared unto Abram - In some visible display of God's immediate glorious presence with him. And said, I am the Almighty God - By this name he chose to make himself known to Abram, rather than by his name Jehovah, Exod. vi, 3. He used it to Jacob, chap. xxxv, 11. They called him by this name, chap. xxviii, 5; xliii, 14; xlviii, 3. It is the name of God that is mostly used throughout the book of Job, at least 30 times in the discourses of that book, in which Jehovah is used but once. After Moses, Jehovah is more frequently used, and this very rarely. I am El-Shaddai. It speaks the almighty power of God, either 1. As an avenger, from |wrv| he destroyed, or laid waste; so some: and they think God took this title from the destruction of the old world: Or, 2. As a benefactor, |v| for |rva| who, and |yr| it sufficeth. Our old English translation reads it here, very significantly, I am God Allsufficient. The God with whom we have to do, is self-sufficient; he hath every thing, and he needs not any thing. And he is enough to us, if we be in covenant with him; we have all in him, and we have enough in him; enough to satisfy our most enlarged desires; enough to supply the defect of every thing else, and to secure us happiness for our immortal souls. But the covenant is mutual, walk before me, and be thou perfect - That is, upright and sincere. Observe, 1. That to walk before God, is to set God always before us, and to think, and speak, and act, in every thing as those that are always under his eye. It is to have a constant regard to his word, as our rule, and to his glory, as our end, in all our actions. It is to be inward with him in all the duties of religious worship, and to be entire for him in all holy conversation. 2. That upright walking with God is the condition of our interest in his all-sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit of our relation to him.
3. A continual regard to God's all-sufficiency will have a great influence upon our upright walking with him. 3. And Abram fell on his face while God talked with him - Either, 1. As one overcome by the brightness of the Divine glory: Daniel and John did so likewise. Or. 2. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face. 4. The promise is here introduced with solemnity: As for me, saith the Great God, Behold, behold and admire it, behold and be assured of it, my covenant is with thee. And thou shalt be a father of many nations - This implies,
1. That his seed after the flesh should be very numerous, both in Isaac and in Ishmael, and in the sons of Keturah. And the event answered, for there have been, and are, more of the children of men descended from Abraham, than from any one man at equal distance with him from Noah, the common root. 2. That all believers, in every age, should be looked upon as his spiritual seed, as the father of the faithful. In this sense the apostle directs us to understand this promise, Rom. iv, 16, 17. He is the father of those, in every nation, that, by faith, enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine majesty. 5. In token of this, his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was to confirm the faith of Abraham, while he was childless; perhaps even his own name was sometimes an occasion of grief to him; Why should he be called a high father, who was not a father at all? But now God had promised him a numerous issue, and had given him a name which signified so much; that name was his joy.
7. And I will establish my covenant - Not to be altered or revoked; not with thee only, then it would die with thee but with thy seed after thee; and it is not only thy seed after the flesh, but thy spiritual seed. It is everlasting in the evangelical meaning of it. The covenant of grace is everlasting; it is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted, with the seal of it, to the seed of believers, and the internal administration of it by the Spirit to Christ's seed in every age. This is a covenant of exceeding great and precious promises. Here are two which indeed are all-sufficient, that God would be their God. All the privileges of the covenant, all its joys, and all its hopes, are summed up in this. A man needs desire no more than this to make him happy. What God is himself, that he will be to his people: wisdom to guide and counsel them, power to protect and support them, goodness to supply and comfort them; what faithful worshippers can expect from the God they serve, believers shall find in God as theirs. This is enough, yet not all.
8. And I will give thee Canaan for an everlasting possession - God had before promised this land to Abraham and his seed, ver. 18. But here, it is promised for an everlasting possession, as a type of heaven, that everlasting rest which remains for the people of God. This is that better country to which Abraham had an eye, and the grant of which was that which answered the vast extent of that promise, that God would be to them a God; so that if God had not designed this, he would have been ashamed to be called their God, Heb. xi, 16. As the land of Canaan was secured to the seed of Abraham, according to the flesh; so heaven is secured to all his spiritual seed for a possession
truly everlasting. The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant, and the earnest of it is given to all believers.
10. The token of the covenant, is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Acts vii, 8. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, it is called a sign and seal, Rom. iv, 11, for it was.
1. A confirmation to Abraham and his seed of those promises which were God's part of the covenant, assuring them that, in due time, Canaan should be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates, that that promise looked farther, to another Canaan. 2. An obligation upon Abraham and his seed to that duty which was their part of the covenant, not only to the duty of accepting the covenants and putting away the corruption of the flesh, which were primarily signified by circumcision, but in general to the observation of all God's commands. They who will have God to be to them a God, must consent to be to him a people. Now, 1. Circumcision was a bloody ordinance, for all things by the law were purged with blood, Heb. ix, 22. See Exod. xxiv, 8. But the blood of Christ being shed, all bloody ordinances are now abolished. Circumcision therefore gives way to baptism. 2. It was peculiar to the males, though the women also were included in the covenant. 3. Christ having not yet offered himself for us, God would have man to enter into covenant, by the offering of some part of his own body, and no part could be better spared. 4. The ordinance was to be administered to children when they were eight days old, that they might gather some strength to be able to undergo the pain of it. 5. The children of the strangers were to be circumcised, which looked favourable upon the Gentiles, who should, in due time be brought into the family of Abraham, by faith. Here is, (1.) The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations, for she also shall be a mother of nations, and kings of people shall be of her, ver. 16. Note, 1. God reveals the purposes of his goodwill to his people by degrees. God had told Abraham long before, that he should have a son, but never 'till now that he should have a son by Sarai. 2. The blessing of the Lord makes fruitful, and adds no sorrow with it; no such sorrow as was in Hagar's case. I will bless her, with the blessing of fruitfulness, and then thou shalt have a son of her. 3. Civil government and order is a great blessing to the church. It is promised not only that people, but kings of people should be of her; not a headless rout, but a well modelled, well governed society.
15. Sarah shall her name be - The same letter is added to her name that was to Abraham's. Sarai signifies my princess, as if her honour were confined to one family only: Sarah signifies a princess, viz. of multitudes.
17. Then Abraham fell on his face, and laughed - It was a laughter of delight, not of distrust. Now it was that Abraham rejoiced to see Christ's day, now he saw it and was glad, John viii, 56, for as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac, and said, Shall a child be born to him that is an hundred years old? - He doth not here speak of it, as at all doubtful, for we are sure he staggered not at the promise, Rom. iv, 20, but as wonderful, and that which could not be effected but by the almighty power of God.
18. And Abraham said, O that Ishmael might live before thee! - This he speaks nor as desiring that Ishmael might be preferred before the son he should have by Sarah, but as dreading lest he should be forsaken of God, he puts up this petition on his behalf. The great thing we should desire of God, for our children, is, that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. God's answer to this prayer, is an answer of peace. Abraham could not say he sought God's face in vain.
20. As for Ishmael, I have heard thee; I have blessed him - That is, I have many blessings in store for him.
1. His posterity shall be numerous; I will multiply him exceedingly; 2. They shall be considerable; twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins. 21. He names that child, Isaac - Laughter, because Abraham rejoiced in spirit when this son was promised him.
We have an account in this chapter of another interview between God and Abraham, probably within a few days after the former, as the reward of his chearful obedience to the law of circumcision. Here is,
I. The visit which God made him, ver. 1-8 II. The matters discoursed of between them,
1. The purposes of God's love concerning Sarah, ver. 9-15. 2. The purposes of God's wrath concerning Sodom. (1.) The discovery God made to Abraham of his design to destroy Sodom, ver. 16-22. (2.) The intercession Abraham made for Sodom, ver. 23-33.
1. This appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of, and therefore more resembles that great visit which in the fulness of time the Son of God was to make to the world. He sat in the tent-door in the heat of the day - Not so much to repose himself, as to seek an opportunity of doing good, by giving entertainment to strangers.
2. And lo three men - These three men were three spiritual heavenly beings, now assuming human shapes, that they might be visible to Abraham, and conversable with him. Some think they were all three created angels; others, that one of them was the Son of God. He bowed himself towards the ground - Religion doth not destroy but improve good manners, and teaches us to honour all men.
9. Where is Sarah thy wife? - By naming her, they gave intimation to Abraham, that tho' they seemed strangers, yet they well knew him and his family: by enquiring after her, they shewed a kind concern for the family of one, whom they found respectful to them. And by speaking of her, she over-hearing it, they drew her to listen to what was farther to be said.
10. I will certainly return unto thee - And visit thee. God will return to those that bid him welcome.
12. Sarah laughed within herself - It was not a laughter of faith, like Abraham's, chap. xvii, 17, but a laughter of doubting and distrust. The great objection which Sarah could not get over was her age. I am waxed old, and past child-bearing in a course of nature, especially having been hitherto barren, and which magnifies the difficulty, My Lord is old also. Observe here, That Sarah calls Abraham her Lord, and the Holy Ghost takes notice of it to her honour, and recommends it to the imitation of all Christian wives, 1Pe iii, 6. Sarah obeyed Abraham calling him Lord, in token of respect and subjection.
17. Shall I hide from Abraham that thing which I do - Thus doth God in his councils express himself after the manner of men, with deliberation. The secret of the Lord is with them that fear him. Those that by faith live a life of communion with God, cannot but know more of his mind than other people. They have a better insight into what is present, and a better foresight of what is to come.
19. I know Abraham that he will command his children, and his household after him - This is a bright part of Abraham's character. He not only prayed with his family, but he taught them, as a man of knowledge; nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. And he not only took care of his children, but of his household: his servants were catechized servants. Masters of families should instruct, and inspect the manners of all under their roof. And this is given as the reason why God would make known to him his purpose concerning Sodom; because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge.
21. I will go down now and see - Not as if there were any thing concerning which God is in doubt; but he is pleased thus to express himself after the manner of men.
23. Abraham drew near - This expression intimates, A holy concern. A holy confidence; he drew near with an assurance of faith, drew near as a prince, Job xxxi, 37.
27. Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes - He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God's greatness, he is the Lord; and his own meanness, but dust and ashes. Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and Him. He is the Lord of glory, we are worms of the earth.
30. Oh let not the Lord be angry - The importunity which believers use in their addresses to God is such, that if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man, and he is pleased
when he is wrestled with. But why then did Abraham leave off asking when he had prevailed so far as to get the place spared if there were but ten righteous in it? Either,
1. Because he owned that it deserved to perish if there were not so many: as the dresser of the vineyard, who consented that the barren tree should be cut down if one year's trial more did not make it fruitful, Luke xiii, 9. Or, 2. Because God restrained his spirit from asking any farther. When God hath determined the ruin of a place, he forbids it to be prayed for, Jer. vii, 16. 33. Abraham returned into his place - To wait what the event would be; and it proved that his prayer was heard, and yet Sodom not spared, because there were not ten righteous in it.
We read, chap. 18. of God's coming to take a view of the state of Sodom, what its wickedness was, and what righteous there were in it: here we have the result of that enquiry.
I. It was found upon trial that Lot was very good, ver. 1, 2, 3. and it did not appear that there
were any more of the same character. II. It was found that the Sodomites were very wicked, ver. 4-11. III. Special care was therefore taken for the securing of Lot and his family, ver, 12-23. IV. The ruin of Sodom, and of Lot's wife, ver. 24-26. with a general repetition of the story,
ver. 27-29. V. A foul sin that Lot was guilty of, in committing incest with his two daughters, ver. 30-38.
1. And there came two - Probably two of the three that had just before been with Abraham, the two created angels who were sent to execute God's purpose concerning Sodom.
3. And he pressed upon them greatly - Partly because he would by no means have them to expose themselves to the perils of lodging in the streets of Sodom, and partly because he was desirous of their converse.
4. Here were old and young all from every quarter - The old were not past it, and the young were soon come up to it. Either they had no magistrates to protect the peaceable, or their magistrates were themselves aiding and abetting.
8. I have two daughters - This was unadvisedly and unjustifiably offered. It is true, of two evils we must chose the less, but of two sins we must chose neither, nor ever do evil that good may come of it.
11. And they smote the men with blindness - This was designed to put an end to their attempt, and to be an earnest of their utter ruin the next day.
13. We will destroy this place - The holy angels are ministers of God's wrath for the destruction of sinners, as well as of his mercy for the preservation and deliverance of his people.
14. Up, get you out this place - The manner of expression is startling. It was not time to trifle, when the destruction was just at the door. But he seemed to them as one that mocked - They thought perhaps that the assault which the Sodomites had just now made upon his house had disturbed his head, and put him into such a fright that be knew not what he said. They that made a jest of every