The battle of the kings. Lot dwelt in the cities of the plain, and pitched his tent toward Sodom. m 13 But the men of Sodom were wicked and sinners" before the LORD exceedingly. 14 And the LORD said unto Abram, after that Lot was separated from him, "Lift up now thine eyes, and look from the place where thou art 2 northward, and southward, and eastward, and westward; 15 For all the land which thou seest, to thee will I give it, and to thy seed for ever. 16 And I will make thy seed as the "dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. 17 Arise, walk through the land, in the length of it, and in the breadth of it; for I will give it unto thee. is in 18 Then Abram removed his tent, and came and dwelt in the 2 plain of Mamre, which Hebron, and built there an altar unto the LORD. CHAPTER XIV. 1 The battle of four kings against five. 12 Lot taken prisoner, 14 is rescued by Abram. 18 Melchizedek blesseth Abram: 20 Abram giveth him tithes. GENESIS, XIV. CHAP. 13.-B. C. 1918. 7 And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrew the cities in overthrow, when he Because the cry of great, and because is which Lot dwelt Genesis, 19, 29. m And the LORD said, and Gomorrah is very grievous. Genesis, 18, 20. And delivered just Lot, vexed with the filthy conversation of the wicked. 2 Peter, 2, 7. n The earth also was corrupt before God, and the earth was filled with violence. Gen. 6,11. o Lift up thine eyes hold, etc. Isaiah, 49, 18. p And thy seed shall be as the dust of the earth, and thou shalt west, and to the east, and to the north, and to the south. Genesis, round about, and be spread abroad to the 28, 14. who didst drive out the before thy people Israel, Art not thou God. inhabitants of this land and gavest it to the seed of Abraham thy friend for ever? 2 5 And in the fourteenth year came Chedor-b laomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in IIam, and the Emims in 1 Shaveh Kiriathaim, 6 And the Horites in their mount Seir, unto 2 El-paran, which is by the wilderness. 7 And they returned, and came to En-mishpat, which is Kadesh, and smote all the country of hand again the second remnant of his people, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isa. 11, 11. e From whence come among you? come they wars and fightings among you? come they let us not be wanting in prayer, but, wherever we are, call on the name of the Lord. CROOK IN THE LOT.-Every comfort in this world has its cross attending it. Business is a comfort: but it has this inconvenience in it, that it allows us not the society of those we love, so often, nor so long, as we could wish. Riches are often an occasion of strife and contention among relations and neighbours. This is one of those foolish and hurtful lusts which they that will be rich fall into, 1 Tim. 6, 9. Riches not only afford matter for contention, and are the things most commonly striven about; but they also stir up a spirit of contention, by making people proud and covetous. A PEACEMAKER.-Abraham's petition for peace was very affectionate. Let there be no strife, I pray thee. Abram here shews himself to be a man, 1. Of a cool spirit, that had the command of his passion, and knew how to turn away wrath with a soft answer. Those that would keep the peace must never render railing for railing. 2. Of a condescending spirit; he was willing to beseech even his inferior to be at peace, and made the first overture of reconciliation. His plea for peace was very cogent. "Let there be no strife between me and thee." Professors of religion should, of all others, be careful to avoid contention. Ye shall not be so, Luke 22, 26. We have no such custom, 1 Cor. 11, 16. "Let there be no strife between me and thee, who have lived together and loved one another so long." Note, The remembrance of old friendships should quickly put an end to new quarrels which at any time happen. His proposal for peace was very fair. (1.) He concludes that they must part, and is very desirous that they should part friends. || Separate thyself, I pray thee, from me. What could be expressed more affectionately? v. 8, 9. When the great God condescends to beseech us, we may well afford to beseech one another, to be reconciled, 2 Cor. 5, 20. (2.) He offers him a sufficient share of the land they were in. God had promised Abraham to give this land to his seed, ch. 12, 7. (3.) He gives him his choice, and offers to take up with his leavings; If thou wilt take the left hand, I will go to the right. Note, It is a noble conquest to be willing to yield for peace-sake; it is the conquest of ourselves, and our own pride and passion, Matth. 5, 39, 40. It is not only the punctilios of honour, but even interest itself, that, in many cases, must be sacrificed to peace.-H. LOT'S CHOICE-Sensual choices are sinful choices, and seldom speed well. Those who, in choosing relations, callings, dwellings, or settlements, are guided and governed by the lusts of the flesh, the lusts of the eye, or the pride of life, and consult not the interests of their souls and their religion, cannot expect God's presence with them, nor his blessing upon them, but are commonly disappointed even in that which they principally aimed at, and miss of that which they promised themselves satisfaction in. In all our choices, this principle should over-rule us, That that is best for us, which is best for our souls.-H. not hence, even of your Lot taken prisoner. CHAP. 14.-B. C. 1913. the Amalekites, and also the Amorites, that d Sodom, and Gomorrah, Admah, and Zeoverthrew in his anger. Deut. 29, 23. boim, which the LORD e Haste thee, escape thither; for I cannot do fore the name of the Genesis, 19, 22. And the border shall go down to Jordan, and 1 31, 12 Kiriathaim. Paran. 8 And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela, (the same is Zoar;) and they joined battle with them in the vale of Siddim; 9 With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five. 10 And the vale of Siddim was full of hslimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain. tamar, 15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. 16 And he brought back all the goods, and also brought again his brother Lot, and his And David enquired goods, and the women also, and the people. Shall I pursue after 17 And the king of Sodom went out to meet answered him, Pursue; him after his return from the slaughter of them and Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale. take them? And he for thou shalt surely without fail recover all. q See 2 Samuel, 18, 18. of king of Salem, priest the most high God, who ing from the slaughter ed him. Hebrews, 7, 1. 8 The LORD hath sworn, and will not re CHAP. XIV. LOT'S FARE.-Lot was carried captive, v. 12. They took Lot among the rest, and his goods. Now Lot may here be considered, as sharing with his neighbours in this common calamity. Though he was himself a righteous man, and (which here is expressly noticed) Abram's brother's son, yet he was involved with the rest in this trouble. Note, 1. All things come alike to all, Eccl. 9, 2. The best of men cannot promise themselves to be exempted from the greatest troubles in this life; neither our own piety, nor our relation to those that are the favourites of Heaven, will be our security, when God's judgments are abroad. 2. Many an honest man fares the worse for his wicked neighbours; it is therefore our wisdom to separate ourselves, or, at least, to distinguish ourselves, from them. When we go out of the way of our duty, we put ourselves from under God's protection, and cannot expect that the choices which are made by our lusts should issue to our comfort. ABRAHAM'S PIETY AND BRAVERY.-There was a great deal of bravery in the enterprise itself, considering the disadvantages he lay under. What could one family of husbandmen and shepherds do against the armies of four princes, who now came fresh from blood and victory? It was not a vanquished, but a victo rious army, that he was to pursue; nor was he constrained by necessity to this daring attempt, but moved to it by generosity; so that, all things considered, it was, for aught I know, as great an instance of true courage as ever Alexander or Cæsar was celebrated for. Note, Religion tends to make men, not cowardly, but truly valiant. The righteous is bold as a lion. The true Christian is the true hero.-H. PRACTICAL OBSERVATIONS.-Ver. 1-16. Sinners may for a season prosper, though the wrath of God abides upon them: but respites are not pardons, and prosperity often hardens and ripens men for destruction. After four hundred years the curse denounced on Canaan began to take effect: let us hear and fear, and flee from the wrath to come.-Avarice, ambition, and the thirst of dominion are insatiable, render men savage and brutal, and in all ages have filled the earth with misery and destruction: yet God executes his righteous purposes even by means of the unrighteousness of men.-Some calamity might have been expected to befall Lot for his misconduct; and we may expect similar consequences, if we imitate his example, and prefer the prospect of gain, to "the means of grace," and "the communion of the saints." But the Lord, though he rebuke and chasten, will not forsake his of fending children; and we also must be ready to forgive, and hasten to the relief of, our offending brethren.-War can never be desirable: but in the present state of things it may be lawful, and even advisable; and never more so, than in order to relieve the oppressed. They who serve God, whatever means they employ, will not depend on an arm of flesh; and when they trust in him, and have a righteous cause and a good conscience, it becomes them to be bold as a lion, and not to shrink 20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him 'tithes of all. 21 And the king of Sodom said unto Abram, Give me the 5 persons, and take the goods to thyself. 22 And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth, 23 That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich: 24 Save only that which the young men eaten, and the portion of the men which with me, Aner, Eshcol, and Mamre; let take their portion. CHAPTER XV. GENESIS, XV, XVI. CHAP. 14.-B. C. 1913. pent, Thou art a priest 10 After the simili t Now consider how great this man was, unto whom even the patriarch Abraham 5 Hebrews, 7, 4 souls a And God spake unto Jacob, Jacob. And he said, Here am I. Gen. Fear thou not; 'for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help CHAP. 15.-B. C. 1913. caused a deep sleep to fall upon Adam, and he thereof. Genesis, 2, 21. Now these are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob, Exod 1.1. m Therefore they did set masters to aflict them with their burdens. of n Now the sojourning the children of Israel, Canaan is again promised. 9 And he said unto him, Take me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. 10 And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. 11 And when the fowls came down upon the carcases, Abram drove them away. 12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror was four hundred and of great darkness fell upon him. who dwelt in Egypt, thirty years. Exodus, 12, 40. o Wherefore say unto I am the LORD, and I 13 And he said unto Abram, Know of a surety the children of Israel, that 'thy seed shall be a stranger in a land that will bring you out from is not theirs,and shall serve them; and they shall this you out of their afflict" them " four hundred years; hold under burdens of the thea with the right have went them ness. Isaiah, 41, 10, ward for the righteous; be fulfilled, and thou which shall proceed out dom. 2 Samuel, 7, e He telleth the num- Therefore there even of one, and many as the stars of the able. Heb. 11, 12 For what saith the Scripture? Abraham un-Cometh this blessed 4 And, behold, the word of the LORD came to him, saying, This shall not be thine heir; but he that shall d come forth out of thine bowels shall be thine heir. own from difficulties in the path of duty: nor is any courage worthy of admiration or imitation, or in the least degree rational, but that which springs from a believing dependence upon God, and a firm persuasion that we are prepared for life and death, and are in the place, and doing the work, which he hath assigned us.-It is a great advantage to stand related to those who are the friends and followers of God: for by their means, and in answer to their prayers, such persons will often be preserved.-S. will rid bondage, and I will with great judgments. Exodus, 6, 6. a p Then Abraham gave up the ghost, and died years; and was gathered to his people. Genesis, q Fill ye up then the measure of your fathers. the Gentiles that they the wrath is come upon 1 a lamp of fire. Then your south quarter shall be from Edom, and your south border shall be the out sea eastward. Num. 34, ed over all kingdoms the land of the Philis tines, and unto the bor CHAP. 16.-B. C. 1911. 14 And also "that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. 15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. 17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and 1 a burning lamp that passed between those pieces. 18 In that same day the LORD made a covenant with Abram, saying, Unto thy seed "have given this land, from the river of Egypt unto the great river, the river Euphrates: 19 The Kenites, and the Kenizzites, and the Kadmonites, 20 And the Hittites, and the Perizzites, and the Rephaims, 21 And the Amorites, and the Canaanites, a And they had no and the Girgashites, and the Jebusites. CHAP. XV. JUSTIFICATION BY FAITH.-Abram's firm belief of the promise MELCHIZEDEK.-Ver. 18-20. Various have been the opinions of expositors God now made him, and God's favourable acceptance of his faith, v. 6. 1. He respecting Melchizedek. Some have conjectured that it was Shem, who, as believed in the Lord, that is, he believed the truth of that promise which God had Abram's venerable progenitor, was entitled to peculiar respect. But Shem's now made him, resting upon the irresistible power, and the inviolable faithfulgenealogy was well known; and Levi was descended from him as well as from ness, of him that made it; Hath he spoken, and shall he not make it good? Note, Abram, which is irreconcileable with the apostle's reasoning on the subject. Those who would have the comfort of the promises, must mix faith with the proOthers therefore have thought that it was the Son of God himself; being unwill-mises, See how the apostle magnifies this faith of Abram, and makes it a standing to allow that any mere man was superior to Abram. But surely the apostle ing example, Rom. 4, 19, 21. He was not weak in faith; he staggered not at the in this case would never have said, that Melchizedek was "made like to the Son promise; he was strong in faith; he was fully persuaded. The Lord work such a of God;" or that Christ was constituted "a priest after the order of Melchizedek;" faith in every one of us! Some think that his believing in the Lord, respected, or consider him as a type of himself! Melchizedek is stated to have been the king not only the Lord promising, but the Lord promised, the Lord Jesus, the Mediaof Salem; (probably the city afterwards called Jerusalem, and distinguished in tor of the new covenant. He believed in him, that is, received and embraced the pagan writers by the name Solyma;) but we may be sure that Christ did not then divine revelation concerning him, and rejoiced to see his day, though at so great a reign over any particular city as a temporal prince. It is indeed very evident distance, John, 8, 56. 2. God counted it to him for righteousness; that is, upon the that Melchizedek was a mere man; but the Lord has not seen good to inform us score of this, he was accepted of God, and, as the rest of the patriarchs, by faith from which of Noah's sons he sprang; or who were his immediate parents, prede- he obtained witness that he was righteous, Heb. 11, 4. This is urged in the New cessors, or successors: indeed, he seems intentionally to have concealed them. Testament, to prove that we are justified by faith, without the works of the law; We may, however, reasonably determine, that he was an aged person, venerable Rom. 4, 3; Gal. 3, 6; for Abram was so justified, while he was yet uncircumcised. for sanctity, who ruled over his subjects in righteousness, while they lived under If Abram, that was so rich in good works, was not justified by them, but by his him in peace; which, when oppression and violence prevailed among their neigh- faith, much less can we, that are so poor in them. This faith, which was imputed bours, perhaps gave the name both to him and to his city: he also kept up the to Abram for righteousness, had lately struggled with unbelief, (v. 2,) and, coming worship of the true God, and though a king, he officiated as his priest,-In these off a conqueror, it was thus crowned, thus honoured. Note, A fiducial, practhings, and many others, he was a remarkable type of Christ; (Notes, Heb. vii:)||tical, acceptance of, and dependence upon, God's promise of grace and glory, in and and, in reverence to his age, rank, piety, and priestly character, Abram shewed through Christ, is that which, according to the tenor of the new covenant, gives us him great honour, received his benediction, and gave him tithes of all his spoils: a right to all the blessings contained in that promise. All believers are justified being influenced to this by some secret divine monition; perhaps being led to see as Abram was, and it was his faith that was counted to him for righteousness.-H. in this typical character his future Lord and Saviour. At least the Spirit of God THE DARK DAY.-The children of light do not always walk in the light, but intended to instruct Abram's descendants by this action, "that a better priest sometimes clouds and darkness are round about them. This great darkness, should arise" than those of the family of Aaron.-We cannot determine from the which brought horror with it, was designed, 1. To strike an awe upon the spirit silence of the sacred historian, that this was the only interview between Melchi- of Abram, and to possess him with a holy reverence, that the familiarity, which zedek and Abram: for, as Shem lived almost as long as Abram, it is probable they God was pleased to admit him to, might not breed contempt. Note, Holy fear met together, though we are not informed that they did.--Bread and wine con- prepares the soul for holy joy; the spirit of bondage makes way for the spirit of And The LORD make the Abram hearkened to the voice of Sarai. с to CHAP. 17.-B. C. 1898. Circumcision instituted. 15 And Hagar bare Abram a son: and Abram day. Genesis, 48, 15. my life long unto this called his son's name, which Hagar bare, Ishthe land of Uz, whose mael. woman that is come b There was a man in Rachel and like Leah, which two did build c For three things the for four which it cannot 4 And he went in unto Hagar, and she con-maid that is heir to her ceived: and when she saw that she had conceived, her mistress was despised in her eyes. 5 And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceiv-put a sword in their ed, I was despised in her eyes: the LORD judge between me and thee. 6 But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai 4 dealt hardly with her, she fled from her face. Pharach, and in the 5, 21. 3 that which is good in thine eyes. 4 afflicted her. And they dwelt from Havilah unto Shur, that is before Egypt, Assyria: and he died in the presence of all his to your masters with all fear. 1 Peter, 2, 18. 15 and hold him in thine h Arise, lift up the lad, him 8 And he said, Hagar, Sarai's maid, whence 10 And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 11 And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name 5Ishmael; because the LORD hath heard thy affliction. 12 And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren. 13 And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me? a great nation. Gen. 21, 18. Now these are the generations of Ishmael, Abraham's son, whom the 14 Wherefore the well was called 6 Beer-lahai-said, God, before whom roi; behold, it is between Kadesh and Bered. adoption. God wounds first, and then heals; humbles first, and then lifts up, Isa. 6, 5, 6. 2. To be a specimen of the methods of God's dealings with his seed; they must first be in the horror and darkness of Egyptian slavery, and then enter with joy into the good land; and therefore he must have the foretaste of their sufferings, before he had the foresight of their happiness. 3. To be an indication of the nature of that covenant of peculiarity which God was now about to make with Abram. The Old Testament dispensation, which was founded on that covenant, was a dispensation, (1.) Of darkness and obscurity, 2 Cor. 3, 13. (2.) Of dread and horror, Heb. 12, 18, etc.-H. name was Job; and that man was perfect and upright, and one 16 And Abram was fourscore and six years that feared God, and old when Hagar bare Ishmael to Abram. eschewed evil. Job, 1, 1. Be ye therefore per- CHAPTER XVII. heaven is perfect. 1 The covenant is renewed. 5 Abram's name changed. 9 Circumcision instituted, 16 Isaac with a numerous issue is promised. Matthew, 5, 48. 1 Or, upright, or, sin cere. c Now to Abraham as of many; but as of dred and thirty years promise of none effect. For if the inheritance God gave it to Abra ham by promise. Gal. d And Moses hid his face; for he was afraid to look upon God. 2 multitude of nations. e That is, They which are the children of the flesh, these are not the children of God: but 8. But now they de that is, an ashamed to be called 2 And I will make my covenant between me and thee, and will multiply thee exceedingly. 3 And Abram dfell on his face: and God talked With him, saying, 4 As for me, behold, my covenant is with thee, and thou shalt be a father of 2 many nations. 5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. 6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 7 And I will establish my covenant between the seed. Romans, 9, me and thee and thy seed after thee in their sire a better country, generations for an everlasting covenant, to be wherefore God is not a God unto thee, and to thy seed after thee. 8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possesSion; and I will be their God. their God; for he hath city. Hebrews, 11, 16. 4 of thy sojournings. he will be our guide even unto death. Ps. 9 And God said unto Abraham, Thou shalt "keep my covenant therefore, thou, and thy seed after thee in their generations. 10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; ness of the faith which Every man-child among you shall be circumcircumcised: that he cised. he had yet being un might be the father of cumcised; that right eousness might be im Romans, 4, 11. In any thing, nor uncir cumcision, but a new 5 a son of eight days, 11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. 12 And 5 he that is eight days old shall be circumcised among you, every man-child in your generations, he that is born in the house, Thou seest my secret mournings for sin, and secret motions towards thee." (4.) "Thou seest me, if in any instance I depart from thee," Ps. 44, 20, 21. This thought should always restrain us from sin, and excite us to duty; Thou God seest me.-H. A WILD MAN.-Ver. 12. The word, rendered “a wild man," properly signifies a wild-ass man: and perhaps this emblem was descriptive of Ishmael's character; but his posterity were principally intended. The Hagarenes, Saracens, and various other tribes of Arabs, are allowed to have descended in great measure from Ishmael; and they have, in all ages, to this present day, been a hardy untamed A GOOD MAN'S DEATH.-AS Abraham should not live to see that good land in the race of free-booters, unlike every other nation in the world. They have chiefly possession of his family, but must die as he lived, a stranger in it; so, to balance subsisted by plundering their neighbours, and passengers; as it appears by the that, he should not live to see the troubles that should come upon his seed, much united testimony of all the historians and travellers who have written of those less to share in them. This is promised to Josiah, 2 Kings, 22, 23. Note, Good countries. They have provoked the enmity of the neighbouring nations, and have men are sometimes greatly favoured by being taken away from the evil to come, Isa. lived in a state of hostility with all men; so that there is no travelling in safety 57, 1. Let this satisfy Abram, that, for his part, 1. He shall go to his fathers in through those countries, except in large armed companies, called caravans, and peace. Note, (1.) Even the friends and favourites of Heaven are not exempted these are often plundered. Yet have they set at defiance the mightiest conquerfrom the stroke of death; Are we greater than our father Abram which is dead? ors in every age, and stood their ground against them all. The Persians, MaceJohn, 8, 53. (2.) Good men die willingly; they are not fetched, they are not forc-donians, and Romans, successively attempted to subjugate them; and made many ed, but they go; their soul is not required, as his, Luke, 12, 20; but cheerfully re- powerful, but ineffectual, efforts to that purpose. At length Mohammed arose, and signed: they would not live always. (3.) At death we go to our fathers, to all under him and his successors, they subdued a large part of the world. After a time, our fathers that are gone before us to the state of the dead, Job, 21, 32, 33; to our indeed, the power of the Mohammedans was transferred to the Turks, who have godly fathers that are gone before us to the state of the blessed, Heb. 12, 23. The repeatedly attempted to subdue the Saracens, or Arabs: but, instead of succeeding, former thought helps to take off the terror of death, the latter puts comfort into they have for above three hundred years been obliged to pay a large tribute to it. (4.) Whenever a godly man dies, he dies in peace. If the way be piety, the them, for the safe passage of their pilgrims to Mecca, the city which is the centre end is peace, Ps. 37, 37. Outward peace, to the last, is promised to Abram; peace of their religion! The descendants of Ishmael also lived as ravagers in the neighand truth in his days, whatever should come after, 2 Kings, 20, 19. Peace with bourhood of the Israelites and Edomites, and other descendants of Abram, and God, and everlasting peace, are sure to all the seed. 2. He shall be buried in a yet were never subjugated by any of them.-S. 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. He shall not only die in peace, but die in honour, die, and be buried decently; not only die in peace, but die in season, Job, 5, 25, 26.-H. CHAP. XVI. THE OMNIPRESENT.-1. The God with whom we have to do is a seeing God, an all-seeing God. God is (as the ancients expressed it) all eye. 2. We ought to acknowledge this with application to ourselves. He that sees all sees me, as David, Ps. 139, 1. O God, thou hast searched me, and known me. 3. A believing regard to God, as a God that sees us, will be of great use to us in our returns to him. It is a proper word for a penitent: (1.) "Thou seest my sin and folly:" I have sinned before thee, says the prodigal: in thy sight, says David. (2.) "Thou seest my sorrow and affliction;" that Hagar especially refers to: when we have brought ourselves into distress by our own folly, yet God has not forsaken us. (3.) "Thou seest the sincerity and seriousness of my return and repentance. CHAP. XVII. THE COVENANT OF GRACE.-Observe here, 1. What we may expect to find God to us; I am the Almighty God; by this name he chose to make himself known to Abram, rather than by his name Jehovah, Exod. 6, 3. He used it to Jacob, ch. 35, 11. They called him by this name, ch. 28, 3; 43, 14; 48, 3. It is the name of God that is mostly used throughout the book of Job, at least thirty times in the discourses of that book. After Moses, Jehovah is more frequently used, and this very rarely; I am El-shaddai, it bespeaks the almighty power of God, either, 1. As an avenger, from he laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isa. 13, 6, and Joel, 1, 15. Or, 2. As a benefactor, for who, and sufficient. He is a God that is enough; or, as our old English translation reads it here very significantly, I am God all-sufficient. Note, The God with whom we have to do is a God that is enough. (1.) He is enough in himself; he is self-sufficient; he has every thing, and he needs not any thing. (2.) He is enough to us, if we be in Isaac is promised. or bought with money of any stranger, which is not of thy seed. 13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. 14 And the uncircumcised man-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. for 15 And God said unto Abraham, As Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. 16 And I will bless her, and give thee a son also of her: yea, I will bless her, and 7 she shall be a mother of nations; kings of people shall be of her. 17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall 'Sarah, that is ninety years old, bear? 18 And Abraham said unto God, O that Ishmael might live before thee! 19 And God said, "Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. 20 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve "princes shall he beget, and I will make him a great nation. 0 21 But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. 22 And he left off talking with him, and God went up from Abraham, 23 ¶ And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him. 24 And Abraham was ninety years old and nine when hewas circumcised 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. your houses: for who- that soul shall be cut off from the congrega- he be a stranger, or 6 That is, Princess. Sarah as he had said, Genesis, 21, 1. 7 tions. laughed within herself, am saying. Genesis, 18, God hath made me to And she said, Who would have said unto Abraham, that Sarah dren suck? for I have old age. Genesis, 21, 7. Sarah conceived, and bare Abraham a the set time of which God had spoken to him. they all children: but, be called. That is, these are not the chil- are counted for the and Sara shall have a son. Rom. 9, 7-9. Now an altar unto the LORD. b And there came two angels to Sodom at even, etc. Genesis, 19, 1. Be not forgetful to entertain strangers; for d And the man brought the men into Joseph's house, and gave their feet; and he gave 1 stay. 2 you have passed. e And Isaac brought Rebekah, and came his wife; and he 2 And he lift up his eyes and looked, and, lo, three b men stood by him: and, when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, с 3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: 4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: 5 And I will fetch a morsel of bread, and 1comfort ye your hearts; after that ye shall pass on: for therefore 2 are ye come to your servant. And Gen they said, So do, as thou hast said. was comforted after his f Sarah conceived, and spoken to him. Gen. 21, 2. 9 And being not weak in faith, he considered not his own body now about an hundred years old, neither yet the womb. Romans, 4, 19, Sara herself received of a child when she she judged him faithful unto the angel, Where- for I am an old man,and 6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. 7 And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto a young man; and he hasted to dress it. h Through faith also 8 And he took butter, and milk, and the calf seed, and was delivered which he had dressed, and set it before them; and was past age, because he stood by them under the tree, and they did eat. 9 And they said unto him, Where is Sarah And Zacharias said thy wife? And he said, Behold, in the tent. 10 And he said, I will certainly return unto my wife well stricken thee according to the time of life; and, lo, Even as Sara obeyed Sarah thy wife shall have fa son. And Sarah lord: whose daughters heard it in the tent door, which was behind him. well, and are not afraid 11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with towns, and by their hold, thou hast made Sarah after the manner of women. promise. Gal. 4, 28. n Now these are the Abraham's son, whom their names, by their according to their na hand; for I will make a great nation. p And the LORD went his way, as soon as he had left communing and 26 In the selfsame day was Abraham circum-brahamreturned unto cised, and Ishmael his son. his place. Gen. 18, 33. in years. Luke, 1, 18. Abraham, calling him ye are, as long as ye do with any amazement. k Ah Lord God! be the heaven and the too hard for thee. Jer. possible. Matthew, 19, 26. Being fully per had promised he was 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 child, which am old? 14 Is any thing too hard for the LORD? At would have the covenant made with him; and the Promised Seed to come from him; then, God did not answer him in the letter, but in that sense which was equivalent, nay, which was every way better. 1. God repeats to him the promise of a son by Sarah; she shall bear thee a son indeed. Note, (1.) Even true believers need to have God's promises doubled and repeated to them, that they may have strong consolation, Heb. 6, 18. (2.) Children of the promise are children indeed. 2. He names that child, calls him Isaac, Laughter; because Abraham rejoiced in spirit when this son was promised him. Note, If God's promises be our joy, his mercies promised shall in due time be our exceeding joy. Christ will be Laughter to them that look for him; they that now rejoice in hope, shall shortly rejoice in having that which they hope for: this is laughter that is not mad. 3. He entails the covenant upon that child; I will establish my covenant with him. Note, God takes whom he pleases into covenant with himself, according to the good pleasure of his will: see Rom. 9, 8, 18.-H. 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 to us a happiness for our immortal souls: see Ps. 16, 5, 6; 73, 25. 2. What God requires that we be to him; the covenant is mutual, Walk before me, and be thou perfect, that is, upright and sincere; for herein the covenant of grace is well ordered, that sincerity is our gospel perfection. Observe, 1. That to be religious, is to walk before God in our integrity; it 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, and to be continually in his fear. It is to be inward with him, in all the duties of religious worship, for in them particularly we walk before God, 1 Sam, 2, 30, and to be entire for him, in all holy conversation. I know no religion but sincerity. 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 and comfort of our relation to him. 3. A continual re-expected strangers, and how richly his expectations were answered; ver. 1. He gard to God's all-sufficiency will have a great influence upon our upright walking with him. -H. CIRCUMCISION.-The ordinance was to be administered to children when they were eight days old, and not sooner; that they might gather some strength to be able to undergo the pain of it, and that at least one Sabbath might pass over them. The children of the strangers, of whom the master of the family was the true domestic owner, were to be circumcised, v. 12, 13; which looked favourably upon the Gentiles, who should, in due time, be brought into the family of Abraham, by faith: see Gal. 3, 14. The religious observance of this institution was required, under a very severe penalty, v. 14. The contempt of circumcision was a contempt of the covenant; if the parents did not circumcise their children, it was at their peril, as in the case of Moses, Exod. 4, 24, 25. With respect to those that were not circumcised in their infancy, if, when they grew up, they did not themselves come under this ordinance, God would surely reckon with them, If they cut not off the flesh of their fore-skin, God would cut them off from their people, It is a dangerous thing to make light of divine institutions, and to live in the neglect of them.-H. CHAP. XVIII. ENTERTAIN STRANGERS.-Observe here, I. How Abraham sat in the tent-door, in the heat of the day; not so much to repose or divert himself, as to seek an opportunity of doing good, by giving entertainment to strangers and travellers, there being perhaps no inns to accommodate them. Note, 1. We are likely to have the most comfort of those good works that we are most free and forward to. 2. God graciously visits those in whom he has first raised the expectation of him, and manifests himself to those that wait for him. When Abraham was thus sitting, he saw three men coming toward him. These three men were three spiritual heavenly beings, now assuming human bodies, that they might be visible to Abraham, and conversable with him. Some think that they were all created angels, others, that one of them was the Son of God, the Angel of the covenant, whom Abraham distinguished from the rest, ver. 3, and who is called Jehovah, ver. 13. The apostle improves this, for the encouragement of hospitality, Heb, 13, 2. Those that have been forward to entertain strangers, have entertained angels, to their unspeakable honour and satisfaction. Where, upon a prudent and impartial judgment, we see no cause to suspect ill, charity teaches us to hope well, and to shew kindness accordingly; it is better to feed five drones, or wasps, than to starve one bee. COVENANT-BLESSINGS.-Covenant-blessings are reserved for Isaac, and appro II. How Abraham entertained those strangers, and how kindly his entertainpriated to him, v, 19, 21, If Abraham, in his prayer for Ishmael, meant that hement was accepted. The Holy Ghost takes particular notice of the very free 19 For I know him, that he " will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring 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, upon P 21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. 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? GENESIS, XIX. CHAP. 18-B. C. 1838. 1 Henceforth I call you servant knoweth not what his lord doeth: but I have called you have heard of my Father I have made 15, 15. not servants; for the friends; for all things own unto you. John, m His name shall en dure for ever: his name be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed. Ps. 72, 17. And the ScripGod would justify the heathen through faith, preached before the ture, foreseeing that Gospel unto Abraham, nations be blessed. Gal. saying, In thee shall all 3, 8. I CHAP. 18-B. C. 1998 seeketh the truth; and will pardon it. Jer. 5,1. w And he spake a parable unto them to this end, that men ought 18, 1. always to pray and not thou art mindful of What is man that Lot entertaineth two angels. lack of five? And he said, If I find there forty and five, 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 found there. And he said, I will not your thoughts, nei- not do it if I find thirty there. him? and the son of man that thou visitest him? Psalm 8, 4. y Pray without ceasing. 1 Thes. 5, 17. For my thoughts are ther are your ways my ways, saith the LORD. Isaiah, 55, 8. a Let us therefore come boldly unto the we may obtain mercy, in time of need. Heb. throne of grace, that and find grace to help 4, 16. which is of you kept The effectual fervent All things are naked of him with whom we and opened untothe eyes have to do. Heb. 4, 12. q See verses 1 and 2. And they fell upon God, the God of the one man sin, and wilt thon be wroth with all the congregation? their faces, and said, O spirits of all flesh, shall CHAP. 19.-B. C. 1898. a See chapter 18, 2,22. b Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Hebrews, 13, 2. e And they drew nigh unto the village whither they went: and he made have gone farther. d See chapter 18, 8. 8 Enter ye in at the Numbers, 16, 22 strait gate: for wide is the way, that leadeth to there be which go in 31 And he said, Behold now, "I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found 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 way, as soon as he had left communing with Abraham: and Abraham returned unto his place. CHAPTER XIX. 1 Lot entertaineth two angels; 4 The vicious Sodomites stricken with blindness. 17 He is directed to flee to the mountain. 24 Sodom and Gomorrah destroyed. 26 Lot's wife punished. 31 Origin of Moab and Ammon. AND ND there came "two angels to Sodom at even; and Lot sat in the gate of Sodom: as though he would 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, Í ness against them; and pray you, into your servant's house, and tarry ns Sodom, they hide it all night, and wash your feet, and ye shall rise soul for they have rewarded evil unto them up early, and go on your ways. And they said, Nay; but we will abide in the street all night. cleanness through the 3 And he pressed upon them greatly; and they Say ye to the right hearts, to dishonour turned in unto him, and entered into his house; well with him: for they 24. Even as Sodom eous, that it shall be tween themselves, Rom. and he made them a feast, and did bake untheir doings. Woe unshall eat the fruit of and Gomorrah, and the leavened bread, and they did eat. be ill with him: for the reward of his hands thereat: because strait is the gate, and narrow is the way, which lead eth unto life, and few there be that find it. Matthew, 7, 13, 14. to the wicked! it shall shall be given him. Isa. 3, 10, 11. u Doth God pervert judgment? or doth the Almighty pervert jus tice? Job, 8, 3. Verily there is a reward for the righteous; verily he is a God that judgeth in the earth. Psalm 58, 11. through the streets of wickedly; seeing that and know, and seek in mine house, do not this Run to and fro Run ye to and fro Jerusalem, and see now, the broad places thereof, there be any that exe if ye can find a man, if cuteth judgment, that and affectionate welcome which Abraham gave to the strangers. 1. He was complaisant and respectful to them; forgetting his age, he ran to meet them in the most obliging manner, and bowed himself toward the ground, though as yet he knew nothing of them, but that they appeared graceful respectable men. Note, Religion does not destroy, but improves, good manners, and teaches us to honour all men. Decent civility is a great ornament to piety. 2. He was very earnest and importunate for their stay, and took it as a great favour, ver. 3, 4. Note, (1.) It becomes those whom God has blessed with plenty, to be liberal and open-hearted in their entertainments, according to their ability, and (not in complement, but cordially,) to bid their friends welcome: we should take a pleasure in shewing kindness to any; for both God and man love a cheerful giver. Who would eat the bread of him that has an evil eye? Prov. 23, 6, 7.-H. FAMILY WORSHIP.-Abraham 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. Observe, 1. God having made the covenant with him and his seed, and his household being circumcised, pursuant to that, he was very careful to teach and rule them well. Those that expect family-blessings must make conscience of family-duty. If our children be the Lord's, they must be nursed for him; if they wear his livery, they must be trained up in his work. 2. Abraham not only took care of his children, but of his household; his servants were catechised servants. Masters of families should instruct, and inspect the manners of, all under their roof. The poorest servants have precious souls that must be looked after. 3. Abraham made it his care and business to promote practical religion in his family. He did not fill their heads with matters of nice speculation, or doubtful disputation; but he taught them to keep the way of the Lord, and to do judgment and justice, that is, to be serious and devout in the worship of God, and to be honest in their dealings with all men. 4. Abraham, herein, had an eye to posterity, and was in care not only that his household with him, but that his household after him, should keep the way of the Lord; that religion might flourish in his family, when he was in his grave. 5. His doing this, was the fulfilling of the conditions of the promises which God had made him. Those only can expect the benefit of the promises, that make conscience of their duty.-H. INTERCESSION.-This is the first solemn prayer we have upon record in the Bible: and it is a prayer for the sparing of Sodom. Abraham, no doubt, greatly abhorred the wickedness of Sodom, he would not have lived among them, as Lot did, if they would have given him the best estate in their country; and yet he prayed || pray you, do not so this man is come into folly. Behold, here is and his concubine, etc. my daughter, a maiden, Judges, 19, 23, 24. e 5 And they called unto Lot, and said unto him, f Where are the men which came in to thee this night? bring them out unto us, that we may know them. 6 And Lot went out at the door unto them, and shut the door after him, earnestly for them. Note, Though sin is to be hated, sinners are to be pitied and prayed for. God delights not in their death, nor should we desire, but deprecate, the woeful day. Here is great faith; and it is the prayer of faith that is the prevailing prayer. His faith pleads with God, orders the cause, and fills his mouth with arguments. He acts faith especially upon the righteousness of God, and is very confident, 1. That God will not destroy the righteous with the wicked, ver. 23. No, that be far from thee, ver. 25. We must never entertain any thought that derogates from the honour of God's righteousness. See Rom. 3, 5, 6. Here is great humility. 1. A deep sense of his own unworthiness, ver. 27. Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes; and again, ver. 31, 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. Note, [ 1.] The greatest of men, the most considerable and deserving, are but dust and ashes, mean and vile, before God; despicable, frail, and dying. [2] Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and God. He is the Lord of glory, we are worms of the earth. [3.] The access we have to the throne of grace, and the freedom of speech allowed us, are just matter of humble wonder, 2 Sam. 7, 18. (2) An awful dread of God's displeasure. Oh let not the Lord be angry, ver. 30, and again, ver. 32. [1.] 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, however he may seem, is not really, angry with the prayers of the upright, (Ps. 80, 4,) for they are his delight, (Prov. 15, 8,) and he is pleased when he is wrestled with. [2] That, even when we receive special tokens of the divine favour, we ought to be jealous over ourselves, lest we make ourselves obnoxious to the divine displeasure; and therefore we must bring the Mediator with us in the arms of our faith, to atone for the iniquity of our holy things. 1. God's general good-will appears in this, that he consented to spare the wicked for the sake of the righteous. See how swift God is to shew mercy; he even seeks a reason for it. See what great blessings good people are to any place, and how little those befriend themselves, that hate and persecute them. 2. His particular favour to Abraham appeared in this, that he did not leave off granting, till Abraham left off asking. Such is the power of prayer.-H. CHAP. XIX. SEEK TO SAVE OTHERS.-Lot is directed to give notice to his |