Imágenes de páginas
PDF
EPUB
[blocks in formation]

7 And it came to pass,
when God destroyed
the cities of the plain,
Abraham, and sent Lot

out of the midst of the
overthrew the cities in

overthrow, when he

which Lot dwelt. Genesis, 19, 29.

13 But the men of Sodom were wicked and that God remembered 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.

18 Then Abram removed his tent, and came and dwelt in the 2 plain of Mamre, which is in 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.

[blocks in formation]

m And the LORD said,
Sodom and Gomorrah
is great, and because
ous. Genesis, 18, 20.
And delivered just Lot,

Because the cry of
their sin is very griev-

conversation
vexed with the filthy

of

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

round about, and be

p And thy seed shall be as the dust of the earth, and thou shalt

spread abroad to the

west, and to the east,
and to the north, and
to the south. Genesis,

28, 14
not
who didst drive out the
before thy people Israel,

inhabitants of this land

and gavest it to the
seed of Abraham thy
friend for ever? 2

Chron. 20, 7.

Who can count the

dust of Jacob, and the

number of the fourth
part of Israel? Num-
bers, 23, 10. As the
host of heaven cannot
be numbered, neither
measured; so will I
multiply the seed of
the Levites that minis-
ter unto me. Jer. 33,

the sand of the sen
David my servant, and

22

there even of one, and
Therefore sprang

him as good as dead,
so many as the stars of
the sky in multitude,

and as the sand which

is by the sea shore in-
numerable. Heb. 11, 12.

2 plains.

CHAP. 14-B. C. 1913.
a And the beginning
of his kingdom was

Babel, and Erech, and

Accad, and Calneh, in
the land of Shinar.
Genesis, 10, 10.

And it shall come to
the LORD shall set his

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 Ham, and the Emims in 1 Shaveh Kiriathaim,

6 And the Horites in their mount Seir, unto 2 El-paran, which is by the wilderness.

pass in that day, that
hand again the second
time to recover the
remnant of his people,
from Assyria, and from
Egypt, and from Pa-
thros, and from Cush,

which shall be left.

and from Elam, and

from Shinar, and from
Hamath, and from the
islands of the sea. Isa.

7 And they returned, and came to En-mishpat, which is Kadesh, and smote all the country of wars and fightings

let us not be wanting in prayer, but, wherever we are, call on the name of the Lord.

not hence, even of your

Lot taken prisoner.

CHAP. 14.-B. C. 1913. the Amalekites, and also the Amorites, that
lusts that war in your dwelt in Hazezon-tamar.
members? James, 4, 1.
d Sodom, and Gomor-
rah, Admah, and Ze-
overthrew in his anger.
Deut. 29, 23.

boim, which the LORD

e Haste thee, escape
any thing till thou be
fore the name of the
city was called Zoar.

thither; for I cannot do
come thither. There

[ocr errors]

Genesis, 19, 22
And the border shall
the goings out of it
this shall be your land

go down to Jordan, and
shall be at the salt sea:

with the coasts thereof
round about. Num.

34, 12.

Or the plain of 2 Or, the plain of

Kiriathaim.

Paran.

Hazazon tamar,

which is En-gedi.
Chron. 20, 2.

h

And they said one

2

to another, Go to,
us make brick, and
buru them throughly.
And they had brick
had they for mortar.

for stone, and slime
Genesis, 11, 3.

i Escape for thy life;
look not behind thee,
neither stay thou in all

mountain. Genesis, 19,

17.

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 h slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain.

11 And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way. 12 And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed.

k

13 ¶ And there came one that had escaped,

the plain; escape to the and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.

j Terah took Abram
his son, and Lot the
son of Haran his son's
son. Genesis, 11, 31.
k See chapter 13, 12
7 See verse 24.

m And Abram said no strife, I pray thee, and between my herd

unto Lot, Let there be

between me and thee,

men and thy herdmen;
for we be brethren.
Genesis, 13, 8.

3 Or, led forth.
4 Or, instructed.

of

And all the men
house, and bought with

his house, born in the
money of the stranger,
were circumcised with
him. Genesis, 17, 27.
o See Isaiah, 41, 2, 3,

[ocr errors]
[merged small][merged small][ocr errors]

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.

at the LORD, saying,
Shall I pursue after
this troop? shall I over-
take them? And he

17 T And the king of Sodom went out to meet answered him, Pursue; him after his return from the slaughter of Chedorlaomer, and of the kings that were with

for thou shalt surely
overtake them and
without fail recover all.

9

1 Samuel, 30, 8. him, at the valley of Shaveh, which is the

q See 2 Samuel, 18, 18.

For this Melchisedec,

the most high God, who

king's dale.

king of Salem, priest of 18 And "Melchizedek king of Salem brought met Abraham return forth bread and wine: and he was the priest

ing from the slaughter
of the kings, and bless-

ed

him. Hebrews, 7, 1. Of the most high God.

LORD

hath

8

e From whence come
8 The
among you? come they 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.

19 And he blessed him, and said, Blessed be

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 victorious 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.

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 conIcludes 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 affection- PRACTICAL OBSERVATIONS.-Ver. 1-16. Sinners may for a season prosper, though ately? v. 8, 9. When the great God condescends to beseech us, we may well afford to the wrath of God abides upon them: but respites are not pardons, and prosperity beseech one another, to be reconciled, 2 Cor. 5, 20. (2.) He offers him a sufficient often hardens and ripens men for destruction. After four hundred years the curse share of the land they were in. God had promised Abraham to give this land denounced on Canaan began to take effect: let us hear and fear, and flee from the to his seed, ch. 12, 7. (3.) He gives him his choice, and offers to take up with his wrath to come.-Avarice, ambition, and the thirst of dominion are insatiable, leavings; If thou wilt take the left hand, I will go to the right. Note, It is a noble render men savage and brutal, and in all ages have filled the earth with misery and conquest to be willing to yield for peace-sake; it is the conquest of ourselves, and destruction: yet God executes his righteous purposes even by means of the unour own pride and passion, Matth. 5, 39, 40. It is not only the punctilios of honour, righteousness of men.-Some calamity might have been expected to befall Lot for but even interest itself, that, in many cases, must be sacrificed to peace.-H. his misconduct; and we may expect similar consequences, if we imitate his example, LOT'S CHOICE.-Sensual choices are sinful choices, and seldom speed well. Those and prefer the prospect of gain, to "the means of grace," and "the communion of who, in choosing relations, callings, dwellings, or settlements, are guided and go- || the saints." But the Lord, though he rebuke and chasten, will not forsake his of verned by the lusts of the flesh, the lusts of the eye, or the pride of life, and con- fending children; and we also must be ready to forgive, and hasten to the relief of, sult not the interests of their souls and their religion, cannot expect God's presence our offending brethren.-War can never be desirable: but in the present state of with them, nor his blessing upon them, but are commonly disappointed even in things it may be lawful, and even advisable; and never more so, than in order to that which they principally aimed at, and miss of that which they promised relieve the oppressed. They who serve God, whatever means they employ, will not themselves satisfaction in. In all our choices, this principle should over-rule us, depend on an arm of flesh; and when they trust in him, and have a righteous cause That that is best for us, which is best for our souls.-H. and a good conscience, it becomes them to be bold as a lion, and not to shrink

God encourageth Abram.

Abram of the most high God, possessor heaven and earth:

of

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:

[blocks in formation]
[blocks in formation]

e

[blocks in formation]

ward for the righteous;
verily he is a God that
judgeth in the earth.
Psalm, 58, 11. God is a
rewarder of them that
diligently seek him.
Hebrews, 11, 6.

d And when thy days

be

fulfilled, and thou

shalt sleep with thy
fathers, I will set up
thy seed after thee,
of thy bowels, and I
dom. 2 Samuel, 7, 12.
e He telleth the num-
ber of the stars; he
calleth them all by
their names. Ps. 147, 4.

which shall proceed out
will establish his king-

Therefore sprang him as good as dead,

there even of one, and

so

many as the stars of the
sky in multitude, and
as the sand which is by

the sea shore innumer-
For what saith the

able. Heb. 11, 12

[ocr errors]

Scripture? Abraham
believed God, and it
was counted unto him
for righteousness.
ness then upon the

un-Cometh this blessed
circumcision only, or
ion also? for we say

4 And, behold, the word of the LORD came to him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.

5 And he brought him forth abroad, and said, Look now toward heaven, and "tell the stars, if thou be able to number them: and he said unto him, fSo shall thy seed be.

6 And he believed in the LORD; and counted it to him for righteousness.

i

he

that

7 And he said unto him, I am the LORD brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

8 And he said, Lord GOD, whereby shall I know that I shall inherit it?

upon the uncircumcis

that faith was reckon-
ed unto Abraham for
righteousness. Rom.

[ocr errors]

h And that was count

[merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][ocr errors][merged small]

ed unto him for right- child,
erations for evermore.

eousness unto all gen

Psalm 106, 31. Even as
Abraham believed God,
and it was accounted to

him for righteousness.

3, 6.

[blocks in formation]

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.

CHAP. 16.-B. C. 1911.
a And they had no
because that
Elisabeth was barren;
and they both were
now well stricken in
years. Luke, 1, 7.

1 Or, Agar. Which
things are an allegory:
for these are the two
covenants; the one
from the mount Sinai,

which gendereth

to

bondage, which is Agar.
Gal. 4, 24.

b And Jacob's anger

was

kindled against Am I in God's stead

Rachel: and he said,

who hath withheld

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 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 I 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, and the Girgashites, and the Jebusites.

CHAPTER XVI.

1 Sarai, being barren, giveth Hagar to Abram. 6 Hagar fleeth
from her mistress, 9 is sent back by an angel to submit to her.
15 Ishmael is born.

NOW

[OW Sarai, Abram's wife, "bare him no children: and she had an handmaid, an Egyptian, whose name was 1 Hagar.

2 And Sarai said unto Abram, Behold now, from thee the fruit of the LORD hath restrained me from bearing:

the womb? Gen. 3, 2

stituted a suitable refreshment of Abram's weary followers: and it is remarkable
that Christ hath appointed the same, as the memorials of his body and blood,
which are "meat indeed and drink indeed." Melchizedek is the only person ex-
pressly spoken of, as the priest of the true God, before the institution of the
Aaronic priesthood. In this he had no predecessor, or successor, but was ap-
pointed for special purposes by God himself.-S.

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 of Salem; (probably the city afterwards called Jerusalem, and distinguished in pagan writers by the name Solyma;) but we may be sure that Christ did not then reign over any particular city as a temporal prince. It is indeed very evident that Melchizedek was a mere man; but the Lord has not seen good to inform us from which of Noah's sons he sprang; or who were his immediate parents, predecessors, or successors: indeed, he seems intentionally to have concealed them. We may, however, reasonably determine, that he was an aged person, venerable for sanctity, who ruled over his subjects in righteousness, while they lived under him in peace; which, when oppression and violence prevailed among their neighbours, perhaps gave the name both to him and to his city: he also kept up the worship of the true God, and though a king, he officiated as his priest,-In these things, and many others, he was a remarkable type of Christ; (Notes, Heb. vii:) and, in reverence to his age, rank, piety, and priestly character, Abram shewed him great honour, received his benediction, and gave him tithes of all his spoils: being influenced to this by some secret divine monition; perhaps being led to see in this typical character his future Lord and Saviour, At least the Spirit of God intended to instruct Abram's descendants by this action, "that a better priest should arise" than those of the family of Aaron.-We cannot determine from the silence of the sacred historian, that this was the only interview between Melchizedek and Abram: for, as Shem lived almost as long as Abram, it is probable they met together, though we are not informed that they did.-Bread and wine con

not only the Lord promising, but the Lord promised, the Lord Jesus, the Media-
tor of the new covenant. He believed in him, that is, received and embraced the
divine revelation concerning him, and rejoiced to see his day, though at so great a
distance, John, 8, 56. 2. God counted it to him for righteousness; that is, upon the
score of this, he was accepted of God, and, as the rest of the patriarchs, by faith
he obtained witness that he was righteous, Heb. 11, 4. This is urged in the New
Testament, to prove that we are justified by faith, without the works of the law;
Rom. 4, 3; Gal. 3, 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, that are so poor in them. This faith, which was imputed
to Abram for righteousness, had lately struggled with unbelief, (v. 2,) and, coming
off a conqueror, it was thus crowned, thus honoured.
Note, A fiducial, prac-
tical, acceptance of, and dependence upon, God's promise of grace and glory, in and
through Christ, is that which, according to the tenor of the new covenant, gives us
a right to all the blessings contained in that promise. All believers are justified
as Abram was, and it was his faith that was counted to him for righteousness.-H.
THE DARK DAY,-The children of light do not always walk in the light, but
sometimes clouds and darkness are round about them. This great darkness,
which brought horror with it, was designed, 1. To strike an awe upon the spirit
of Abram, and to possess him with a holy reverence, that the familiarity, which
God was pleased to admit him to, might not breed contempt. Note, Holy fear
prepares the soul for holy joy; the spirit of bondage makes way for the spirit of

i

[blocks in formation]

I pray thee, go in unto my maid; it may be CHAP. 16.—B. C. 1911. that I may obtain children by her.

2 be builded by her.-
woman that is come

And The LORD make the
into thine house like

to

Rachel and like Leah,
the house of Israel.
Ruth, 4, 11.

which two did build

e For three things the

earth is disquieted, and

for four which it cannot
bear:.. For an odious
woman when she is
married; and an hand-
mistress. Pro. 30, 21, 23.
d And they said unto
them, The LORD look
upon you and judge;

that is heir to her

con-maid
con-

Abram hearkened to the voice of Sarai.
3 And Sarai, Abram's wife, took Hagar her
maid, the Egyptian, after Abram had dwelt ten
years in the land of Canaan, and gave her
her husband Abram to be his wife.
4 And he went in unto Hagar, and she
ceived: and when she saw that she had
ceived, her mistress was despised in her
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
ed, I was despised in her eyes: the d LORD judge
between me and thee.

c

eyes.

CHAP. 17.-B. C. 1898.

my life long unto this
b There was a man in

day. Genesis, 48, 15.
the land of Uz, whose

name was Job; and

that man was perfect

and upright, and one

Circumcision instituted.

15 And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael.

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

fect, even as your
Father which is in

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 and his seed were the promises made. He

because ye have made saith not, And to seeds,

as

upon you and judge; our savour to be abPharach, and in the conceiv-put a sword in their 5, 21.

horred in the eyes of one, And to thy seed,

[blocks in formation]

8 And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. 9 And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.

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 5 Ishmael; 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?

14 Wherefore the well was called Beer-lahairoi; behold, it is between Kadesh and Bered.

AND

when Abram was ninety years old and nine, the LORD appeared to Abram, and of many; but as of said unto him, I am the Almighty God; "walk which is Christ. And before me, and be thou 1 perfect. covenant that was conwhich was four hun

eyes servants, to I say, that

hand to slay us. Exod. firmed before of God
in Christ,

3

that which is good

in thine eyes.

4 afflicted her.

And they dwelt from

e And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward

Assyria: and he died

in

the presence of all his
brethren. Gen. 25, 18.

Servants, be subject

to your masters with
And the angel of the

all fear. 1 Peter, 2, 18.
Lond called unto Abra-
ham out of heaven the
second time, etc. Gen.

2,15.
and hold him in thine
hand; for I will make

h Arise, lift up the lad,

him

a great nation. Gen. 21, 18. Now these are the generations of Ishmael, Abraham's son, whom the

in, Sarah's hand

maid, bare unto Abra-
ham. Gen. 25, 12.

5 That is, God shall

hear.

[ocr errors]

See Exodus, 2, 23, 24.

j And they dwelt from Havilah unto Shur, that is before Egypt, as

thou goest toward As-
the presence of all his
O LORD, thou hast

syria: and he died in

brethren.

dred and thirty years
after, cannot disannul,

that it should make the

promise of none effect.
For if the inheritance
be of the law, it is no
more of promise: but

God gave it to Abra

ham by promise. Gal.
3, 16-18.

d And Moses hid his
to look upon
Exodus, 3, 6.

face; for he was afraid

God.

2 multitude of nations. 3 That is, Father of a great multitude.

e That is, They which are the children of the

flesh, these are not the

children of God: but
the children of the pro-
mise are counted for

8. But now they de

that is, an heavenly:

ashamed to be called

c

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 3 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. their God; for he hath 8 And I will give unto thee, and to thy seed after thee, the land 4 wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.

prepared for them a

city. Hebrews, 11, 16,

4 of thy sojournings.
f For this God is our
God for ever and ever:

he will be our guide

even unto death. Ps.

48, 14. Gen. 25, 18.

searched me, and
known me.
Thou
knowest my down-sit-

ting, and mine up-ris-
my thought afar off.
That is, the well of

ing, thou understandest
Psalm 139, 1, 2

him that liveth and
seeth me.

CHAP. 17.—B. C. 1898.
with God after he be-
hundred years, and be

a And Enoch walked gat Methuselah three gat sons and daughters. Genesis, 5, 22. And he blessed Joseph, and

said, God, before whom

my fathers Abraham
and Isaac did walk, the
God which fed me all

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.

All the paths of the truth unto such as keep

LORD are mercy

his covenant and his
testimonies. Psalm 25,

10.

h

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, And he received the between me and you and thy seed after thee; seal of the righteous. neas of the faith which Every man-child among you shall be circum

sign of circumcision, a

he had yet being un

circumcised: that he cised.

might be the father of
all them that believe,
though they be not cir

cumcised; that right
puted unto them also.

eousness might be im

Romans, 4, 11. In
Christ Jesus neither
circumcision availeth

any thing, nor uncir

but a new creature. Gal. 6, 15,

5

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

a son of eight days. 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 race of free-booters, unlike every other nation in the world. They have chiefly subsisted by plundering their neighbours, and passengers; as it appears by the united testimony of all the historians and travellers who have written of those countries. They have provoked the enmity of the neighbouring nations, and have lived in a state of hostility with all men; so that there is no travelling in safety through those countries, except in large armed companies, called caravans, and these are often plundered. Yet have they set at defiance the mightiest conquerors in every age, and stood their ground against them all. The Persians, Macepowerful, but ineffectual, efforts to that purpose. At length Mohammed arose, and under him and his successors, they subdued a large part of the world. After a time, indeed, the power of the Mohammedans was transferred to the Turks, who have repeatedly attempted to subdue the Saracens, or Arabs: but, instead of succeeding, they have for above three hundred years been obliged to pay a large tribute to them, for the safe passage of their pilgrims to Mecca, the city which is the centre of their religion! The descendants of Ishmael also lived as ravagers in the neighbourhood of the Israelites and Edomites, and other descendants of Abram, and yet were never subjugated by any of them.-S.

A GOOD MAN'S DEATH.-AS Abraham should not live to see that good land in the possession of his family, but must die as he lived, a stranger in it; so, to balance that, he should not live to see the troubles that should come upon his seed, much less to share in them. This is promised to Josiah, 2 Kings, 22, 23. Note, Good men are sometimes greatly favoured by being taken away from the evil to come, Isa. 57, 1. Let this satisfy Abram, that, for his part, 1. He shall go to his fathers in peace. Note, (1.) Even the friends and favourites of Heaven are not exempted from the stroke of death; Are we greater than our father Abram which is dead? John, 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 resigned: they would not live always. (3.) At death we go to our fathers, to all our fathers that are gone before us to the state of the dead, Job, 21, 32, 33; to our godly fathers that are gone before us to the state of the blessed, Heb. 12, 23. The former thought helps to take off the terror of death, the latter puts comfort into it. (4.) Whenever a godly man dies, he dies in peace. If the way be piety, the end is peace, Ps. 37, 37. Outward peace, to the last, is promised to Abram; peace and truth in his days, whatever should come after, 2 Kings, 20, 19. Peace with God, and everlasting peace, are sure to all the seed. 2. He shall 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. 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

די

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.

15 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.

6

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.

[blocks in formation]

that soul shall be cut he be a stranger, or

off from the congregation of Israel, whether born in the land. Ex. 12, 15, 19.

6 That is, Princess. j And the LORD Visited and the LORD did unto Genesis, 21, 1.

tions.

Sarah as he had said, Sarah as he had spoken. she shall become naTherefore saying. After I am pleasure, my lord being

Sarah

bron, and built there

an altar unto the LORD. Genesis, 13, 18

b And there came two etc. Genesis, 19, 1.

angels to Sodom at even,

c Be not forgetful to entertain strangers; for thereby some have entertained angels unawares. Heb. 13, 2.

d And the man brought

the men into Joseph's water, and they washed

house, and gave them

their feet; and he gave
their asses provender.
laughed within herself, Genesis, 43, 24.
2 you have passed.
3 Hasten.

waxed old shall I have

Genesis, 18,

And Sarah said, God hath made me to laugh, so that all that hear will laugh with Genesis, 21, 6.

me

And she said, Who

1 stay.

e And Isaac brought her into his mother Sarah's tent, and took

Rebekah, and she be

came his wife; and he

ND the LORD "appeared unto him in the AND plains of Mamre: and he sat in the tent door in the heat of the day;

2 And he lift up his eyes and looked, and, lo, three men stood by him: and, when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,

c

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: loved her: and Isaac for therefore 2 are ye come to your servant. And they said, So do, as thou hast said.

was comforted after his mother's death.

would have said unto
should have given chil
born him a son in his

Abraham, that Sarah 24, 67.

dren suck? have

old age. Genesis, 21, 7.

778

Sarah conceived,

and bare Abraham a son in his old age, at the set time of which God had spoken to him. Neither,

Gen. 21, 2 end of Abraham, are because they are the In Isaac shall thy seed

seed

they all children: but,

be called. That is, They which are the children of the flesh,

these are not the chil dren of God: but the children of the promise

are counted for the seed. For this is the word of promise, At this time will I come,

and Sara shall have

son.

a

Rom. 9, 7-9. Now

we, brethren, as Isaac was, are the children of

promise. Gal 4, 28. generations of Ishmael,

n Now these are the

Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham:.. These are the sons of Ishmael, and these are towns, and by their according to their na

their names, by their castles; twelve princes

tions. Gen. 25, 12, 16.

o

Arise, lift up the lad. hand; for I will make Genesis, 31, 18.

and hold him in thine

him 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. q I made haste, and

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 in ward 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 regard 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.

Gen

f Sarah conceived, and bare Abraham a son in

his old age, at the set spoken to him. Gen.

time of which God had

21, 2.

g And being not weak

in faith, he considered

not his own body now dead, when he was

3

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 fetchabout an hundred years ed a calf tender and good, and gave it unto a young man; and he hasted to dress it.

old, neither yet the of Sarah's

womb. Romans,4, 19.

h Through faith also Sara herself received strength to conceive

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

of a child when she

she judged him faithful who had promised. Hebrews, 11, 11.

unto the angel, Where

by shall I know this?

for I am an old man,and

in years. Luke, 1, 18.

Abraham, calling him

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 hold, thou hast made Sarah after the manner of women.

[blocks in formation]

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.

CHAP. XVIII. ENTERTAIN STRANGERS.-Observe here, I. How Abraham expected strangers, and how richly his expectations were answered; ver. 1. He 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

[blocks in formation]

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?

25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall " not the Judge of all the earth do right?

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

[ocr errors]

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

[ocr errors]

28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for

GENESIS, XIX.

CHAP. 18-B. C. 1838.

1 Henceforth I call you

not servants; for the

CHAP. 18-B. C. 1998.

seeketh the truth; and

I will pardon it. Jer. 5,1.

servant knoweth not w And he spake a parwhat his lord doeth:able unto them to this but I have called you end, that men ought

friends; for all things

have heard

own unto you. John,

my Father I have made

15, 15.

[blocks in formation]

n And thou shalt teach them diligently unto talk of them when thou and when thou walkest by the way, and when when thou rises up

thy children, and shalt
sittest in thine house
thou liest down, and
Deuter. 6, 7.
Behold, the hire of the
reaped down your fields,
back by fraud crieth:

o See chapter 19, 13.

labourers who have which is of you kept

and the cries of them which have reaped are entered into the cars of the Lord of Sabaoth. James, 5, 4.

of

All things are naked him with whom we

and opened untothe eyes have to do. Heb. 4, 12. q See verses 1 and 2.

r And they fell upon God, the God of the

their faces, and said, O spirits of all flesh, shall

one man sin, and wilt thon be wroth with all the congregation?

[blocks in formation]

Numbers, 16, 22 strait gate: for wide the way, that leadeth there be which go int the way, which lead

thereat: because strait gate, and narrow

is

eth unto life, and few there be that find it. Matthew, 7, 13, 14.

t Say ye to the right well with him: for they

cous, that it shall be

shall eat the fruit of

their doings Woe unbe ill with him: for the reward of his hands

to the wicked! it shall

shall be given him. Isa. 3, 10, 11.

u Doth God pervert judgment? or doth the tice? Job, 8, 3. Verily there is a reward for the righteous; verily he is a

Almighty pervert jus

God that judgeth in the

earth. Psalm 58, 11.

Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in

the broad places thereof, there be any that exe

18, 1.

always to pray and not thou art mindful of What is man that

him? and the son of man that thou visitest him? Psalm 8, 4.

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. ways, saith the LORD. Isaiah, 55, 8. a Let

y Pray without ceasing. Thes. 5, 17.

For my thoughts are

ther are your ways my

[blocks in formation]

come boldly unto the we may obtain mercy, in time of need. Heb.

throne of grace, that

and find grace to help

4, 16.

[blocks in formation]

that ay one for another

The effectual fervent prayer of a righteous man availeth much. James, 5, 16.

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 c And they drew nigh unto the village whither they went: and he made

have gone farther. Luke, 24, 28.

d See chapter 18, 8 ie The show of their countenance doth wit

sin

ness against them; and ns Sodom, they hide it

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 there sat

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, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. 3 And he pressed upon them greatly; and they turned in unto him, and entered into his house; tween themselves. Rom. and d he made them a feast, and did bake unand Gomorrah, and the leavened bread, and they did eat.

not. Woe

soul for they have re

warded evil unto them

selves. Isaiah, 3, 2. f Wherefore God also gave them up to uncleanness through the Justs of their

their own bodies be

hearts, to dishonour

[blocks in formation]

if ye can find a man, if my daughter, a maiden, cuteth judgment, 19, 23, 24.

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

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

« AnteriorContinuar »