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of Sodom, I k bave lifted up mine 23 Tbat m I will not take from hand unto the LORD, the most a thread even to a shoe-lalchhigh God, 'the possessor of heav- el, and that I will not take any er and earth,

thing that is thine, lest thou

k Ex. 6. 8. Dan. 12. 7. Rev. 10. 5, 6. 1 ver. 19. ch. 21. 33.

m So Esther 9. 15, 16.

the king of Sodom has obtained credit. strued ; where it might be said that he Indeed we see that Abraham himself was prompted to the rescue of Lot adınits the right of his friends to that more by the hope of plunder than the which, for himself, he declined.' Pict. spirit of benevolence. His conduct in Bible.

this emergency affords a good hint :o 22. I have lifted up mine hand. A Christians. They are really so rich in Hebraism for 'I have sworn,' derived their own inheritance that it ill befrom the custom, to which there are comes them to crave the possessions of frequent allusions in the Bible, of ele- others. vating the right hand in the act of ta. 23. That I will not take. Heb. DX king an oath. Abrahain doubtless på if I will take ; an imperfect mode knew the man, and perceiving his af- of expression pcculiar 10 the original fected generosity, gave him to under- Scriptures, and frequently occurring in stand that he had already decided, and oaths. It is equivalent to a negative, even sworn, in the presence of the most as rendered in our version. Thus in high God, what he would do in respect like manner Ps. 95. 11, 'Unto whoin I to that part of the spoils which had pre- sware in my wrath that they should not viously belonged to him. This answer enter my rest (Heb. if they shall enter of Abraham is somewhat remarkable. my rest) ;' explained by the Apostle, His having deterniined upon his course Heb. 3. 18, 'that they should not enter before the king of Sodom met him, im- into his rest.' So Mark, 8. 12, Verily plies something dishonourable in the I say unto you, there shall be no sign character of that prince. He must given into this generation (Gr. if a have been well known to Abraham as sign shall be given);' whereas in the

vain-boasting, unprincipled man, or parallel passage Mat. 16. 4, it stands, he would not have resolved, in so sol. There shall no sign be given it.' emu a manner, to preserve himself clear Comp. Gen. 21. 23. — From a from the very shadow of an obligation to thread even to a shoe-latchet. Heb. him. .

This was thrown out some malignant insinua- probably a proverbial expression of tions against Lot and his uncle on the diminution, equivalent to the meanest score of their religion. At any rate, he thing.' As to the original 1777 hoot had become for some reason fixed in rendered thread nothing satisfactory his purpose not to become in any sense can be determined respecting it, fara debior to the king of Sodom. In this ther than that it denotes some kind he may have designed to honour the of fastening either to the hair or the promise of blessing which had been dress. "This may refer to the red mave to him. If the possessor of heav- thread worn round the neck or the arm, en and earth has engaged to provide for and which binds on the amulet; or him he will not be beholden to an earthly the string with which females tie up potentate, especially where his motives their hair. The latchet I suppose to in so doing were liable to be miscon- i mean the thong of the sandal, which

shouldest say, I have made Abram CHAPTER XV. rich :

the 24 Save only that which the A of the Lord came unto A bram young men have eaten, and the in a vision, saying, 6 Fear not, portion of the men " which went Abram: I am thy shield, and with me, Aner, Eshcol, and Mam-thy exceeding d great reward. re; let ihem take their portion.

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a Dan. 10. 1. Acts 10. 10, 11. b ch. 26. 24. Dan. 10. 12. Luke 1. 13, 30. c Ps. 3. 3. & 5. 12. & 84. 11. & 91. 4. & 119. 114. d Ps. 16. 5. & 58. 11. Prov. 11. 18.

n ver. 13.

goes over the top of the foot and be- ed in the Scriptures for thing, or that twixt the great and little toes. It is which is the subject of words. Thus proverbial to say, should a man be ac- Lev. 5. 2, an 'unclean thing is in the cused of taking away some valuable Heb. 'an unclean word ;' Deut. 17. 5, article, which belongs to another, '1' wicked thing,' Heb. wicked word; have not taken away even a piece of and so in innurnerable other cases. On the thong of your worn-out sandals.'' the ground of this usage we are perhaps Roberis.

to explain our Saviour's declaration, 24. Save only that which the young Mat. 12. 37, 'By ihy words thou shalt men have eaten. , Heb. On9827. The be justified, and by thy words thou shalt leading idea to be attached in numerous be condemnedd,' i. e. by thy deeds ; for instances to the phrase 'young nen conduct is constructive or virtual lanis that of service or ministry instead of guage. Accordingly the Apostle speak. youth ful age. 'Thus Est. 2. 2, Then ing Heb 11. 14, of the conduct of the said the king's servunts that ministered believing patriarchs, remarks, 'For they unto him ;' Heb. "Then said the king's that say such things declare plainly young men.' Neh. 5. 15, 'Nay even

that they seek a country;' i. e. whose their servants bare rule over the peo

actions say such things, or, in other ple;' Heb. 'their young men.' Ex. words, who do such things. So alsn 24. 5, 'And he sent young men of the Eccl. 10. 3, 'When he that is a fool children of Israel which offered burnt- walketh by the way, his wisdom failofferings ;' i. e. servants; men who eth him, and he saith to every one that performed the burdensome parts of the he is a fool;' i. e. his conduct proclaims ritual. Acts, 5.6, 'And the young men

him to be one. The word of the arose and wound him up, and carried Lord came to Abram. Heb. 3 ring hini cut and buried him ;' i e. The ser-7* was to Abram ; i. e. efficaciousvants, ministers, or deacons of the ly was; was made to be. This is the church; men doubiless of adult years.

first instance of the occurrence of the So those who by one Evangelist, Luke, phrase 'word of the Lord,' as applied 12. 45, are called in Gr. 'young men

to a divine communication. It is the and yourgrads,' are by another, usual way in which the fact of a speMat. 24, 55, denominated follow-ser- cial revelation to the prophets is aftervants.'

wards announced. See the Propheta

sim. - In a rision. Heh. inina

in a sight. Gr. ev opruari, id. Chal. CHAPTER XV.

778"ga in a prophecy ; i. e. in a pro1. After these things. Heb. 1737 phetic vi-ion, Prophets were in the ng after these words ; i. e. these earliest ages called seers (Heb. ito, things spoken of. “Word' is often us-17787), 1 Sam. 9. 9. 2 Sam. 24. 11, and 2 And Abram said, Lord God, I go childless, and the teward of what wilt thou give nie, seeing niue house is tais Eliezer of Da

mascus ?

e Acts 7.5.

a prophecy in Is. 1. 1, is called a vision, ple, interposes at the needful moment in accordance with what is said Num. and ministers the support, confidence, 12. 6, 'If there be a prophet among and couraye which they require. – - TT you, I the Lord will make myself I am thy shield. Gr. 'I will protect known to him in a vision 1892). thee.' Chal. 'My word shall be thy There is great obscurity resting upon strength. As thou wert shielded by the modes of the divine communica- my protection in the late engagement, tions to men, but when God is said to so believe me to be to thee an everhave appeared to any one even in a vis-present defence. The same assisance ion, it does not necessarily follow that is virtually given to all God's sei vants, the recipient of such a revelation was Ps. 84. 11 -4 And thine exceeding properly asleep. Though the night great reward. Rather, as the Heb. season and the state of sleep was often accents require, and as the Greek renchosen for that purpose, and probably ders it, 'Thy reward shall be exceeding was in the present instance, yet in great.' Although there is nothing speother cases the prophet was evidently cifically said of the grounds of this rethrown into a temporary trance, in ward, or of the nature of it, yet there which the exercise of the senses on can be litile doubt that it was but anoutward objects was suspended. In other form of the gracious promise alother instances the will of heaven was ready made to Abraham of his being imparted by the powerful agency of blest with a numerous seed, of his inthe Spirit of God, giving to the subject heriting the land of Canaan, and of his of it a strong perception and super finally becoming a fountain of blessing natural persuasion of the truth of the to the whole world. But as Abraham things revealed. See 'Hengstenberg's had done nothing to merit all this, if it Christology,' p. 217. Keith’s Transl. is here spoken of as a reward, it could 1836.- Saying, Feur not. As Abra- be only a reward to faith, and not to ham had defeated the kings mentioned works ; and it is in this view that the in the last chapter with far inferior num Apostle seems to allude to this very bers, he may have thought it not un- terın as here employed, Rom. 4. 4, likely that, in order to retrieve the dis- ‘Now to him that worketh is the regrace, they might again rally and come ward not reckoned of grace, but of upon him with a force which he should debt.' The plea of rewardable works be unable to resist. Such an assil- however did not hold in regard to Abrarance, therefore, as he now received of ham; “But to him that worketh not the divine protection, must have been (that is not said to have worked, viz. peculiarly seasonable and consolatory. Abraham), but believeth on him that Whether from a review of past diffi- justifieth the ungodly, his faith is countculties, or from a prospect of augmented for righteousness. ed trials, or from an apprehension of 2. And Abram said, Lord God what disappointed hopes, the most eminent wilt thou give me. Rather, according saints are prone at times to give way to the nga how wilt thou to discouragements; but God, who do (it).for me. Such in numerous inwatches over the secret fears as well stances is the for 'e of the original paras the outward afflictions of his peo. I ticle here rendered 'what.' Thus Gen.

3 And Abram said, Behold, to 'o, 'oie born in mine house is me thou hast given no seed: and mine be:r.

I ch. 14. 14.


44. 16, · Horo (arz) shall we clear our tationis, son of running about ; of selves ? Job, 9. 2, 'How (nn) should one who occupies the station of headman be just with God ?' Abraham's serval in the midst of a numerous thoughts instinctively reverted to the household. The 'idiom by which such greai pro rise, and he here suggests an one is called a 'son of stewardship, what he conceived, in the judgment of is of very frequent occurrence; thus human reason, an insuperable obsta- | 1 Kings, 1. 52, son of strength' for cle to the fulfilment of this promise. 'strong man;' Ezek. 4. 1, 'sons of cap He reverently inquires how it was tivity' for 'captives;' Ju. 48, 45, 'suns possible that good word could be ac- of uproar' for 'tumultuous persons,' &c. complished to him, so long as he was The Chal. reading is 80370 n3 bar living aud apparently like to die in a parnasa, son of feeding, sustentation, childless state? It is proper to remark,

or procuring, in evident allusion to the however, that the words of the com- office of a steward, whose business it mon translation make a consistent is to give every one his portion of sense in themselves, and do no violence meat (food) in due season,' Luke 12. 42. to the original, implying that Abraham The reason of Abrabani's introducing could find no comfort or happiness in the mention of the steward of his house any thing else, so long as the promise in this connection, and the manner in respecting a blessed seed remained un- which it bore upon the objection statfulfilled or unfulfilling. Still the inter- ed, will be apparent from the next pretation we have given we think a

and the accompanying notes. better one, as being equally consistent

- Is this Eliezer of Damascus. with . itself.- I Seeing I go childless. Heb.

mascene, or Damasco-man, Eliezer. 7997973777 am going childless; i.e. The name 'Eliezer signifies' help of am going out of the world. Thus the God,' and from this name, especially as Targ. Jon. “Seeing I depart out of the it is written Ex. 6. 25, 'Eleazer,' comes midst of this world.' Gr. arodvoprol the apocopated 'Lazar,' and from this, atekvos I am being dismissed, or let de- by adding the terımınation os, the Gr. part, childless ; the same word as that Lazaros; Eng. 'Lazarus.' Guided used by Simeon, Luke 2. 29. 'Now let- by inis clew, we learn why it is that test thou thy servant depart (atrovers) our Saviour, in the parable of the rich in peace.' Compare 1 Chron. 17. li man and Lazarus, Luke 16. 23, reprewith 2 Sam. 17. 12, where 'go' and sents Lazarus as being 'in Abraham's 'sleep' are evidently used as synony- bosom ;' i. e. seated familiarly with mous terms, signifying 'to die.' So also him at the same table. It is because Ps. 39. 13, “Spare me, that I may re- there is a covert allusion, in the person cover strength before I go hence (732), of Lazarus, to this same Eliezer, the and be no more.' Ps. 58. 8, "As a patriarch’s venerable steward.

Since snail which melteth, let every one of the discourse, Luke 16. 20, is concernthem pass arday (7301 go), i. e. lēting Abraham and Lazarus, who would them die. - Steward of mine house. not call to mind Abraham and Eleazer Heb. 1573 por 12 son of adminis- his servant, one born at Damascus, a tration or stewardship: filius discursi-| Gentile by birth, and some time the

-this Da הוא דמשק אליעזר

.with the original and more natural in Heb

4 And behold, the word of the 5 And he brought him forth LORD came unto him, saying, abroad, and said, Look now toThis shall not be thine heir; but ward heaven, and b tell the i stars, he that & shall come forth out of if thou be able to number them: thine own bowels shall be thine and he said unto him, "So shall heir.

thy seed be.

g 2 Sam. 7. 12 & 16. 11. 2 Chron. 32. 21.

h Ps. 147. 4. i Jer. 33. 22. k ch. 22. 17. Ex. 32. 13. Deut. 1. 10. & 10. 22. 1 Chron 27. 23. Rom 4. 18. Heb. 11. 12. ch. 13. 16.

or estate.

heir apparent of Abraham, but shut of this class as their own child and out of the inheritance by the birth of heir; or sometimes they purchase prom(saac, yet restored here into Abraham's ising boys when young, and after havbosom? Which I leave to the judg- ing brought them up in their own faith, ment of the reader, whether it might formally adopt them as their children.' not hint the calling of the Gentiles into Pict. Bible. Such appears to have the faith of Abraham.' Lightfoot.

been Abraham's idea in the present in3. One born in mine house is mine stance. Instead of thinking of adoptheir. Heb. 1078 0777 093 2 a ing his nephew Lot, he speaks as if his son of my house is inheriting me; 'i. e. faithful steward were the probable canabout to inherit, or destined or likely didate for that honour. to inherit me. To inherit one is a 4. The word of the Lord came unto Hebraism for inheriting one's goods, him, saying, &c. God, in mercy to the

Thus, Jer. 49. 1, "Why patriarch, condescends to remove his then doth their king inherit Gad?' doubts on this head, by assuring him this is explained in the ensuing clause that his heir should be the offspring of to import dwelling in his cities.' By his own body. This he had not before the like idiom, 'to possess great na- done, but had merely given him a gentions, Deut. 9. 1, is 10 possess their eral promise that he should be blest lands, cities, and substance; for the na- with an innumerable sced, leaving it tions themselves were to be destroyed. uncertain whether it should be by the So, Ps. 79. 7, They have devoured increase of a natural or an adopted Jacob;' i. e. they have consumed his seed. But now his doubts on that possessions. 2 Cor. 11. 20, ‘Ye suffer head are fully resolved, the promise if a man devour you ;' i. e. devour your being renewed in so explicit a manner, property. By one 'born in his house that it was impossible he should afteris meant a home-born servant in oppo- wards mistake in regard to it. It is sition to those bought or obtained true, indeed, he was not yet expressly otherwise from without, and also from informed whether this promised seed 'sons of the womb;' Prov. 31. 2, or should be the offspring of Sarah or of one's own proper children. 'In Mo- some other woman, but on this point hammedan Asia the slaves termed also he was afterwards clearly instruct'house-born' are regarded with peculiar ed, Gen. 17. 16; teaching us that it esteem. They form part of their mas- sometimes pleases God to make known ter's family, and their welfare is an ob- his will and impart his promises to his ject of his peculiar care. They are the servants not all at once, but by gradmost attached of his adherents, and ual disclosurcs. often inherit a large share of his wealth. 5. And he brought him forth abroad, It is sometimes the practice of child and said, &c. If the vision' menless persons to adopt a favourite slave . tioned in the first verse was youchsafed

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