25 That I will not take from a thread even to a shoe-latchet, 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 have eaten, and the portion of the men which went with me, Aner, Eshcol, e d 2 And Abram said, a 46:2. Num. 12:6. Ez. 1:1. 8:4. d e Lord GOD, what c Deut. 33:29. Ps. 3:3, 5:12. 18: 2. 84:9,11. 91:4. 119:114. Prov. 30:5. and Mamre; let them take their portion. 14-16, 26:24. 46:3. Ps. 27:1. d Deut. 33:26-29. Ruth 2:12. * Heb. souls. y Deut. 32:40. Dan. 12:7. Rev. 10:5,6. 21:23-31. Judg. 11:35. a 20. 17:1. Ps. 24:1. Hag, 2:8. b 1 Kings 13:8. 2 Kings 5:16. Esth. 9:15,16. 2 Cor. 11:9-11. c 2 Cor. 11:12. e 1 Cor. 19:14,15. Is. 41:10,14. 43:1. 51:12. Dan. Ps. 16:5,6. 142:5. 1 Cor. 3:22. Heb. 13:5,6. Rev. 21:3,4. e 12:1-3. rials of his body and blood, which are "meat degree rational, but that which springs from a indeed and drink indeed." Melchizedek is the believing dependence upon God, and a firm only person expressly spoken of, as the priest of persuasion that we are prepared for life and the true God, before the institution of the death, and are in the place, and doing the Aaronic priesthood. In this he had no prede- work, which he hath assigned us. It is a great cessor, or successor, but was appointed for advantage to stand related to those who are special purposes by God himself. (Marg. Ref.) the friends and followers of God: for by their V. 21. Give me, &c.] Release the prison-means, and in answer to their prayers, such 'ers and take the spoil, not only of the kings, persons will often be preserved. 'but of Sodom too, as the reward of thy victory.' V. 17-24. V. 22-24. Probably Abram solemnly vowed, before he set out on this expedition, that he would not take any thing which had belonged to the vanquished kings. The credit of his religious profession required, that if he engaged in war, it should evidently be on the most liberal and disinterested principles. This would best answer the question "What do ye more than others?"-Lifting up the hand to the Lord, was a customary token of taking an oath, or making a vow to the Lord. PRACTICAL OBSERVATIONS. V. 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 befal 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 offending children; and we also must be ready to forgive our offending brethren, and hasten to their relief.-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 from difficulties in the path of duty. Nor is any courage worthy of admiration or imitation, or in the least VOL. I. 10 The Lord is "the most high God, the Possessor of heaven and earth;" and all our possessions belong to him: we ought then to acknowledge his right, and seek his blessing, by conse crating a portion to his immediate service: and the tenth was early deemed, and long continued to be considered, a very moderate proportion.-Oaths on important occasions are lawful. but they should be taken with great solemnity, as an act of sacred worship, and observed with great punctuality.-Nothing better becomes a profession of godliness, than a noble spirit of disinterestedness: and in our whole conduct we should study to avoid, not only evil, but the wilt thou give me, seeing I go childless, he counted it to him for righteousness. and the steward of my house is this Eliezer of Damascus? 3 And Abram said, Behold, to me thou hast given no seed: and lo, one born in my house is mine heir. k 4 And behold the word of the LORD came unto 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 I tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in the LORD; and 1 25:21. 30:1,2. Ps. 127:3. Prov. 13:12. Acts 7:5. g 24:2,10. 39:4-6,9. 4 :19. 44:1. Prov. 17:2. h 12:2. 13:16. Jer. 12:1. i 14:14. Ec. 2:7. k 17:16. 2 Sam. 7:12. 16:11. 2 Chr. 32:21. Philem. 12. 1 Ps. 147:4. Jer. 33:22. m 22:17. Ex. 32:13. Deut. 1:10. n Rom. 4:3-6,20-25. Gal. 3:6 7 And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. 8 And he said, Lord Gon, 9 whereby shall I know that I shall inherit it? 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 turtle dove, 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 o Ps. 106:31. Rom. 4:11,22. Gal. p 11:28-31. 12:1. Neh. 9:7. Luke 1:18,34. r 22:13. Lev. 1:3,10,14. 3:1,6. 9: 2,4. 12:8. 14:22,30. Luke 2:24. s Is. 15:5. q 24:2-4. Judg. 6:7-24,36-t Jer. 34:18,19. Scripture; and some persons suppose, that ployed in preparing for the commanded sacri Christ, "The Word of God," is meant.-The fice and other events; we shall be induced to prophets, when they received revelations of conclude, that Abram was led forth early in the divine will in a vision, seem generally to the morning, before the stars disappeared, and have had the exercise of their senses on out- that he spent the whole day till after sun-set in ward objects suspended, though they were not religious duties, and in receiving divine reveasleep. Yet the circumstances of the vision lations and assurances.-An innumerable poshere recorded, do not indicate that this was the terity having been again promised him, his case with Abram; for the whole is related as || faith was strengthened; and, depending on the a real transaction. It is however probable, divine power and faithfulness, he rose superior that this was in some way distinguished from to discouragement on account of delays and other appearances of the Lord, and more re- difficulties. Thus he gave glory to God by sembled the prophetic visions, than the conde- firmly believing, that "what he had promised scending intercourse to which Abram was on he was able also to perform; and therefore it was other occasions admitted. He might be tempt- imputed to him for righteousness."-It is evied to fear, lest the potent enemies whom he dent from the apostle's reasoning, that Abram's had exasperated, should return with larger faith had a special respect to the promised forces and take vengeance on him. The Lord Seed and to salvation by him: and therefore, therefore assured him that he was his "Shield," though in himself a sinner, and his very faith to defend him from all assailants; as well as his itself not free from defect, he was accounted "exceeding great Reward," to compensate his|| righteous, and dealt with as if he had personally generous behavior to Lot, and disinterested performed a perfect righteousness; being "made contempt of wealth, in his conduct towards the the righteousness of God in Christ." This had King of Sodom.-Marg. Ref.). no doubt been the case from the time when he V. 2, 3. In this answer of Abram, the striv- first believed, that in "his Seed all nations ing of unbelief and impatience, against his bet- should be blessed;" but it was now more exter judgment, is very discernible. Outward pressly attested for his encouragement: and prosperity and security seemed of little im- the sacred historian records this circumstance, portance, as he still continued childless; and a as a remarkable instance and example of that stranger born in his house, and entrusted by faith, which was counted to Abram for righthim, was likely to be his heir. The numerous eousness. (Notes, Rom. 4: Gal. 3: Marg. Ref. posterity before mentioned, and the blessings n. o.)-Christians may believe in God, with comprised in the promised Seed, lay near his respect of the common concerns of this life; heart: nothing else could satisfy him; and per- and such faith may ascertain, that they are in haps the long delay almost induced him to con- 'a justified state: yet this is not, strictly speakclude, that he had misunderstood the divineing, the faith by which they are justified, which revelation. invariably has respect to the person and work of V. 5, 6. Some expositors think, that the sev-Christ. Abram believed in God as promising eral particulars which follow were only pre-Christ; they believe in him as having raised sented in a vision to Abram; and they urge in|| 'him from the dead.' Fuller. support of this opinion, that "the sun was not gone down" (12), and yet he was called on to "look toward heaven and tell the stars." But it is most unreasonable to interpret one part, as a visionary representation to the mind, and the other as a real transaction: or to suppose that the whole narrative of this solemn sacrifice, and of Abram's deep sleep and prophetical dream, and of the covenant ratified with him,| is merely the relation of a vision. And, if it be well considered, what time would be em V. 7, 8. The favors already shewn to Abram, were earnests of the fulfilment of all the promises of God, whose unchangeable perfections were engaged to perform them: yet Abram, that his faith might be confirmed, desired an external token as an assurance that his posterity should inherit the land; which the Lord graciously vouchsafed him. V. 9, 10. In order to give Abram the desired token, the Lord was pleased to prescribe a solemn sacrifice The heifer, she-goat, and 15 And thou shalt go to thy fathers 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 Ca fin peace; thou shalt be buried in banaanites, and "the Girgashites, and the good old age. 16 But in the fourth generation they I Ps. 119:113. y 2:21. 1 Sam. 26:12. Job 4:13, 14. Dan. 10:8,9. z Ps. 4:3-5. Acts 9:8,9. a Ex. 1: 2: 5: Ps. 105:23-25. Acts 7:6,7. b Ex. 12:40,41. Gal. 3:17. c Ex. 6:5,6. 7:-14: Deut. 6:22. Ps. 78:43-51. 105:27-37. 135: 9,14. d Ex. 3:21,22. 12:35,36. e 25:8. Num. 20:24. 27:13. Judg i Ex. 12:40. ram, were supposed to be arrived at maturity, when three years old. As the ratification of a covenant between the Lord and his servant was intended, the animals were divided asunder, the birds alone excepted: because the form of covenanting required, that the persons concerned should pass between the parts of the sacrifice; perhaps intimating, that he, who broke the covenant, might expect in like manner to be cut asunder by the avenging sword of justice. The Gentiles, as well as the Jews, used a form of this kind in confirming covenants and treaties; which custom might perhaps be derived by tradition from this transaction; or the Lord saw good, in this instance, to condescend as far as practicable, to a custom already established. Jebusites. I Dan. 8:23. Zech. 5:5-11. m Ex. 3:2,3. Deut. 4:20. Judg. o 12:7. 13:15. 26:4. 23:13. Deut. 1:7,8. 11:24. 34:4. Josh. 1:3,4. 1 Kings 4:21. 2 Chr. 9:26. Neh. 9:8. Ps. 105:11. p Num. 34:5. Josh. 15:4. Is. 27: 12. q 2:14. 2 Sam. 8:3. 1 Chr. 5:9. *Heb. a lamp of fire. 2 Sam.r Num. 24:21,22. 22:29. n 9:8-17. 17: 2 Sam. 23:5. Is. s 14:5. Is. 17:5. t 10:15-19. Ex. 23:23-28. 33 occurred four hundred and five years before that event; but, in so long a term, the five odd years are not mentioned. Some however think that the term began from the weaning of Isaac, when Ishmael, the son of an Egyptian, mocked him. (Note, 21:8-12.)-The continuance of Israel in Egypt is calculated to have been two hundred and fifteen years.-Their bondage in Egypt being introductory to subsequent honor and prosperity, and attended with signal judgments on their enemies, differed widely from the permanent slavery of the Canaanites. Abram, however, would not witness these scenes; but would live to a good old age, and then die in peace: and while his body would be decently interred, his soul would enter on a state of blessedness among those of his believ ing progenitors. Afflict them, &c.] Four hundred years would elapse, before the end of their afflicted state. fourth generation, from those who went down into Egypt, seem actually to have inherited Canaan.-Among other reasons for these de lays, this was one; that the inhabitants of the land, (of whom the Amorites seem to have been the chief,) though wicked, were not yet ripe for vengeance. V. 11. When Abram had prepared the sacrifices, he spent the rest of the day in watching them, no doubt also pouring out his heart in fervent prayer: and when the birds of prey atV. 16. "The fourth generation" may mean tempted to devour them, he drove them away. the completion of the four hundred years beV. 12-15. Perhaps Abram did not under-fore mentioned: but indeed the Israelites of the stand how the transaction would end, but he patiently waited on the Lord; and about sunset, he was cast into a supernatural sleep, in which he received important prophetical information concerning the future condition of his posterity. The "horror of great darkness" was doubtless emblematical of their affliction and bondage in Egypt, and many of their subsequent calamities. From the birth of Isaac to the deliverance of Israel out of Egypt, Abram's descendants were strangers in a land, in which they possessed no inheritance; for part of the time they were sojourners in Canaan, and the rest of it they spent in Egypt, where for many years they were enslaved and cruelly oppressed. Their departure out of Egypt is supposed to have been exactly four hundred and thirty years from the call of Abram: but the birth of Isaac was twenty-five years later, and the prediction especially relates to him and his posterity. This is therefore computed to have V. 17. "The smoking furnace and burning lamp" represented the severe trials of Israel in Egypt, and their joyful deliverance; with the hopes and supports in the mean while afforded them. (Notes, Ex. 3:) Thus the Lord attested his acceptance of Abram's sacrifices, by the symbols of his presence passing between the parts of them, and probably at length consuming them; but not, as it may be supposed, till Abram also had passed between them. V. 18-21. In this manner God confirmed the promise of Canaan to the seed of Abram, by a solemn covenant, and more explicitly stated what was included in it. "The river of [75 Egypt" is supposed to have been a small current, just at the entrance of that country; and not the river Nile.-In the days of David and Solomon, the Israelites ruled over the whole extent of country here described: and it was the effect of their sins, that they neither got possession of it sooner, nor kept it longer.-During the course of four hundred years, several of the tribes here mentioned were either extinct, or blended with other tribes, or had changed their names. (Marg. Ref.) PRACTICAL OBSERVATIONS. V. 1-11. there are such chequered scenes and so many afflictions, that it is merciful in God to conceal from us what will befal us and ours; for, if we knew the whole, we should painfully anticipate the troubles of life; and even distress ourselves about things, which will not take place till we are in the silent grave, or rather in the eternal world. Yet multitudes far more desire to partake with Abraham in this kind of information, than in his most holy faith!'-God waits till iniquity be ripe ere he punishes, and in the mean time gives space for repentance: let the sinner then count his long-suffering to be salvation, and improve it; and let believers also wait for their mercies till they are prepared for them.-Finally, the diligent Christian will daily obtain fuller assurances and more ex plicit knowledge, of the blessings of the cov enant, which God hath ratified with him. NOTES. They who trust in God, and serve him, should fear no enemies, for they have an omnipresent and omnipotent Protector. Nor need they hesitate to renounce the most valuable temporal advantages for his sake; for he will abundantly recompense them; yea, he himself will be their Shield and Portion, their exceedingly great and everlasting Reward. Yet "hope deferred mak- CHAP. XVI. V. 1-3. Ten years had elapsed eth the heart sick:" the strongest faith has its since Abram arrived in Canaan; and a numermisgivings, the most courageous spirit has its ous posterity had repeatedly been promised fears, and the most resigned believer his com- him, from among whom that Seed was to arise, plaints: these the Lord graciously notes, pities, "in whom all the families of the earth would pardons, and relieves. He who in one instance, be blessed:" yet Sarai, though amiable and upon the single testimony of God, stedfastly faithful, still continued childless, and was now expects things exceedingly difficult and im- seventy-five years of age. The promise had probable, will be enabled to believe all that not hitherto been expressly restricted to her: God has revealed when he becomes acquainted and though we never before read of a pious with it, and will embrace and expect whatever person having two wives at once; yet such he promises: and this man's "faith is accounted marriages appear to have been common, and to him for righteousness." Yet he will seek, perhaps in no bad repute in the world: and not and God will grant, further tokens of his love, only the natural desire of children, but the to confirm and strengthen his faith; and he will fulfilment of the promises, seemed to be conbe encouraged to consider former mercies as cerned. Sarai therefore, no longer expecting earnests of future blessings.-The covenant of to be herself the ancestor of the promised God with sinners has always been ratified by Seed, proposed to Abram to take a secondary sacrifice and the shedding of blood: and, in at- wife, and expressed an intention of adopting tendance on his ordinances, we must wait for the his children by her. She indeed acknowledged confirmation of our faith, and guard against all the hand of God in her trial, and acquiesced in intrusion on our devotions: especially those his will: yet her plan resulted from carnal polivain thoughts, which are apt, on the most sol- cy and weakness of faith; and it was too hastiemn occasions, to arise, and interrupt the ex-ly approved by Abram: it was also a bad ercise of faith, hope, and love. V. 12-21. example, a fatal precedent, and a source of manifold uneasiness. "The father of man The knowledge of future events, if attaina-kind sinned, by hearkening to his wife; and ble, would seldom add to our comfort: in the 'now the father of the faithful imitates his most favored families and most happy lives, example!' Fuller.-Probably, Hagar was one Sarai dealt hardly with her, she fled || ceedingly, that it shall not be numbered from her face. for multitude. 7 ¶ And the Angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur. 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 ex 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. e C 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 x 17:19. 29:32-35. Is 7:14. That is, God shall hear. a 21:20. Job 11:12. 39:5-8. b 27:40. d 7,9,10. 22:14. 28:17,19. 32:30. Judg. 6:24. e Ex. 33.18-23. 34:5-7. Ps. 139:1-12. Prov. 15:3. the following verses shew us who this Angel was. V. 10, 11. The Angel said to Hagar, "I will multiply thy seed;" not "The LORD will multiply thy seed:" and there is not the least intimation that he spake in the name of another. -This confirms the opinion of those, who think the words should be rendered the ANGEL-JEHOVAH: JEHOVAH himself, yet, the Angel or Messenger of the Covenant, the eternal Word and Son of God: and the interpretation is established by the subsequent narrative. (Marg. Ref.) "Ishmael" signifies God will hear; "he hath heard," and therefore he will hear "thy affliction;" intimating that the relief was not only unmerited, but unsolicited. V. 4—6. Hagar, forgetful of God who had specially favored her, was lifted up with pride and self-preference; flattering herself that she should now secure Abram's affections, and probably expecting to be the mother of the promised Seed. Sarai also, instead of condemning herself, seemed to claim merit from her conduct; unreasonably blamed Abram, as if he had encouraged Hagar's insolence; improperly appealed to the Lord; and betrayed much passion and peevishness, and a very uneasy frame of mind. Passionate appeals to "God, instead of indicating a good cause, are 'commonly the marks of a bad one.' Fuller.- V. 12. The word, rendered "a wild man," In these perplexing circumstances Abram in- properly signifies a wild-ass man: and perhaps deed acted wisely in relinquishing Hagar, and this emblem was descriptive of Ishmael's charshewed that he had not been influenced by acter; but his posterity were principally incarnal affection: but he conceded too far intended. The Hagarenes, Saracens, and various leaving one, whom he was bound to protect, other tribes of Arabs, are allowed to have deentirely in the power of Sarai, whose mind was scended in great measure from Ishmael: and too much embittered to act with equity and they have, in all ages to this present day, been impartiality: so that she exacted rigorously a hardy untamed race of free-booters, unlike from Hagar her former service, which in her every other nation in the world. They have situation was unjustifiable; and she otherwise chiefly subsisted by plundering their neighbors, used her with harshness. And Hagar, not and passengers; as it appears by the united tesbrooking to be treated as a slave, when she timony of all the historians and travellers, who had expected the privilege of a wife, passion- have written of those countries. They have ately and inconsiderately left Abram's house provoked the enmity of the neighboring naand family. tions, and 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, Macedonians, and Romans, successively attempted to subjugate them; and made many powerful, 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 V. 7-9. Probably, Hagar set out with the design of returning to Egypt, her native country; but being unable to proceed, she sat down, fatigued and overwhelmed with distress, by a fountain of water.-The Angel addressed her, as Sarai's servant, not as Abram's wife: thus her marriage was tacitly censured and disallowed,|| which would tend to humble her for despising and fleeing from her mistress. By inquiring of her whence she came, and whither she would go; the Angel implicitly charged her with leaving her proper station, acting inconsistently with her duty and interest, forsaking her own mercies, and rushing on destruction: and by commanding her to return and submit to her mistress, he reminded her, that her trouble was the consequence of sin, and that she must patiently endure it.-This is the first time the appearance of an angel is mentioned: but |