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morning, to the place where he stood before | with him; for he feared to dwell in Zoar: and the LORD:

28 And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.

29 And it came to pass, when God destroyed A. M. cir. 2107. the cities of the plain, that God reB. C. cir. 1897. membered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.

he dwelt in a cave, he and his two daughters.
31 And the firstborn said unto the younger,
Our father is old, and there is not a man in the
earth to come in unto us after the manner of all
the earth:
32 Come, let us make our father drink wine,
and we will lie with him, that we may preserve
seed of our father.

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33 And they made their father drink wine that night and the firstborn went in, and lay with her father; and he perceived not when she

30 And Lot went up out of Zoar, and d dwelt in the mountain, and his two daughters | lay down, nor when she arose.

a Ch. 18. 22 Ezek. 16. 49, 50. Hab. 2. 1. Heb. 2 1.-b 2 Pet. 2. 7. Rev. 18. 9. e Ch. 8. 1. & 18. 23. Hos. 11. 8.-d Ver. 17, 19.

The sentiment in the last lines is supported by Irenæus, who assures us, that though still remaining as a pillar of salt, this statue in form, and other natural accidents, exhibits decisive proofs of its original-Jam non caro corruptibilis, sed statua salis semper manens, et per naturalia, ea quæ sunt consuetudinis hominis ostendens, lib. iv. c. 51. To complete this absurdity, this father makes her an emblem of the true church; which, though she suffers much, and often loses whole members, yet preserves the pillar of salt, that is, the foundation of the true faith, &c.

Josephus says, that this pillar was standing in his time, and that himself had seen it-Es san ao MOTICAREY • SUT* * gap xa v diapers. Ant. lib. I. c. xi. 3, 4.

St. Clement, in his 1st Ep. to the Corinthians, ch. ii. follows Josephus, and asserts, that Lot's wife was remaining, even in that time, as a pillar of salt.

e Ch. 16. 2, 4. Ch. 38. 8, 9. Deut. 25. 5.-f Ch. 9. 21. Prov. 23. 13-33. Mark 12. 19. g Lev. 18. 6, 7. Hab. 2. 15, 16.

given him the assurance that Zoar should be spared for his sake. Both these cases argue a strange want of faith, both in the truth and providence of God. Had he still dwelt at Zoar, the shameful transaction afterward recorded, had in all probability, not taken place.

Verse 31. Our father is old-and consequently not likely to remarry-and there is not a man in the earth] None left, according to their opinion, in all the land of Canaan, of their own family and kindred; and they might think it unlawful to match with others, such as the inhabitants of Zoar, whom they knew were devoted to destruction as well as those of Sodom and Gomorrah, and were only saved at the earnest request of their father: and probably, while they lived among them, they found them ripe enough for destruction, and therefore would have thought it both dangerous and criminal to have formed any matrimonial connexions with them.

Verse 32. Come, let us make our father drink wine] On their flight from Zoar, it is probable they had brought with them certain provisions to serve them for the time being, and the wine here mentioned among the rest.

After considering all that has been said to criminate both Lot and his daughters in this business, I cannot help thinking, that the transaction itself will bear a more favourable construction than that which has been generally put on it.-1. It does not appear that it was through any base or sensual desire that the daughters of Lot wished to deceive their father. 2. They might have thought, that it would have been criminal to have married into any other family; and they knew that their husbands elect, who were probably of the same kindred, had perished in the overthrow of Sodom. 3. They might have supposed, that there was no other way left to preserve the family, and consequently, that righteousness, for which it had been remarkable, but the way which they now took. 4. They appear to have supposed, that their father would not come into the measure, because he would have considered

Authors of respectability and credit, who have since travelled into the Holy Land, and made it their business to inquire into this subject in the most particular and careful manner, have not been able to meet with any remains of this pillar: and all accounts begin now to be confounded in the pretty general concession both of Jews and Gentiles, that either the statue does not now remain, or that some of the heaps of salt or blocks of salt rock, which are to be met with in the vicinity of the Dead sea, may be the remains of Lot's wife! All speculations on this subject are perfectly idle; and if the general prejudice in favour of the continued existence of this monument of God's justice had not been very strong, I should not have deemed myself justified in entering so much at length into the subject. Those who profess to have seen it, have in general sufficiently invalidated their own testimony, by the monstrous absurdities with which they have encumbered their relations. Had Lot's wife been changed in the way that many have supposed, and still preserved somewhere in the neighbourhood of the Dead sea, surely we might ex-it as profane; yet, judging the measure to be expedient and pect some account of it in after parts of the Scripture history. But it is never more mentioned in the Bible; and occurs nowhere in the New Testament, but in the simple reference of our Lord to the judgment itself, as a warning to the disobedient and the backsliding, Luke xvii. 32. Remember Lot's wife!

Verse 27. Abraham gat up early in the morning] Anxious to know what was the effect of the prayers which he had offered to God the preceding day, what must have been his astonishment, when he found that all these cities, with the plain which resembled the garden of the Lord, ch. xiii. 10. burnt up, and the smoke ascending like the smoke of a furnace, and was thereby assured that even God himself could not discover ten righteous persons in four whole cities!

Verse 29. God remembered Abraham] Though he did not descend lower than ten righteous persons, (sec ch. xviii. 32.) yet the Lord had respect to the spirit of his petitions, and spared all those which could be called righteous; and, for Abraham's sake, offered salvation to all the family of Lot, though neither his sons-in-law elect, nor his own wife, ultimately profited by it. The former ridiculed the warning; and the latter, though led out by the hands of the angel, yet, by breaking the command of God, perished with the other gainsayers.

Verse 30. Lot went up out of Zoar] From seeing the universal desolation that had fallen upon the land, and that the fire was still continuing its depredations, he feared to dwell in Zoar, lest that also should be consumed; and then went to those very mountains, to which God had ordered him at first to make his escape. Foolish man is ever preferring his own wisdom to that of his Maker. It was wrong at first not to betake himself to the mountain: it was wrong in the next place, to go to it, when God had

necessary, they endeavour to sanctify the improper means used, by the goodness of the end at which they aimed; a doctrine which, though resorted to by many, should be reprobated by all. Acting on this bad principle, they caused their father to drink wine.

Verse 33. And he perceived not when she lay down, nor when, &c.] That is, he did not perceive the time she came to his bed, nor the time she quitted it; consequently did not know who it was that had lain with him. In this transaction Lot appears to me to be in many respects excusable. I. He had no accurate knowledge of what took place either on the first or second night; therefore he cannot be supposed to have been drawn away by his own lust, and enticed. That he must have been sensible that some person had been in his bed, it would be ridiculous to deny; but he might have judged it to have been some of his female domestics, which, it is reasonable to suppose he might have brought from Zoar. 2. It is very likely that he was deceived in the wine, as well as in the consequences; either he knew not the strength of wine, or wine of a superior power had been given to him on this occasion. As he had in general followed the simple pastoral life, it is not to be wondered at if he did not know the intoxicating power of wine; and being an old man, and unused to it, a small portion would be sufficient to overcome him; sound sleep would soon, at his time of life, be the effect of taking the liquor to which he was unaccustomed, and cause him to forget the effects of his intoxication. Except in this case, his moral conduct stands unblemished in the Sacred Writings: and as the whole transaction, especially as it relates to him, is capable of an interpretation not wholly injurious to his piety, both reason and religion conjoin to recommend that explanation. As to his daughters, let their ignorance of the real state of the case plead for them,

A. M. CIR. 2107. B. C. CIR. 1897.

34 And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also: and go thou in, and lie with him, that we may preserve seed of our father.

35 And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.

36 Thus were both the daughters of Lot with their father.

38 And the younger, she also bare a son, and
called his name Ben-ammi: the same is the
father of the children of Ammon unto this day.
CHAPTER XX.

Abraham leaves Mamre, and after having sojourned at Kadesh and Shur, settles in
Gerar. 1. Abimelech takes Sarah, Abraham having acknowledged her only as his
sister, 2. Abimelech is warned by God in a dream to restore Sarah, 3. He as
serts his innocence, 4, 5. He is farther warned, 6, 7. Expostulates with Abraham,
8-10. Abraham vindicates his conduct, 11-13. Abimelech restores Sarah,
makes Abraham a present of sheep, oxen, and male and female slaves, 14. Offers
him a residence in any part of the land, 15; and reproves Sarah, 16. At the inter-
cession of Abraham, the curse of barrenness is removed from Abimelech and his
household, 17, 18.

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a Num. 22. 36. Deut. 2. 9. 2 Sam. 8. 2. 2 Kings 3. 4-27.

as far as that can go: and let it be remembered, that their sin was of that very peculiar nature, as never to be capable of becoming a precedent. For it is scarcely possible, that any shall ever be able to plead similar circumstances in vindication of a similar line of conduct.

Verse 37. Called his name Moab] This name is generally interpreted of the father; or, according to Calmet, ND Moab, the waters of the father.

Verse 38. Ben-ammi] by Ben-âmmi, the son of my people. Both these names seem to justify the view taken of this subject above, viz. that it was merely to preserve the family that the daughters of Lot made use of the above expedient; and hence we do not find that they ever attempted to repeat it; which, had it been done for any other purpose, they certainly would not have failed to do. On this subject Origen, in his Fifth Homily on Genesis, has these remarkable words: Ubi hic libidinis culpa, ubi incesti eriminis arguitur? Quomodo dabitur in VITIO QUOD NON ITERATUR IN FACTO? Vereor proloqui quod sentio, vereor, inquam, ne castior fuerit harum incestus, quam pudicitia multarum-"Where, in all this transaction, can the crime of lust or of incest be proved? How can this be proved to be a vice, where the fact was never repeated? I am afraid to speak my whole mind on the subject, lest the incest of these should appear more laudable than the chastity of multitudes." There is a distinction made here by Origen, which is worthy of observation. A single bad act, though a sin, does not necessarily argue a vicious heart: as to be vicious, a man must be habituated to sinful acts.

The generation which proceeded from this incestuous connexion, whatever may be said in behalf of the transaction, (its peculiar circumstances being considered,) was certainly a bad one. The Moabites soon fell from the faith of God, and became idolaters, the people of Chemosh and of Baal-Peor, Num. xxi. 29. xxv. 1-3. and were enemies to the children of Abraham. See Num. xxii. Judg. iii. 14, &c. And the Ammonites, who dwelt near to the Moabites, united with them in idolatry, and were also enemies to Israel. See Judg. xi. 4, 24. Deut. xxiii. 3, 4. As both these people made afterward a considerable figure in the Sacred History, the impartial inspired writer, takes care to introduce, at this early period, an account of their origin. See what has been said on the case of Noah's drunkenness, Gen. ix. 20, &c.

THIS is an awful history; and the circumstances detailed in it are as distressing to piety as to humanity. It may, however, be profitable to review the particulars.

1. From the commencement of the chapter, we find that the example and precepts of Abraham had not been lost on his nephew Lot. He also, like his uncle, watches for opportunities to call in the weary traveller. This, Abrahain had taught his household; and we see the effect of this blessed teaching. Lot was both hospitable and pious, though living in the midst of a crooked and perverse race. It must be granted, that from several circumstances in his history, he appears to have been a weak man; but his weakness was such, as was not inconsistent with general uprightness and sincerity. He and his family were not forgetful to entertain strangers; and they alone were free from the pollutions of this accursed people. How powerful are the effects of a religious education, enforced by pious example! It is one of God's especial means of grace. Let a man only do justice to his family, by bringing them up in the fear of God, and he will crown it with his blessing. How many excuse the profligacy of their family, which is often entirely owing to their own neglect, by saying "Oh, we cannot give them grace?" No, you cannot; but you can afford them the means of grace. This is your work; that is the Lord's. If through your neglect of precept and example, they perish, what an awful VOL. 1.-12

b Deut. 2. 19. Judges 10. 6-18.-c Ch. 18. 1.-d Ch. 16. 7, 14. Ch. 26. 6. account must you give to the Judge of quick and dead!It was the sentiment of a great man, that should the worst of times arrive, and magistracy and ministry were both to fail, yet, if parents would but be faithful to their trust, pure religion could not fail to be handed down to posterity, both in its form and in its power.

2. We have already heard of the wickedness of the inhabitants of the cities of the plain-the cup of their iniquity was full-their sin was of no common magnitude, and what a terrible judgment fell upon them! Brimstone and fire are rained down from heaven upon these traders in iniquity: and what a correspondence between the crime and the punishment! They burned in lust toward each other; and God burned them up with fire and brimstone. Their sin was unnatural; and God punished it by supernatural means. Divine Justice not only observes a proportion between the crime and the degree of punishment, but also between the species of crime, and the kind of punishment inflicted.

3. Disobedience to the command of God must ever meet with severe reprehension, especially in those who have already partaken of his grace, because these know his salvation, and are justly supposed to possess, by his grace, the power of resisting all solicitations to sin. The servant who knew his lord's will, and did it not, was to be beaten with many stripes. See Luke xii. 47.-Lot's wife stands as an everlasting monument of admonition and caution to all backsliders. She ran well-she permitted Satan to hinder, and she died in her provocation! While we lament her fate, we should profit by her example. To begin in the good way is well; to continue in the path is better; of our blessed Lord on this subject should awake our cauand to persevere unto the end, best of all. The exhortation tion, and strongly excite our diligence-Remember Lot's wife!-On the conduct of Lot and his daughters, see the notes on ver. 31, &c.

NOTES ON CHAPTER XX. Verse 1. And Abraham journeyed] It is very likely that this holy man was so deeply affected with the melancholy prospect of the ruined cities, and not knowing what was become of his nephew Lot and his family, that he could no longer bear to dwell within sight of the place. Having, therefore, struck his tents, and sojourned for a short time at Kadesh and Shur, he fixed his habitation in Gerar, which was a city of Arabia Petræa, under a king of the Philistines, called Abimelech, my father king, who appears to have been not only the father of his people, but also a righteous man.

Verse 2. She is my sister] See the parallel account, ch. xii. and the notes there. Sarah was now about ninety years of age, and probably pregnant with Isaac. Her beauty, therefore must have been considerably impaired since the time she was taken in a similar manner by Pharaoh, king of Egypt; but she was probably now chosen by Abimelech, more on the account of forming an alliance with Abraham, who was very rich, than on account of any personal accomplishments. A petty king, such as Abimelech, would naturally be glad to form an alliance with such a powerful chief as Abraham was: we cannot but recollect his late defeat of the four confederate Canaanitish kings. See on ch. xiv. 14, &c. This circumstance was sufficient to establish his credit, and cause his friendship to be courted; and what more effectual means could Abimelech use in reference to this, than the taking Sarah to be his concubine, or second wife, which in Verse 3. But God came to Abimelech] Thus we find those times had no kind of disgrace attached to it? that persons, who were not of the family of Abraham, had the knowledge of the true God. Indeed, all the Gerarites are termed psgoi tsadik, a righteous nation, ver. 4.

She | these things in their ears: and the men were sore afraid.

2 And Abraham said of Sarah his wife, is my sister and Abimelech king of Gerar sent, and took Sarah.

3 But God came to Abimelech in a dream by night, and said to him & Behold, thou art but a dead man, for the woman which thou hast taken; for she is f man's wife.

B. C. eir. 1896.

A. M. cir. 2108 4 But Abimelech had not come near her: and he said, LORD, & wilt thou slay also a righteous nation?

5 Said he not unto me, She is my sister, and she, even she herself said, He is my brother: hin the integrity of my heart, and innocency of my hands, have I done this.

6 And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from ginning against me: therefore suffered I thee not to touch her.

7 Now therefore restore the man his wife; m for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not know thou, that thou shalt surely die, thou, and all that are thine.

8 Therefore Abimelech. rose early in the morning, and called all his servants, and told all

a Ch. 12. 13. & 26. 7----b Ch. 12. 15. Psa. 105. 14.-d Job 33. 15.----e Ver. 7. f Heb. married to an husband.--g Ch. 18. 23. Ver. 18h 2 Kings 20. 3. 2 Cor. 1. 12 Or, simplicity, or sincerity.k Ch. 31. 7. & 35. 5. Exod. 31. 24. 1 Sam. 25. 26, 34.1 Ch. 39. 9. Lev. 6. 2 Psa 51. 4m 1 Sam. 7. 5. 2 Kings 5. 11. Job 42. 8.

Verse 5. In the integrity of my heart, &c.] Had Abimelech any other than honourable views in taking Sarah, he could not have justified himself thus to his Maker; and that these views were of the most honourable kind, God himself, to whom the appeal was made, asserts, in the most direct manner- Yea, I know that thou didst this in the integrity of thy heart.

9 Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, P that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.

10 And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing? 11 And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife's sake.

8

12 And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.

13 And it came to pass, when God caused me to wander from my father's house, that I said unto her, This is thy kindness which thou shalt show unto me; at every place whither we shall come, say of me, He is my brother.

V

14 And Abimelech w took sheep, and oxen, and men-servants, and women-servants, and gave them unto Abraham and restored him Sarah his wife.

James 5. 14, 15 1 John 5. 16.----n Ch. 2. 17.---o Numb 16. 32, 33.-p Ch. 26. 10. Exod. 32 21. Josh. 7. 25.q Ch. 34. 7. Ch. 42. 13. Psa. 36. I Prov. 16. 6s Ch 12. 12. & M. 7. See Ch. 11. 29.-—-u Ch. 12. 1, 9, 11, &c. Heb. 11. 8. Ch. 12 13, w Ch. 12. 16.

life.

Mecca eriens Medinam, unde Muhammed suis

dictus fuit. GOLIUS. If this meaning belonged originally to the Hebrew word; it will apply with great force to the case of Abraham, whose migratory, itinerant kind of life, generally under the immediate direction of God, might have given him the title nabi. However this may be, the term was a title of the highest respectability and honour, both among the Hebrews and Arabs, and continues so to this day. And from the Hebrews, the word, in all the importance and dignity of its meaning, was introduced among the heathens, in the #ports and rates of the Greeks and Romans. See on the word seer, Gen. xv. 1.

Verse 8. Abimelech rose early,, &c.] God came to Abimelech in a dream by night, and we find, as the day broke, he arose, assembled his servants, what we would call his courtiers, and communicated to them what he had received from God. They were all struck with astonishment, and discerned the hand of God. Abraham is then called, and in a most respectful and pious manner, the king expostulates with him, for bringing him and his people under the Divine displeasure, by withholding from him the information that Sarah was his wife; when, by taking her, he sought only an honourable alliance with his family.

Verse 11. And Abraham said] The best excuse he could make for his conduct, which, in this instance, is far from defensible.

Verse 7. He is a prophet, and he shall pray for thee] The word prophet, which we have from the Greek ponts, and which is compounded of p, before; and GM, I speak, means in its general acceptation, one who speaks of things before they happen; i. e. one who foretells future events. But that this was not the original notion of the word, its use in this place sufficiently proves, Abraham certainly was not a prophet in the present general acceptation of the term; and for the Hebrew nabi, we must seek some other meaning. I have, in a discourse entitled, "The Christian Prophet and his Work," proved, that the proper ideal meaning of the original word, is, to pray, entreat, make supplication, &c. and this meaning of it, I have justified at large, both from its application in this place, and from its pointed use in the case of Saul, mentioned 1 Sam. x. and from the case of the priests of Baal, 1 Kings xviii. where prophesying, most undoubtedly means, making prayer, and supplication. As those who were in habits of intimacy with God by prayer and faith, were found the most proper persons to communicate his mind to man both with respect to the present and the future, hence nabi, the intercessor, became, in process of time, the public instructer or preacher; and also the predicter of future events; because to such faithful praying men God revealed the secret of his will. Hence St. Paul, 1 Cor. xiv. 3. seems to restrain the word wholly to the interpreting the mind of God to the people, and their instruction in divine things, for, says he, he that prophesieth speaketh unto men to edification, and exhor-intention to deceive; though both may be absolutely true tation, and comfort. See the discourse on this text referred to above. The title was also given to men eminent for eloquence and for literary abilities: hence Aaron, because he was the spokesman of Moses to the Egyptian king, was termed N2: nabi, prophet; Exod. iv. 16. and vii. 1. And Epimenides, a heathen poet, is expressly styled #ponins, a prophet, by St. Paul, Tit. i. 12. just as poets in general were termed rates among the Romans, which properly signifies the persons who professed to interpret the arill of the gods to their votaries, after prayers and sacrifices duly performed. In Arabic the word naba, has nearly the same meaning as in Hebrew; but in the first conjugation it has a meaning which may cast light upon the subject in general. It signifies to itinerate, move from one place or country to another, compelled thereto either by persecution, or the command of God; exivit de unâ regione in aliam.migrans de loco in locum. GOLIUS. Hence Mohammed was called an nabi, because of his sudden removal from Mecca to Medina, when, pretending to a divine commission, his townsmen sought to take away his

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Verse 12. She is my sister] I have not told a lie, I have suppressed only a part of the truth. In this place it may be proper to ask, What is a lie? It is any action done, or word spoken, whether true or false in itself, which the doer, or speaker wishes the observer or hearer, to take in a contrary sense to that which he knows to be true. It is, in a word, any action done, or speech delivered, with the and right in themselves; see the note on chap. xii. 13.

The daughter of my father, but not of my mother] Ebn Batrik in his annals, among other ancient traditions, has preserved the following: "Terah first married Yona, by whom he had Abraham; afterward he married Tchevita, by whom he had Sarah. Thus she was the sister of Abraham, being the daughter of the same father, by a different mother.

Verse 13. When God caused me to wander] Here the word 8 Elohim is used with a plural verb (ynn hitheu, caused me to wander,) which is very unusual in the Hebrew language, as this plural noun is generally joined with verbs in the singular number. Because there is a departure from the general mode in this instance, some have contended that the word Elohim signifies princes, in this place, and suppose it to refer to those in Chaldea, who expelled Abraham, because he would "not worship the fire;" but the best critics, and with them the Jews, allow that Elohim here, signifies the true God. Abraham probably refers to his first call.

Verse 16. And unto Sarah he said] But what did he

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15 And Abimelech said, Behold, my land is before thee; dwell where it pleaseth thee. 16 And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved.

17 So Abraham & prayed unto God: and God healed Abimelech, and his wife, and his maid-servants; and they bare children.

18 For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah, Abraham's wife.

CHAPTER XXI.

Isaac is born according to the promise, 1-3 and is circumcised when eight days old, 4. Abraham's age, and Sarah's exultation at the birth of their son, 5-7. Isaac is weaned, S. Istunael mocking on the occasion, Sarali requires that both he and his mother Higar shall be dismissed, 9, 10. Abraham distressed on the account, is ordered by the Land to comply, 11, 12 The promise renewed to Ishmael, 13. Abraham dismisses Hagar and her son, who go to the wilderness of Beersheba, 14. They are greatly distressed for want of water, 15, 16. An Angel of God appears to, and relieves thein, 17-19. Ishmael propers and is married, 20, 21. Abin

elech, and Phichol his chief captain, make a covenant with Abraham, and

mirreader the well of Beer-sheba for seven ewe lants, 22-32 Abraham plants a grove, and invokes the name of Jehovah, the everlasting God, 33.

ND the LORD i visited Sarah as he had

A said, and the LORD did unto Sarah as he

had spoken.

2 For Sarah I conceived, and bare Abraham a

a Ch. 13. 9-b. Heb. as is good in thine eyes. -c Ver. 5-d Ch. 26. 11.-e Ch. 24. 65.- Frov. 9. §, 9. & 25. 12. & 27. 5. Matt. 7. 7.-g Ch. 29. 31. 1 Sam. 5. 11, 12. Jab 42. 8, 9, 10-h Ch. 12 17. & 16. 2- 1 Sam. 2. 21.-k Ch. 17. 19. & 18. 10, 14. Gal 4. 23, 29.

say? Here there is scarcely any agreement among interpreters the Hebrew is exceedingly obscure, and every interpreter takes it in his own sense.

:

A thousand pieces of silver] SHEKELS are very probably meant here, and so the Targum understands it. The Septuagint has xınız dispezux, a thousand didrachma, no doubt meaning shekels; for in chap. xxiii. 15, 16. this translation uses 5pzxx for the Hebrew pw shekel. As shakal signifies literally to weigh, and the shekel was a coin of such a weight, Mr. Ainsworth and others, think this to be the origin of our word scale, the instrument to weigh with. The shekel of the sanctuary weighed twenty gerahs, Exod. xxx. 13. And according to the Jews, the gerah weighed sixteen grains of barley. R. Maymon observes, that after the captivity, the shekel was increased to three hundred and eighty-four grains, or barley corns. On the subject of ancient weights and measures, very little that is satisfactory is known.

Behold, he is to thee for a covering of the eyes] It, the one thousand shekels, not he, (Abraham) is to thee for a covering, to procure thee a veil to conceal thy beauty (unto all that are with thee, and with all other) from all thy own kindred and acquaintance, and from all strangers, that none, seeing thou art another man's wife, may covet thee on account of thy comeliness.

And thus she was reproved] The original is na deno-cachath, but the word is probably the second person preterite, used for the imperative mood, from the root nacah, to make straight, direct, right-or to speak rightly, correctly; and may, in connexion with the rest of the text, be thus paraphrased. Behold, I have given thy BROTHER (Abraham, gently alluding to the equivocation, ver. 2, 5.) a thousand shekels of silver; behold, IT is (that is, the silver is, or may be, or let it be) to thee a covering of the eyes (to procure a veil, see before) with regard to all those who are with thee, and to all, (or and in all) speak thou the truth. Correctly translated by the Septuagint ***T* akysiusov, and in all things speak the truth. Not only tell a part of the truth, but tell the whole-say not merely, he is my brother; but say also, he is my husband too. Thus in ALL things, speak the truth. I believe the above to be the sense of this difficult passage; and shall not puzzle my reader with eriticisms.

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Verse 17. So Abraham prayed] This was the prime office of the N nabi, see ver. 7.

Verse 18. For the Lord had fast closed up all the trombs] Probably by means of some disease, with which he had emitten them; hence it is said, they were healed at Abraham's intercession; and this seems necessarily to imply, that they had been afflicted by some disease that rendered it impossible for them to have children, till it was removed. And possibly this disease, as Dr. Dodd conjectures, had afflicted Abimelech, and by this he was withheld, ver. 6. from defiling Abraham's bed.

1. On the prerarication of Abraham and Sarah, see the notes and concluding observations on chap. xii. and while we pity this weakness, let us take it as a warning.

son in his old age; m at the set time, of which God had spoken to him.

3 And Abraham called the name of his son that was born unto him, whom Sarah bare to him," Isaac. 4 And Abraham circumcised his son Isaac, being eight days old, Pas God had commanded him."

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5 And Abraham was an hundred years old, when his son Isaac was born unto him. 6 T And Sarah said, "God hath made me to laugh, so that all that hear will laugh with me. 7 And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have borne him a son in his old age.

8 And the child grew, and was weaned: and Abraham made a great feast, the same day that Isaac was weaned.

9 T And Sarah saw the son of Hagar," the Egyptian, which she had born unto Abraham, mocking.

W

ham, Cast out this bond-woman and

10 Wherefore she said unto Abra- A. M. eir 2110.

X

B. C. cir. 1504.

her son: for the son of this bond-woman shall not be heir with my son, even with Isaac.

1 Acts 7. 8. Gal. 4. 22 Heb. 11. 11.-m Ch. 17. 21.-n Ch. 17. 19.-o Acta 7. 8. p Ch. 17. 10, 12. --q Ch. 17. 1, 17.---r Pan. 126 2. Isai. 54. 1. Gal. 4. 27-s Luke 1. 58. i1 Ch. 18. 11, 12-u Ch. 16. 1. Ch. 16. 15.-w Gal. 4. 22-x Gal. 4. 30. See Ch. 25. 6. & 36. 6, 7.

2. The cause why the patriarch did not acknowledge Sarah as his wife, was a fear lest he should lose his life on her account, for he said, surely the fear, i. e. the true worship of the true God, is not in this place. Such is the natural bigotry and narrowness of the human heart, that we can scarcely allow that any besides ourselves possess the true religion. To indulge a disposition of this kind, is highly blameable. The true religion is neither confined to one spot, nor to one people: it is spread in various forms over the whole earth. He who fills immensity, has left a record of himself in every nation and among every people under heaven. Beware of this spirit! for bigotry produces uncharitableness, and uncharitableness harsh judging, and in such a spirit, a man may think he does God service, when he dashes out the brains, or makes a burnt-offering of the person, whom his narrow mind and hard heart have dishonoured with the name of heretic. Such a spirit is not confined to any one community, though it has predominated in some more than in others. But these things are highly displeasing in the sight of God. HE, as the Father of the spirits of all flesh, loves every branch of his vastly extended family; and as far as we love one another, no matter of what sect or party, so far we resemble HIM. Had Abraham possessed more charity for man, and confidence in God, at this time, he had not fallen into that snare from which he barely escaped. A hasty judgment is generally both erroneous and harsh, and those who are the most apt to form it, are generally the most difficult to be convinced of the truth.

NOTES ON CHAPTER XXI.

Verse 1. The Lord visited Sarah] That is, God fulfilled his promise to Sarah, by giving her, at the advanced age of ninety, power to conceive and bring forth

a son.

Verse 3. Isaac] See the reason and interpretation of this name in the note on chap. xvii. 17. Verse 4. Circumcised his son] See on chap. xvii. 10, &c.

Verse 6. God hath made me to laugh] Sarah alludes here to the circumstance mentioned chap. xvii. 12. and as she seems to use the word to laugh, in this place, not in the sense of being incredulous, but to express such pleasure or happiness, as almost suspends the reasoning faculty for a time, it justifies the observation on the above named

verse. See a similar case in Luke xxiv. 41. where the disciples were so overcome with the good news of our Lord's resurrection, that it is said, They believed not for joy.

Verse 8. The child was weaned] We have the verb to wean from the Anglo-Saxon, Apendan, awendan, which signifies to convert, transfer, turn from one thing to another, which is the exact import of the Hebrew word

gamal, in the text. Hence to turn a child from the breast, to receive another kind of aliment; and hence the word Wean, trean, which is still in use in the northern parts of Great Britain, and properly signifies a child taken from the breast. At what time children were weaned

11 And the thing was very grievous in Abraham's sight, because of his son.

a

12 And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bond-woman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac, shall thy seed be called.

13 And also of the son of the bond-woman will I make a nation, because he is thy seed. 14 And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, (putting it on her shoulder,) and the child, and sent her away and she departed, and wandered in the wilderness of Beer-sheba.

15 And the water was spent in the bottle, and she cast the child under one of the shrubs. 16 And she went, and sat her down over against him a good way off, as it were a bowshot; for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice and wept.

a Ch. 17. 18-b Rom. 9. 7, 8. Heb. 11. 18- Ver. 18. Ch. 16. 10. & 17. 20. d John 8. 35.-e Exod. 3. 7.—f Ver. 13.-g Numb. 22. 31. See 2 Kings 6. 17, 18, 20.

among the ancients, is a disputed point. St. Jerom says there were two opinions on this subject. Some hold that children were always weaned at five years of age; others that they were not weaned till they were twelve. From the speech of the mother to her son, 2 Mac. vii. 27. it seems likely that among the Jews they were weaned when three years old: O my son, have pity upon me that bare thee nine months in my womb, and gave thee SUCK THREE YEARS, and nourished thee and brought thee up. And this is farther strengthened by 2 Chron. xxxi. 16. where Hezekiah, in making provision for the Levites and priests, includes the children from three years old and upwards; which is a presumptive proof that previous to this age they were wholly dependent on the mother for their nourishment. Samuel appears to have been brought to the sanctuary when he was just weaned, and then he was capable of ministering before the Lord, 1 Kings i. 22-28. and this certainly could not be before he was three years of age. The term among the Mohammedans is fixed by the Koran, chap. xxxi. 14. at two years of age.

Verse 9. Mocking] What was implied in this mocking is not known. St. Paul, Galat. iv. 29. calls it persecuting, but it is likely he meant no more than some species of ridicule used by Ishmael on the occasion, and probably with respect to the age of Sarah at Isaac's birth, and her previous barrenness. Jonathan ben Uzziel, and the Jerusalem Targum, represent Ishmael as performing some idolatrous rite on the occasion, and that this had given the offence to Sarah. Conjectures are as useless as they are endless. Whatever it was, it became the occasion of the expulsion of himself and mother. Several authors are of opinion, that the Egyptian bondage of four hundred years, mentioned chap. xv. 13. commenced with this persecution of the righteous seed by the son of an Egyptian woman.

Verse 10 Cast out this bond woman and her son] Both Sarah and Abraham have been accused of cruelty in this transaction, because every word reads harsh to us. Cast out, garash, signifies not only to thrust out, drive away, and expel, but also to divorce, see Lev. xxi. 7. And it is in this latter sense the word should be understood here. The child of Abraham by Hagar might be considered as having a right at least to a part of the inheritance, and as it was sufficiently known to Sarah that God had designed that the succession should be established in the line of Isaac, she wished Abraham to divorce Hagar, or to perform some sort of legal act, by which Ishmael might be excluded from all claim on the inheritance.

Verse 12. In Isaac shall thy seed be called.] Here God shows the propriety of attending to the counsel of Sarah. And lest Abraham, in whose eyes the thing was grievous, should feel distressed on the occasion, God renews his promises to Ishmael and his posterity.

Verse 14. Took bread, and a bottle] By the word bread, we are to understand the food or provisions which were necessary for her and Ishmael, till they should come to the place of their destination; which, no doubt, Abraham particularly pointed out. The bottle, which was made of skin, ordinarily a goat's skin, contained water sufficient to last them till they should come to the next well; which, it is likely, Abraham particularly specified also. This well, it appears, Hagar missed, and therefore wandered about in the wilderness, seeking more water till all she had brought with her was expended. We may therefore

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17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.

18 Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.

19 And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.

20 And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. 21 And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

B. C. cir. 186.

22 And it came to pass at that AM. cir. 2118. time, that 1 Abimelech, and Phichol the chief captain of his host spake unto Abraham, saying, m God is with thee in all that thou doest:

23 Now therefore swear unto me here by

Luke 24. 16. 31.-h Ch. 29. 15. & 39. 2, 3, 21.—i Ch. 16. 12-k Ch. 24. 4.-1 Ch. 2. 2. & 26. 25-m Ch. 26. 28.-n Josh. 2. 12. 1 Sam. 24. 21.

safely presume that she and her son were sufficiently provided for their journey, had they not missed their way. Travellers in those countries, take only, to the present day, provisions sufficient to carry them to the next village or encampment; and water to supply them till they should meet with the next well. What adds to the appearance of cruelty in this case is, that our translation seems to represent Ishmael as being a young child; and that Hagar was obliged to carry him, the bread, and the bottle of water, on her back, or shoulder, at the same time. But that Ishmael could not be carried on his mother's shoulder, will be sufficiently evident when his age is considered: Ishmael was born when Abraham was eighty-six years of age, chap. xvi. 16. Isaac was born when he was one hundred years of age, chap. xxi. 5. hence Ishmael was fourteen years old at the birth of Isaac. Add to this, the age of Isaac when he was weaned, which, from ver. 8. of this chapter, (see the note) was probably three, and we shall find that Ishmael was, at the time of his leaving Abraham, not less than seventeen years old; an age at which, in those primitive times, a young man was able to gain his livelihood, either by his bow in the wilderness, or by keeping flocks as Jacob did.

Verse 15. And she cast the child] ne hwn Vatishlec eth ha-ycled, and she sent the lad-under one of the shrubs-viz. to screen him from the intensity of the heat. Here Ishmael appears to be utterly helpless, and this circumstance seems farther to confirm the opinion that he was now in a state of infancy-but the preceding observations do this supposition entirely away; and his present helplessness will be easily accounted for on this ground:-1. Young persons can bear much less fatigue than those who have arrived at mature age. 2. They require much more fluid from the greater quantum of heat in their bodies, strongly marked by the impetuosity of the blood; and from them a much larger quantity of the fluids is thrown off by sweat and insensible perspiration, than from grown up or aged persons. 3. Their digestion is much more rapid, and hence they cannot bear hunger and thirst as well as the others. On these grounds Ishmael must be much more exhausted with fatigue than his mother.

Verse 19. God opened her eyes] These words appear to me to mean no more than that God directed her to a well, which probably was at no great distance from the place in which she then was; and therefore she is commanded, ver. 18. to support the lad, literally to make her hand strong in his behalf-namely, that he might reach the well and quench his thirst.

Verse 20 Became an archer.] And by his skill in this art, under the continual superintendence of the Divine Providence, for God was with the lad, he was undoubtedly enabled to procure a sufficient supply for his own wants and those of his parent.

Verse 21. He dwelt in the wilderness of Paran] This is generally allowed to have been a part of the desert belonging to Arabia Petræa, in the vicinity of mount Sinai; and this seems to be its uniform meaning in the Sacred Writings.

Verse 22. At that time] This may either refer to the transactions recorded in the preceding chapter, or to the time of Ishmael's marriage; but most probably to the former.

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