<title type="x-s3"><reference osisRef="Gen.9.8-Gen.9.29">Ge 9:8-29</reference>. Rainbow.</title>

<hi type="bold">13. I do set my bow in the cloud--</hi>set, that is, constitute or appoint. This common and familiar phenomenon being made the pledge of peace, its appearance when showers began to fall would be welcomed with the liveliest feelings of joy.

Ge 9:8-29. Rainbow. 13. I do set my bow in the cloud-- set, that is, constitute or appoint. This common and familiar phenomenon being made the pledge of peace, its appearance when showers began to fall would be welcomed with the liveliest feelings of joy.


<hi type="bold">20. And Noah ... planted a vineyard--</hi>Noah had been probably bred to the culture of the soil, and resumed that employment on leaving the ark.

20. And Noah... planted a vineyard-- Noah had been probably bred to the culture of the soil, and resumed that employment on leaving the ark.


<hi type="bold">21. And he drank of the wine, and was drunken--</hi>perhaps at the festivities of the vintage season. This solitary stain on the character of so eminently pious a man must, it is believed, have been the result of age or inadvertency.

21. And he drank of the wine, and was drunken-- perhaps at the festivities of the vintage season. This solitary stain on the character of so eminently pious a man must, it is believed, have been the result of age or inadvertency.


24. This incident could scarcely have happened till twenty years after the flood; for Canaan, whose conduct was more offensive than that even of his father, was not born till after that event. It is probable that there is a long interval included between these verses and that this prophecy, like that of Jacob on his sons, was not uttered till near the close of Noah's life when the prophetic spirit came upon him; this presumption is strengthened by the mention of his death immediately after.


<hi type="bold">25. Cursed be Canaan--</hi>This doom has been fulfilled in the destruction of the Canaanites--in the degradation of Egypt and the slavery of the Africans, the descendants of Ham.

25. Cursed be Canaan-- This doom has been fulfilled in the destruction of the Canaanites--in the degradation of Egypt and the slavery of the Africans, the descendants of Ham.


<hi type="bold">26. Blessed be the Lord God of Shem--</hi>rather, "Blessed of Jehovah, my God, be Shem,"--an intimation that the descendants of Shem should be peculiarly honored in the service of the true God, His Church being for ages established among them (the Jews), and of them, concerning the flesh, Christ came. They got possession of Canaan, the people of that land being made their "servants" either by conquest, or, like the Gibeonites, by submission [Jos 9:25].

26. Blessed be the Lord God of Shem-- rather, "Blessed of Jehovah, my God, be Shem,"--an intimation that the descendants of Shem should be peculiarly honored in the service of the true God, His Church being for ages established among them (the Jews), and of them, concerning the flesh, Christ came. They got possession of Canaan, the people of that land being made their "servants" either by conquest, or, like the Gibeonites, by submission [Jos 9:25].


<hi type="bold">27. God shall enlarge Japheth--</hi>pointing to a vast increase in posterity and possessions. Accordingly his descendants have been the most active and enterprising, spread over the best and largest portion of the world, all Europe and a considerable part of Asia.

<hi type="bold">he shall dwell in the tents of Shem--</hi>a prophecy being fulfilled at the present day, as in India British Government is established and the Anglo-Saxons being in the ascendancy from Europe to India, from India over the American continent. What a wonderful prophecy in a few verses (<reference osisRef="Isa.46.10">Is 46:10</reference>; <reference osisRef="1Pet.1.25">1Pe 1:25</reference>)! <chapter eID="Gen.9"/>

27. God shall enlarge Japheth-- pointing to a vast increase in posterity and possessions. Accordingly his descendants have been the most active and enterprising, spread over the best and largest portion of the world, all Europe and a considerable part of Asia. he shall dwell in the tents of Shem-- a prophecy being fulfilled at the present day, as in India British Government is established and the Anglo-Saxons being in the ascendancy from Europe to India, from India over the American continent. What a wonderful prophecy in a few verses (Is 46:10; 1Pe 1:25)!


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Gen.10.1-Gen.10.32">Ge 10:1-32</reference>. Genealogies.</title>

<hi type="bold">1. sons of Noah--</hi>The historian has not arranged this catalogue according to seniority of birth; for the account begins with the descendants of Japheth, and the line of Ham is given before that of Shem though he is expressly said to be the youngest or younger son of Noah; and Shem was the elder brother of Japheth (<reference osisRef="Gen.10.21">Ge 10:21</reference>), the true rendering of that passage.

<hi type="bold">generations, &c.--</hi>the narrative of the settlement of nations existing in the time of Moses, perhaps only the principal ones; for though the list comprises the sons of Shem, Ham, and Japheth, all their descendants are not enumerated. Those descendants, with one or two exceptions, are described by names indicative of tribes and nations and ending in the Hebrew im, or the English "-ite."

CHAPTER 10 Ge 10:1-32. Genealogies. 1. sons of Noah-- The historian has not arranged this catalogue according to seniority of birth; for the account begins with the descendants of Japheth, and the line of Ham is given before that of Shem though he is expressly said to be the youngest or younger son of Noah; and Shem was the elder brother of Japheth (Ge 10:21), the true rendering of that passage. generations, &c.-- the narrative of the settlement of nations existing in the time of Moses, perhaps only the principal ones; for though the list comprises the sons of Shem, Ham, and Japheth, all their descendants are not enumerated. Those descendants, with one or two exceptions, are described by names indicative of tribes and nations and ending in the Hebrew im, or the English "-ite."


<hi type="bold">5. the isles of the Gentiles--</hi>a phrase by which the Hebrews described all countries which were accessible by sea (<reference osisRef="Isa.11.11">Is 11:11</reference>; <reference osisRef="Isa.20.6">20:6</reference>; <reference osisRef="Jer.25.22">Jr 25:22</reference>). Such in relation to them were the countries of Europe, the peninsula of Lesser Asia, and the region lying on the east of the Euxine. Accordingly, it was in these quarters the early descendants of Japheth had their settlements.

5. the isles of the Gentiles-- a phrase by which the Hebrews described all countries which were accessible by sea (Is 11:11; 20:6; Jr 25:22). Such in relation to them were the countries of Europe, the peninsula of Lesser Asia, and the region lying on the east of the Euxine. Accordingly, it was in these quarters the early descendants of Japheth had their settlements.


<hi type="bold">6. sons of Ham--</hi>emigrated southward, and their settlements were: Cush in Arabia, Canaan in the country known by his name, and Mizraim in Egypt, Upper and Lower. It is generally thought that his father accompanied him and personally superintended the formation of the settlement, whence Egypt was called "the land of Ham" [Psa 105:23, 27; 106:22].

6. sons of Ham-- emigrated southward, and their settlements were: Cush in Arabia, Canaan in the country known by his name, and Mizraim in Egypt, Upper and Lower. It is generally thought that his father accompanied him and personally superintended the formation of the settlement, whence Egypt was called "the land of Ham" [Psa 105:23, 27; 106:22].


<hi type="bold">8. Nimrod--</hi>mentioned as eclipsing all his family in renown. He early distinguished himself by his daring and successful prowess in hunting wild beasts. By those useful services he earned a title to public gratitude; and, having established a permanent ascendancy over the people, he founded the first kingdom in the world [Ge 10:10].

8. Nimrod-- mentioned as eclipsing all his family in renown. He early distinguished himself by his daring and successful prowess in hunting wild beasts. By those useful services he earned a title to public gratitude; and, having established a permanent ascendancy over the people, he founded the first kingdom in the world [Ge 10:10].


<hi type="bold">10. the beginning of his kingdom--</hi>This kingdom, of course, though then considered great, would be comparatively limited in extent, and the towns but small forts.

10. the beginning of his kingdom-- This kingdom, of course, though then considered great, would be comparatively limited in extent, and the towns but small forts.


<hi type="bold">11. Out of that land went forth Asshur--</hi>or, as the Margin has it, "He [Nimrod] at the head of his army went forth into Assyria," that is, he pushed his conquests into that country.

<hi type="bold">and builded Nineveh--</hi>opposite the town of Mosul, on the Tigris, and the other towns near it. This raid into Assyria was an invasion of the territories of Shem, and hence the name "Nimrod," signifying "rebel," is supposed to have been conferred on him from his daring revolt against the divine distribution.

11. Out of that land went forth Asshur-- or, as the Margin has it, "He [Nimrod] at the head of his army went forth into Assyria," that is, he pushed his conquests into that country. and builded Nineveh-- opposite the town of Mosul, on the Tigris, and the other towns near it. This raid into Assyria was an invasion of the territories of Shem, and hence the name "Nimrod," signifying "rebel," is supposed to have been conferred on him from his daring revolt against the divine distribution.


<hi type="bold">21. Unto Shem--</hi>The historian introduces him with marked distinction as "the father of Eber," the ancestor of the Hebrews.

21. Unto Shem-- The historian introduces him with marked distinction as "the father of Eber," the ancestor of the Hebrews.


<hi type="bold">23. Aram--</hi>In the general division of the earth, the countries of Armenia, Mesopotamia, and Syria, fell to his descendants.

23. Aram-- In the general division of the earth, the countries of Armenia, Mesopotamia, and Syria, fell to his descendants.


<hi type="bold">24. Arphaxad--</hi>The settlement of his posterity was in the extensive valley of Shinar, on the Tigris, towards the southern extremity of Mesopotamia, including the country of Eden and the region on the east side of the river.

24. Arphaxad-- The settlement of his posterity was in the extensive valley of Shinar, on the Tigris, towards the southern extremity of Mesopotamia, including the country of Eden and the region on the east side of the river.


<hi type="bold">25. Peleg; for in his days was the earth divided--</hi>After the flood (<reference osisRef="Gen.11.10-Gen.11.16">Ge 11:10-16</reference>) the descendants of Noah settled at pleasure and enjoyed the produce of the undivided soil. But according to divine instruction, made probably through Eber, who seems to have been distinguished for piety or a prophetic character, the earth was divided and his son's name, "Peleg," was given in memory of that event (see <reference osisRef="Deut.32.8">De 32:8</reference>; <reference osisRef="Acts.17.26">Ac 17:26</reference>).

25. Peleg; for in his days was the earth divided-- After the flood (Ge 11:10-16) the descendants of Noah settled at pleasure and enjoyed the produce of the undivided soil. But according to divine instruction, made probably through Eber, who seems to have been distinguished for piety or a prophetic character, the earth was divided and his son's name, "Peleg," was given in memory of that event (see De 32:8; Ac 17:26).


<hi type="bold">32. These are the families of the sons of Noah, after their generations, in their nations, &c.--</hi>This division was made in the most orderly manner; and the inspired historian evidently intimates that the sons of Noah were ranged according to their nations, and every nation ranked by its families, so that every nation had its assigned territory, and in every nation the tribes, and in every tribe the families, were located by themselves. <chapter eID="Gen.10"/>

32. These are the families of the sons of Noah, after their generations, in their nations, &c.-- This division was made in the most orderly manner; and the inspired historian evidently intimates that the sons of Noah were ranged according to their nations, and every nation ranked by its families, so that every nation had its assigned territory, and in every nation the tribes, and in every tribe the families, were located by themselves.


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Gen.11.1-Gen.11.32">Ge 11:1-32</reference>. Confusion of Tongues.</title>

1. the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (<reference osisRef="Gen.10.10">Ge 10:10</reference>), determined to please themselves by occupying the fairest region they came to.

CHAPTER 11 Ge 11:1-32. Confusion of Tongues. 1. the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Ge 10:10), determined to please themselves by occupying the fairest region they came to.


<hi type="bold">2. land of Shinar--</hi>The fertile valley watered by the Euphrates and Tigris was chosen as the center of their union and the seat of their power.

2. land of Shinar-- The fertile valley watered by the Euphrates and Tigris was chosen as the center of their union and the seat of their power.


<hi type="bold">3. brick--</hi>There being no stone in that quarter, brick is, and was, the only material used for building, as appears in the mass of ruins which at the Birs Nimroud may have been the very town formed by those ancient rebels. Some of these are sun-dried--others burnt in the kiln and of different colors.

<hi type="bold">slime--</hi>bitumen, a mineral pitch, which, when hardened, forms a strong cement, commonly used in Assyria to this day, and forming the mortar found on the burnt brick remains of antiquity.

3. brick-- There being no stone in that quarter, brick is, and was, the only material used for building, as appears in the mass of ruins which at the Birs Nimroud may have been the very town formed by those ancient rebels. Some of these are sun-dried--others burnt in the kiln and of different colors. slime-- bitumen, a mineral pitch, which, when hardened, forms a strong cement, commonly used in Assyria to this day, and forming the mortar found on the burnt brick remains of antiquity.


<hi type="bold">4. a tower whose top may reach unto heaven--</hi>a common figurative expression for great height (<reference osisRef="Deut.1.28">De 1:28</reference>; <reference osisRef="1Cor.9.1-1Cor.9.6">9:1-6</reference>).

<hi type="bold">lest we be scattered--</hi>To build a city and a town was no crime; but to do this to defeat the counsels of heaven by attempting to prevent emigration was foolish, wicked, and justly offensive to God.

4. a tower whose top may reach unto heaven-- a common figurative expression for great height (De 1:28; 9:1-6). lest we be scattered-- To build a city and a town was no crime; but to do this to defeat the counsels of heaven by attempting to prevent emigration was foolish, wicked, and justly offensive to God.


<hi type="bold">6. and now nothing will be restrained from them--</hi>an apparent admission that the design was practicable, and would have been executed but for the divine interposition.

6. and now nothing will be restrained from them-- an apparent admission that the design was practicable, and would have been executed but for the divine interposition.


<hi type="bold">7. confound their language--</hi>literally, "their lip"; it was a failure in utterance, occasioning a difference in dialect which was intelligible only to those of the same tribe. Thus easily by God their purpose was defeated, and they were compelled to the dispersion they had combined to prevent. It is only from the Scriptures we learn the true origin of the different nations and languages of the world. By one miracle of tongues men were dispersed and gradually fell from true religion. By another, national barriers were broken down--that all men might be brought back to the family of God.

7. confound their language-- literally, "their lip"; it was a failure in utterance, occasioning a difference in dialect which was intelligible only to those of the same tribe. Thus easily by God their purpose was defeated, and they were compelled to the dispersion they had combined to prevent. It is only from the Scriptures we learn the true origin of the different nations and languages of the world. By one miracle of tongues men were dispersed and gradually fell from true religion. By another, national barriers were broken down--that all men might be brought back to the family of God.


<hi type="bold">28. Ur--</hi>now Orfa; that is, "light," or "fire." Its name probably derived from its being devoted to the rites of fire-worship. Terah and his family were equally infected with that idolatry as the rest of the inhabitants (<reference osisRef="Josh.24.15">Jos 24:15</reference>).

28. Ur-- now Orfa; that is, "light," or "fire." Its name probably derived from its being devoted to the rites of fire-worship. Terah and his family were equally infected with that idolatry as the rest of the inhabitants (Jos 24:15).


<hi type="bold">31. Sarai his daughter-in-law--</hi>the same as Iscah [Ge 11:29], granddaughter of Terah, probably by a second wife, and by early usages considered marriageable to her uncle, Abraham.

<hi type="bold">they came unto Haran--</hi>two days' journey south-southeast from Ur, on the direct road to the ford of the Euphrates at Rakka, the nearest and most convenient route to Palestine. <chapter eID="Gen.11"/>

31. Sarai his daughter-in-law-- the same as Iscah [Ge 11:29], granddaughter of Terah, probably by a second wife, and by early usages considered marriageable to her uncle, Abraham. they came unto Haran-- two days' journey south-southeast from Ur, on the direct road to the ford of the Euphrates at Rakka, the nearest and most convenient route to Palestine.


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Gen.12.1-Gen.12.20">Ge 12:1-20</reference>. Call to Abram.</title>

<hi type="bold">1. Now the Lord had said unto Abram--</hi>It pleased God, who has often been found of them who sought Him not, to reveal Himself to Abraham perhaps by a miracle; and the conversion of Abraham is one of the most remarkable in Bible history.

<hi type="bold">Get thee out of thy country--</hi>His being brought to the knowledge and worship of the true God had probably been a considerable time before. This call included two promises: the first, showing the land of his future posterity; and the second, that in his posterity all the earth was to be blessed (<reference osisRef="Gen.12.2">Ge 12:2</reference>). Abraham obeyed, and it is frequently mentioned in the New Testament as a striking instance of his faith (<reference osisRef="Heb.11.8">He 11:8</reference>).

CHAPTER 12 Ge 12:1-20. Call to Abram. 1. Now the Lord had said unto Abram-- It pleased God, who has often been found of them who sought Him not, to reveal Himself to Abraham perhaps by a miracle; and the conversion of Abraham is one of the most remarkable in Bible history. Get thee out of thy country-- His being brought to the knowledge and worship of the true God had probably been a considerable time before. This call included two promises: the first, showing the land of his future posterity; and the second, that in his posterity all the earth was to be blessed (Ge 12:2). Abraham obeyed, and it is frequently mentioned in the New Testament as a striking instance of his faith (He 11:8).


<hi type="bold">5. into the land of Canaan ... they came--</hi>with his wife and an orphan nephew. Abram reached his destination in safety, and thus the first promise was made good.

5. into the land of Canaan... they came-- with his wife and an orphan nephew. Abram reached his destination in safety, and thus the first promise was made good.


<hi type="bold">6. the place of Sichem--</hi>or Shechem, a pastoral valley then unoccupied (compare <reference osisRef="Gen.33.18">Ge 33:18</reference>).

<hi type="bold">plain of Moreh--</hi>rather, the "terebinth tree" of Moreh, very common in Palestine, remarkable for its wide-spreading branches and its dark green foliage. It is probable that in Moreh there was a grove of these trees, whose inviting shade led Abram to choose it for an encampment.

6. the place of Sichem-- or Shechem, a pastoral valley then unoccupied (compare Ge 33:18). plain of Moreh-- rather, the "terebinth tree" of Moreh, very common in Palestine, remarkable for its wide-spreading branches and its dark green foliage. It is probable that in Moreh there was a grove of these trees, whose inviting shade led Abram to choose it for an encampment.


<hi type="bold">7. Unto thy seed will I give this land--</hi>God was dealing with Abram not in his private and personal capacity merely, but with a view to high and important interests in future ages. That land his posterity was for centuries to inhabit as a peculiar people; the seeds of divine knowledge were to be sown there for the benefit of all mankind; and considered in its geographical situation, it was chosen in divine wisdom as the fittest of all lands to serve as the cradle of a divine revelation designed for the whole world.

<hi type="bold">and there builded he an altar unto the Lord--</hi>By this solemn act of devotion Abram made an open profession of his religion, established the worship of the true God, and declared his faith in the promise.

7. Unto thy seed will I give this land-- God was dealing with Abram not in his private and personal capacity merely, but with a view to high and important interests in future ages. That land his posterity was for centuries to inhabit as a peculiar people; the seeds of divine knowledge were to be sown there for the benefit of all mankind; and considered in its geographical situation, it was chosen in divine wisdom as the fittest of all lands to serve as the cradle of a divine revelation designed for the whole world. and there builded he an altar unto the Lord-- By this solemn act of devotion Abram made an open profession of his religion, established the worship of the true God, and declared his faith in the promise.


<hi type="bold">10. there was a famine ... and Abram went down into Egypt--</hi>He did not go back to the place of his nativity, as regretting his pilgrimage and despising the promised land (<reference osisRef="Heb.11.15">He 11:15</reference>), but withdrew for a while into a neighboring country.

10. there was a famine... and Abram went down into Egypt-- He did not go back to the place of his nativity, as regretting his pilgrimage and despising the promised land (He 11:15), but withdrew for a while into a neighboring country.


11-13. Sarai's complexion, coming from a mountainous country, would be fresh and fair compared with the faces of Egyptian women which were sallow. The counsel of Abram to her was true in words, but it was a deception, intended to give an impression that she was no more than his sister. His conduct was culpable and inconsistent with his character as a servant of God: it showed a reliance on worldly policy more than a trust in the promise; and he not only sinned himself, but tempted Sarai to sin also.


<hi type="bold">14. when Abram was come into Egypt--</hi>It appears from the monuments of that country that at the time of Abram's visit a monarchy had existed for several centuries. The seat of government was in the Delta, the most northern part of the country, the very quarter in which Abram must have arrived. They were a race of shepherd-kings, in close alliance with the people of Canaan.

14. when Abram was come into Egypt-- It appears from the monuments of that country that at the time of Abram's visit a monarchy had existed for several centuries. The seat of government was in the Delta, the most northern part of the country, the very quarter in which Abram must have arrived. They were a race of shepherd-kings, in close alliance with the people of Canaan.


<hi type="bold">15. the woman was taken into Pharaoh's house--</hi>Eastern kings have for ages claimed the privilege of taking to their harem an unmarried woman whom they like. The father or brother may deplore the removal as a calamity, but the royal right is never resisted nor questioned.

15. the woman was taken into Pharaoh's house-- Eastern kings have for ages claimed the privilege of taking to their harem an unmarried woman whom they like. The father or brother may deplore the removal as a calamity, but the royal right is never resisted nor questioned.


<hi type="bold">16. he entreated Abram well for her sake--</hi>The presents are just what one pastoral chief would give to another.

16. he entreated Abram well for her sake-- The presents are just what one pastoral chief would give to another.


18-20. Here is a most humiliating rebuke, and Abram deserved it. Had not God interfered, he might have been tempted to stay in Egypt and forget the promise (<reference osisRef="Ps.105.13">Psa 105:13</reference>, <reference osisRef="Ps.105.15">15</reference>). Often still does God rebuke His people and remind them through enemies that this world is not their rest. <chapter eID="Gen.12"/>

18-20. Here is a most humiliating rebuke, and Abram deserved it. Had not God interfered, he might have been tempted to stay in Egypt and forget the promise (Psa 105:13, 15). Often still does God rebuke His people and remind them through enemies that this world is not their rest.


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Gen.13.1-Gen.13.18">Ge 13:1-18</reference>. Return from Egypt.</title>

<hi type="bold">1. went up ... south--</hi>Palestine being a highland country, the entrance from Egypt by its southern boundary is a continual ascent.

CHAPTER 13 Ge 13:1-18. Return from Egypt. 1. went up... south-- Palestine being a highland country, the entrance from Egypt by its southern boundary is a continual ascent.


<hi type="bold">2. very rich--</hi>compared with the pastoral tribes to which Abraham belonged. An Arab sheik is considered rich who has a hundred or two hundred tents, from sixty to a hundred camels, a thousand sheep and goats respectively. And Abram being very rich, must have far exceeded that amount of pastoral property. "Gold and silver" being rare among these peoples, his probably arose from the sale of his produce in Egypt.

2. very rich-- compared with the pastoral tribes to which Abraham belonged. An Arab sheik is considered rich who has a hundred or two hundred tents, from sixty to a hundred camels, a thousand sheep and goats respectively. And Abram being very rich, must have far exceeded that amount of pastoral property. "Gold and silver" being rare among these peoples, his probably arose from the sale of his produce in Egypt.


<hi type="bold">3. went on his journeys--</hi>His progress would be by slow marches and frequent encampments as Abram had to regulate his movements by the prospect of water and pasturage.

<hi type="bold">unto the place ... between Beth-el and Hai--</hi>"a conspicuous hill--its topmost summit resting on the rocky slopes below, and distinguished by its olive groves--offering a natural base for the altar and a fitting shade for the tent of the patriarch" [Stanley].

3. went on his journeys-- His progress would be by slow marches and frequent encampments as Abram had to regulate his movements by the prospect of water and pasturage. unto the place... between Beth-el and Hai-- "a conspicuous hill--its topmost summit resting on the rocky slopes below, and distinguished by its olive groves--offering a natural base for the altar and a fitting shade for the tent of the patriarch" [Stanley].


<hi type="bold">4. there Abram called on the name of the Lord--</hi>He felt a strong desire to reanimate his faith and piety on the scene of his former worship: it might be to express humility and penitence for his misconduct in Egypt or thankfulness for deliverance from perils--to embrace the first opportunity on returning to Canaan of leading his family to renew allegiance to God and offer the typical sacrifices which pointed to the blessings of the promise.

4. there Abram called on the name of the Lord-- He felt a strong desire to reanimate his faith and piety on the scene of his former worship: it might be to express humility and penitence for his misconduct in Egypt or thankfulness for deliverance from perils--to embrace the first opportunity on returning to Canaan of leading his family to renew allegiance to God and offer the typical sacrifices which pointed to the blessings of the promise.


<hi type="bold">7. And there was a strife--</hi>Abraham's character appears here in a most amiable light. Having a strong sense of religion, he was afraid of doing anything that might tend to injure its character or bring discredit on its name, and he rightly judged that such unhappy effects would be produced if two persons whom nature and grace had so closely connected should come to a rupture [Ge 13:8]. Waiving his right to dictate, he gave the freedom of choice to Lot. The conduct of Abraham was not only disinterested and peaceable, but generous and condescending in an extraordinary degree, exemplifying the Scripture precepts (<reference osisRef="Matt.6.32">Mt 6:32</reference>; <reference osisRef="Rom.12.10">Ro 12:10</reference>, <reference osisRef="Rom.12.11">11</reference>; <reference osisRef="Phil.2.4">Php 2:4</reference>).

7. And there was a strife-- Abraham's character appears here in a most amiable light. Having a strong sense of religion, he was afraid of doing anything that might tend to injure its character or bring discredit on its name, and he rightly judged that such unhappy effects would be produced if two persons whom nature and grace had so closely connected should come to a rupture [Ge 13:8]. Waiving his right to dictate, he gave the freedom of choice to Lot. The conduct of Abraham was not only disinterested and peaceable, but generous and condescending in an extraordinary degree, exemplifying the Scripture precepts (Mt 6:32; Ro 12:10, 11; Php 2:4).


<hi type="bold">10. Lot lifted up his eyes--</hi>Travellers say that from the top of this hill, a little "to the east of Beth-el" [Ge 12:8], they can see the Jordan, the broad meadows on either bank, and the waving line of verdure which marks the course of the stream.

10. Lot lifted up his eyes-- Travellers say that from the top of this hill, a little "to the east of Beth-el" [Ge 12:8], they can see the Jordan, the broad meadows on either bank, and the waving line of verdure which marks the course of the stream.


<hi type="bold">11. Then Lot chose him all the plain--</hi>a choice excellent from a worldly point of view, but most inexpedient for his best interests. He seems, though a good man, to have been too much under the influence of a selfish and covetous spirit: and how many, alas! imperil the good of their souls for the prospect of worldly advantage.

11. Then Lot chose him all the plain-- a choice excellent from a worldly point of view, but most inexpedient for his best interests. He seems, though a good man, to have been too much under the influence of a selfish and covetous spirit: and how many, alas! imperil the good of their souls for the prospect of worldly advantage.


<hi type="bold">14-15. Lift up now thine eyes ... all the land which thou seest--</hi>So extensive a survey of the country, in all directions, can be obtained from no other point in the neighborhood; and those plains and hills, then lying desolate before the eyes of the solitary patriarch, were to be peopled with a mighty nation "like the dust of the earth in number," as they were in Solomon's time (<reference osisRef="1Kgs.4.20">1Ki 4:20</reference>).

14-15. Lift up now thine eyes... all the land which thou seest-- So extensive a survey of the country, in all directions, can be obtained from no other point in the neighborhood; and those plains and hills, then lying desolate before the eyes of the solitary patriarch, were to be peopled with a mighty nation "like the dust of the earth in number," as they were in Solomon's time (1Ki 4:20).


<hi type="bold">18. the plain of Mamre ... built ... an altar--</hi>the renewal of the promise was acknowledged by Abram by a fresh tribute of devout gratitude. <chapter eID="Gen.13"/>

18. the plain of Mamre... built... an altar-- the renewal of the promise was acknowledged by Abram by a fresh tribute of devout gratitude.


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Gen.14.1-Gen.14.24">Ge 14:1-24</reference>. War.</title>

<hi type="bold">1. And it came to pass--</hi>This chapter presents Abram in the unexpected character of a warrior. The occasion was this: The king of Sodom and the kings of the adjoining cities, after having been tributaries for twelve years to the king of Elam, combined to throw off his yoke. To chastise their rebellion, as he deemed it, Chedorlaomer, with the aid of three allies, invaded the territories of the refractory princes, defeated them in a pitched battle where the nature of the ground favored his army (<reference osisRef="Gen.14.10">Ge 14:10</reference>), and hastened in triumph on his homeward march, with a large amount of captives and booty, though merely a stranger.

CHAPTER 14 Ge 14:1-24. War. 1. And it came to pass-- This chapter presents Abram in the unexpected character of a warrior. The occasion was this: The king of Sodom and the kings of the adjoining cities, after having been tributaries for twelve years to the king of Elam, combined to throw off his yoke. To chastise their rebellion, as he deemed it, Chedorlaomer, with the aid of three allies, invaded the territories of the refractory princes, defeated them in a pitched battle where the nature of the ground favored his army (Ge 14:10), and hastened in triumph on his homeward march, with a large amount of captives and booty, though merely a stranger.


<hi type="bold">12. they took Lot ... and his goods, and departed--</hi>How would the conscience of that young man now upbraid him for his selfish folly and ingratitude in withdrawing from his kind and pious relative! Whenever we go out of the path of duty, we put ourselves away from God's protection, and cannot expect that the choice we make will be for our lasting good.

12. they took Lot... and his goods, and departed-- How would the conscience of that young man now upbraid him for his selfish folly and ingratitude in withdrawing from his kind and pious relative! Whenever we go out of the path of duty, we put ourselves away from God's protection, and cannot expect that the choice we make will be for our lasting good.


<hi type="bold">13. there came one that had escaped--</hi>Abram might have excused himself from taking any active concern in his "brother," that is, nephew, who little deserved that he should incur trouble or danger on his account. But Abram, far from rendering evil for evil, resolved to take immediate measures for the rescue of Lot.

13. there came one that had escaped-- Abram might have excused himself from taking any active concern in his "brother," that is, nephew, who little deserved that he should incur trouble or danger on his account. But Abram, far from rendering evil for evil, resolved to take immediate measures for the rescue of Lot.


<hi type="bold">14. And when Abram heard that his brother was taken captive, he armed his trained servants--</hi>domestic slaves, such as are common in Eastern countries still and are considered and treated as members of the family. If Abram could spare three hundred and eighteen slaves and leave a sufficient number to take care of the flocks, what a large establishment he must have had.

14. And when Abram heard that his brother was taken captive, he armed his trained servants-- domestic slaves, such as are common in Eastern countries still and are considered and treated as members of the family. If Abram could spare three hundred and eighteen slaves and leave a sufficient number to take care of the flocks, what a large establishment he must have had.


<hi type="bold">15-16. he divided himself ... by night--</hi>This war between the petty princes of ancient Canaan is exactly the same as the frays and skirmishes between Arab chiefs in the present day. When a defeated party resolves to pursue the enemy, they wait till they are fast asleep; then, as they have no idea of posting sentinels, they rush upon them from different directions, strike down the tent poles--if there is any fight at all, it is the fray of a tumultuous mob--a panic commonly ensues, and the whole contest is ended with little or no loss on either side.

15-16. he divided himself... by night-- This war between the petty princes of ancient Canaan is exactly the same as the frays and skirmishes between Arab chiefs in the present day. When a defeated party resolves to pursue the enemy, they wait till they are fast asleep; then, as they have no idea of posting sentinels, they rush upon them from different directions, strike down the tent poles--if there is any fight at all, it is the fray of a tumultuous mob--a panic commonly ensues, and the whole contest is ended with little or no loss on either side.


<hi type="bold">18. Melchizedek--</hi>This victory conferred a public benefit on that part of the country; and Abram, on his return, was treated with high respect and consideration, particularly by the king of Sodom and Melchizedek, who seems to have been one of the few native princes, if not the only one, who knew and worshipped, "the most high God," whom Abram served. This king who was a type of the Saviour (<reference osisRef="Heb.7.1">He 7:1</reference>), came to bless God for the victory which had been won, and in the name of God to bless Abram, by whose arms it had been achieved--a pious acknowledgment which we should imitate on succeeding in any lawful enterprise.

18. Melchizedek-- This victory conferred a public benefit on that part of the country; and Abram, on his return, was treated with high respect and consideration, particularly by the king of Sodom and Melchizedek, who seems to have been one of the few native princes, if not the only one, who knew and worshipped, "the most high God," whom Abram served. This king who was a type of the Saviour (He 7:1), came to bless God for the victory which had been won, and in the name of God to bless Abram, by whose arms it had been achieved--a pious acknowledgment which we should imitate on succeeding in any lawful enterprise.


<hi type="bold">20. he gave him tithes of all--</hi>Here is an evidence of Abram's piety, as well as of his valor; for it was to a priest or official mediator between God and him that Abram gave a tenth of the spoil--a token of his gratitude and in honor of a divine ordinance (<reference osisRef="Prov.3.9">Pr 3:9</reference>).

20. he gave him tithes of all-- Here is an evidence of Abram's piety, as well as of his valor; for it was to a priest or official mediator between God and him that Abram gave a tenth of the spoil--a token of his gratitude and in honor of a divine ordinance (Pr 3:9).


<hi type="bold">21. the king of Sodom said ... Give me the persons--</hi>According to the war customs still existing among the Arab tribes, Abram might have retained the recovered goods, and his right was acknowledged by the king of Sodom. But with honest pride, and a generosity unknown in that part of the world, he replied with strong phraseology common to the East, "I have lifted up mine hand" [that is, I have sworn] unto the Lord that I will not take from a thread even to a sandal-thong, and that that I will not take any thing that [is] thine, lest thou shouldst say, I have made Abram rich" [Ge 14:22, 23]. <chapter eID="Gen.14"/>

21. the king of Sodom said... Give me the persons-- According to the war customs still existing among the Arab tribes, Abram might have retained the recovered goods, and his right was acknowledged by the king of Sodom. But with honest pride, and a generosity unknown in that part of the world, he replied with strong phraseology common to the East, "I have lifted up mine hand" [that is, I have sworn] unto the Lord that I will not take from a thread even to a sandal-thong, and that that I will not take any thing that [is] thine, lest thou shouldst say, I have made Abram rich" [Ge 14:22, 23].


<title type="x-s2">CHAPTER 15</title> <title type="x-s3"><reference osisRef="Gen.15.1-Gen.15.21">Ge 15:1-21</reference>. Divine Encouragement.</title>

<hi type="bold">1. After these things--</hi>the conquest of the invading kings.

<hi type="bold">the word of the Lord--</hi>a phrase used, when connected with a vision, to denote a prophetic message.

<hi type="bold">Fear not, Abram--</hi>When the excitement of the enterprise was over, he had become a prey to despondency and terror at the probable revenge that might be meditated against him. To dispel his fear, he was favored with this gracious announcement. Having such a promise, how well did it become him (and all God's people who have the same promise) to dismiss fears, and cast all burdens on the Lord (<reference osisRef="Ps.27.3">Psa 27:3</reference>).

CHAPTER 15 Ge 15:1-21. Divine Encouragement. 1. After these things-- the conquest of the invading kings. the word of the Lord-- a phrase used, when connected with a vision, to denote a prophetic message. Fear not, Abram-- When the excitement of the enterprise was over, he had become a prey to despondency and terror at the probable revenge that might be meditated against him. To dispel his fear, he was favored with this gracious announcement. Having such a promise, how well did it become him (and all God's people who have the same promise) to dismiss fears, and cast all burdens on the Lord (Psa 27:3).


<hi type="bold">2. Lord God, what wilt thou give?--</hi>To his mind the declaration, "I am thy exceeding great reward" [Ge 15:1], had but one meaning, or was viewed but in one particular light, as bearing on the fulfilment of the promise, and he was still experiencing the sickness of hope deferred.

2. Lord God, what wilt thou give?-- To his mind the declaration, "I am thy exceeding great reward" [Ge 15:1], had but one meaning, or was viewed but in one particular light, as bearing on the fulfilment of the promise, and he was still experiencing the sickness of hope deferred.


<hi type="bold">3. Eliezer of Damascus ... one born in my house is mine heir--</hi>According to the usage of nomadic tribes, his chief confidential servant, would be heir to his possessions and honors. But this man could have become his son only by adoption; and how sadly would that have come short of the parental hopes he had been encouraged to entertain! His language betrayed a latent spirit of fretfulness or perhaps a temporary failure in the very virtue for which he is so renowned--and absolute submission to God's time, as well as way, of accomplishing His promise.

3. Eliezer of Damascus... one born in my house is mine heir-- According to the usage of nomadic tribes, his chief confidential servant, would be heir to his possessions and honors. But this man could have become his son only by adoption; and how sadly would that have come short of the parental hopes he had been encouraged to entertain! His language betrayed a latent spirit of fretfulness or perhaps a temporary failure in the very virtue for which he is so renowned--and absolute submission to God's time, as well as way, of accomplishing His promise.


<hi type="bold">4. This shall not be thine heir--</hi>To the first part of his address no reply was given; but having renewed it in a spirit of more becoming submission, "whereby shall I know that I shall inherit it" [Ge 15:8], he was delighted by a most explicit promise of Canaan, which was immediately confirmed by a remarkable ceremony.

4. This shall not be thine heir-- To the first part of his address no reply was given; but having renewed it in a spirit of more becoming submission, "whereby shall I know that I shall inherit it" [Ge 15:8], he was delighted by a most explicit promise of Canaan, which was immediately confirmed by a remarkable ceremony.


<hi type="bold">9-21. Take me an heifer, &c.--</hi>On occasions of great importance, when two or more parties join in a compact, they either observe precisely the same rites as Abram did, or, where they do not, they invoke the lamp as their witness. According to these ideas, which have been from time immemorial engraven on the minds of Eastern people, the Lord Himself condescended to enter into covenant with Abram. The patriarch did not pass between the sacrifice and the reason was that in this transaction he was bound to nothing. He asked a sign, and God was pleased to give him a sign, by which, according to Eastern ideas, He bound Himself. In like manner God has entered into covenant with us; and in the glory of the only-begotten Son, who passed through between God and us, all who believe have, like Abram, a sign or pledge in the gift of the Spirit, whereby they may know that they shall inherit the heavenly Canaan. <chapter eID="Gen.15"/>

9-21. Take me an heifer, &c.-- On occasions of great importance, when two or more parties join in a compact, they either observe precisely the same rites as Abram did, or, where they do not, they invoke the lamp as their witness. According to these ideas, which have been from time immemorial engraven on the minds of Eastern people, the Lord Himself condescended to enter into covenant with Abram. The patriarch did not pass between the sacrifice and the reason was that in this transaction he was bound to nothing. He asked a sign, and God was pleased to give him a sign, by which, according to Eastern ideas, He bound Himself. In like manner God has entered into covenant with us; and in the glory of the only-begotten Son, who passed through between God and us, all who believe have, like Abram, a sign or pledge in the gift of the Spirit, whereby they may know that they shall inherit the heavenly Canaan.


<title type="x-s2">CHAPTER 16</title> <title type="x-s3"><reference osisRef="Gen.16.1-Gen.16.16">Ge 16:1-16</reference>. Bestowment of Hagar.</title>

<hi type="bold">1. Now, Sarai ... had a handmaid--</hi>a female slave--one of those obtained in Egypt.

CHAPTER 16 Ge 16:1-16. Bestowment of Hagar. 1. Now, Sarai... had a handmaid-- a female slave--one of those obtained in Egypt.


<hi type="bold">3. Sarai ... gave her to ... Abram to be his wife--</hi>"Wife" is here used to describe an inferior, though not degrading, relation, in countries where polygamy prevails. In the case of these female slaves, who are the personal property of his lady, being purchased before her marriage or given as a special present to her, no one can become the husband's secondary wife without her mistress consent or permission. This usage seems to have prevailed in patriarchal times; and Hagar, Sarai's slave, of whom she had the entire right of disposing, was given by her mistress' spontaneous offer, to be the secondary wife of Abram, in the hope of obtaining the long-looked-for heir. It was a wrong step--indicating a want of simple reliance on God--and Sarai was the first to reap the bitter fruits of her device.

3. Sarai... gave her to... Abram to be his wife-- "Wife" is here used to describe an inferior, though not degrading, relation, in countries where polygamy prevails. In the case of these female slaves, who are the personal property of his lady, being purchased before her marriage or given as a special present to her, no one can become the husband's secondary wife without her mistress consent or permission. This usage seems to have prevailed in patriarchal times; and Hagar, Sarai's slave, of whom she had the entire right of disposing, was given by her mistress' spontaneous offer, to be the secondary wife of Abram, in the hope of obtaining the long-looked-for heir. It was a wrong step--indicating a want of simple reliance on God--and Sarai was the first to reap the bitter fruits of her device.


<hi type="bold">5. And Sarai said ... My wrong be upon thee--</hi>Bursts of temper, or blows, as the original may bear, took place till at length Hagar, perceiving the hopelessness of maintaining the unequal strife, resolved to escape from what had become to her in reality, as well as in name, a house of bondage.

5. And Sarai said... My wrong be upon thee-- Bursts of temper, or blows, as the original may bear, took place till at length Hagar, perceiving the hopelessness of maintaining the unequal strife, resolved to escape from what had become to her in reality, as well as in name, a house of bondage.


<hi type="bold">7. And the angel of the Lord found her by a fountain--</hi>This well, pointed out by tradition, lay on the side of the caravan road, in the midst of Shur, a sandy desert on the west of Arabia-Petræa, to the extent of a hundred fifty miles, between Palestine and Egypt. By taking that direction, she seems to have intended to return to her relatives in that country. Nothing but pride, passion, and sullen obstinacy, could have driven any solitary person to brave the dangers of such an inhospitable wild; and she would have died, had not the timely appearance and words of the angel recalled her to reflection and duty.

7. And the angel of the Lord found her by a fountain-- This well, pointed out by tradition, lay on the side of the caravan road, in the midst of Shur, a sandy desert on the west of Arabia-Petræa, to the extent of a hundred fifty miles, between Palestine and Egypt. By taking that direction, she seems to have intended to return to her relatives in that country. Nothing but pride, passion, and sullen obstinacy, could have driven any solitary person to brave the dangers of such an inhospitable wild; and she would have died, had not the timely appearance and words of the angel recalled her to reflection and duty.


<hi type="bold">11. Ishmael--</hi>Like other Hebrew names, this had a signification, and it is made up of two words--"God hears." The reason is explained.

11. Ishmael-- Like other Hebrew names, this had a signification, and it is made up of two words--"God hears." The reason is explained.


<hi type="bold">12. he will be a wild man--</hi>literally, "a wild ass man," expressing how the wildness of Ishmael and his descendants resembles that of the wild ass.

<hi type="bold">his hand will be against every man--</hi>descriptive of the rude, turbulent, and plundering character of the Arabs.

<hi type="bold">dwell in the presence of all his brethren--</hi>dwell, that is, pitch tents; and the meaning is that they maintain their independence in spite of all attempts to extirpate or subdue them.

12. he will be a wild man-- literally, "a wild ass man," expressing how the wildness of Ishmael and his descendants resembles that of the wild ass. his hand will be against every man-- descriptive of the rude, turbulent, and plundering character of the Arabs. dwell in the presence of all his brethren-- dwell, that is, pitch tents; and the meaning is that they maintain their independence in spite of all attempts to extirpate or subdue them.


<hi type="bold">13. called the name--</hi>common in ancient times to name places from circumstances; and the name given to this well was a grateful recognition of God's gracious appearance in the hour of Hagar's distress. <chapter eID="Gen.16"/>

13. called the name-- common in ancient times to name places from circumstances; and the name given to this well was a grateful recognition of God's gracious appearance in the hour of Hagar's distress.


<title type="x-s2">CHAPTER 17</title> <title type="x-s3"><reference osisRef="Gen.17.1-Gen.17.27">Ge 17:1-27</reference>. Renewal of the Covenant.</title>

<hi type="bold">1. Abram ... ninety years old and nine--</hi>thirteen years after the birth of Ishmael [Ge 16:16]. During that interval he had enjoyed the comforts of communion with God but had been favored with no special revelation as formerly, probably on account of his hasty and blameable marriage with Hagar.

<hi type="bold">the Lord appeared--</hi>some visible manifestation of the divine presence, probably the Shekinah or radiant glory of overpowering effulgence.

<hi type="bold">I am the Almighty God--</hi>the name by which He made Himself known to the patriarchs (<reference osisRef="Exod.6.3">Ex 6:3</reference>), designed to convey the sense of "all-sufficient" (<reference osisRef="Ps.16.5">Psa 16:5</reference>, <reference osisRef="Ps.16.6">6</reference>; <reference osisRef="Ps.73.25">73:25</reference>).

<hi type="bold">walk ... and ... perfect--</hi>upright, or sincere (<reference osisRef="Ps.51.6">Psa 51:6</reference>) in heart, speech, and behavior.

CHAPTER 17 Ge 17:1-27. Renewal of the Covenant. 1. Abram... ninety years old and nine-- thirteen years after the birth of Ishmael [Ge 16:16]. During that interval he had enjoyed the comforts of communion with God but had been favored with no special revelation as formerly, probably on account of his hasty and blameable marriage with Hagar. the Lord appeared-- some visible manifestation of the divine presence, probably the Shekinah or radiant glory of overpowering effulgence. I am the Almighty God-- the name by which He made Himself known to the patriarchs (Ex 6:3), designed to convey the sense of "all-sufficient" (Psa 16:5, 6; 73:25). walk... and... perfect-- upright, or sincere (Psa 51:6) in heart, speech, and behavior.


<hi type="bold">3. Abram fell on his face--</hi>the attitude of profoundest reverence assumed by Eastern people. It consists in the prostrate body resting on the hands and knees, with the face bent till the forehead touches the ground. It is an expression of conscious humility and profound reverence.

3. Abram fell on his face-- the attitude of profoundest reverence assumed by Eastern people. It consists in the prostrate body resting on the hands and knees, with the face bent till the forehead touches the ground. It is an expression of conscious humility and profound reverence.


<hi type="bold">4. my covenant is with thee--</hi>Renewed mention is made of it as the foundation of the communication that follows. It is the covenant of grace made with all who believe in the Saviour.

4. my covenant is with thee-- Renewed mention is made of it as the foundation of the communication that follows. It is the covenant of grace made with all who believe in the Saviour.


<hi type="bold">5. but thy name shall be Abraham--</hi>In Eastern countries a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. The change is made variously, by the old name being entirely dropped for the new, or by conjoining the new with the old; or sometimes only a few letters are inserted, so that the altered form may express the difference in the owner's state or prospects. It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and customs of the country and age. Instead of Abram, "a high father," he was to be called Abraham, "father of a multitude of nations" (see <reference osisRef="Rev.2.17">Re 2:17</reference>).

5. but thy name shall be Abraham-- In Eastern countries a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. The change is made variously, by the old name being entirely dropped for the new, or by conjoining the new with the old; or sometimes only a few letters are inserted, so that the altered form may express the difference in the owner's state or prospects. It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and customs of the country and age. Instead of Abram, "a high father," he was to be called Abraham, "father of a multitude of nations" (see Re 2:17).


<hi type="bold">8. I will give unto thee ... the land--</hi>It had been previously promised to Abraham and his posterity (<reference osisRef="Gen.15.18">Ge 15:18</reference>). Here it is promised as an "everlasting possession," and was, therefore, a type of heaven, "the better country" (<reference osisRef="Heb.11.16">He 11:16</reference>).

8. I will give unto thee... the land-- It had been previously promised to Abraham and his posterity (Ge 15:18). Here it is promised as an "everlasting possession," and was, therefore, a type of heaven, "the better country" (He 11:16).


<hi type="bold">10. Every man child among you shall be circumcised--</hi>This was the sign in the Old Testament Church as baptism is in the New, and hence the covenant is called "covenant of circumcision" (<reference osisRef="Acts.7.8">Ac 7:8</reference>; <reference osisRef="Rom.4.11">Ro 4:11</reference>). The terms of the covenant were these: on the one hand Abraham and his seed were to observe the right of circumcision; and on the other, God promised, in the event of such observance, to give them Canaan for a perpetual possession, to be a God to him and his posterity, and that in him and his seed all nations should be blessed.

10. Every man child among you shall be circumcised-- This was the sign in the Old Testament Church as baptism is in the New, and hence the covenant is called "covenant of circumcision" (Ac 7:8; Ro 4:11). The terms of the covenant were these: on the one hand Abraham and his seed were to observe the right of circumcision; and on the other, God promised, in the event of such observance, to give them Canaan for a perpetual possession, to be a God to him and his posterity, and that in him and his seed all nations should be blessed.


<hi type="bold">15-16. As for Sarai ... I will ... give thee a son also of her--</hi>God's purposes are gradually made known. A son had been long ago promised to Abraham. Now, at length, for the first time he is informed that it was to be a child of Sarai.

15-16. As for Sarai... I will... give thee a son also of her-- God's purposes are gradually made known. A son had been long ago promised to Abraham. Now, at length, for the first time he is informed that it was to be a child of Sarai.


<hi type="bold">17. Abraham fell upon his face, and laughed--</hi>It was not the sneer of unbelief, but a smile of delight at the improbability of the event (<reference osisRef="Rom.4.20">Ro 4:20</reference>).

17. Abraham fell upon his face, and laughed-- It was not the sneer of unbelief, but a smile of delight at the improbability of the event (Ro 4:20).


<hi type="bold">18. O that Ishmael might live before thee--</hi>natural solicitude of a parent. But God's thoughts are not as man's thoughts [Is 55:8].

18. O that Ishmael might live before thee-- natural solicitude of a parent. But God's thoughts are not as man's thoughts [Is 55:8].


19-20. The blessings of the covenant are reserved for Isaac, but common blessings were abundantly promised to Ishmael; and though the visible Church did not descend from his family, yet personally he might, and it is to be hoped did, enjoy its benefits. <chapter eID="Gen.17"/>


<title type="x-s2">CHAPTER 18</title> <title type="x-s3"><reference osisRef="Gen.18.1-Gen.18.8">Ge 18:1-8</reference>. Entertainment of Angels.</title>

<hi type="bold">1. the Lord appeared--</hi>another manifestation of the divine presence, more familiar than any yet narrated; and more like that in the fulness of time, when the Word was made flesh.

<hi type="bold">plains of Mamre--</hi>rather, terebinth or oak of Mamre; a tall-spreading tree or grove of trees.

<hi type="bold">sat in the tent door--</hi>The tent itself being too close and sultry at noon, the shaded open front is usually resorted to for the air that may be stirring.

CHAPTER 18 Ge 18:1-8. Entertainment of Angels. 1. the Lord appeared-- another manifestation of the divine presence, more familiar than any yet narrated; and more like that in the fulness of time, when the Word was made flesh. plains of Mamre-- rather, terebinth or oak of Mamre; a tall-spreading tree or grove of trees. sat in the tent door-- The tent itself being too close and sultry at noon, the shaded open front is usually resorted to for the air that may be stirring.


<hi type="bold">2. lift up his eyes ... and, lo, three men--</hi>Travellers in that quarter start at sunrise and continue till midday when they look out for some resting-place.

<hi type="bold">he ran to meet them--</hi>When the visitor is an ordinary person, the host merely rises; but if of superior rank, the custom is to advance a little towards the stranger, and after a very low bow, turn and lead him to the tent, putting an arm round his waist, or tapping him on the shoulder as they go, to assure him of welcome.

2. lift up his eyes... and, lo, three men-- Travellers in that quarter start at sunrise and continue till midday when they look out for some resting-place. he ran to meet them-- When the visitor is an ordinary person, the host merely rises; but if of superior rank, the custom is to advance a little towards the stranger, and after a very low bow, turn and lead him to the tent, putting an arm round his waist, or tapping him on the shoulder as they go, to assure him of welcome.


<hi type="bold">3. My Lord, if now I have found favor--</hi>The hospitalities offered are just of the kind that are necessary and most grateful, the refreshment of water, for feet exposed to dust and heat by the sandals, being still the first observed among the pastoral people of Hebron.

3. My Lord, if now I have found favor-- The hospitalities offered are just of the kind that are necessary and most grateful, the refreshment of water, for feet exposed to dust and heat by the sandals, being still the first observed among the pastoral people of Hebron.


<hi type="bold">5. for therefore are ye come--</hi>No questions were asked. But Abraham knew their object by the course they took--approaching directly in front of the chief sheik's tent, which is always distinguishable from the rest and thus showing their wish to be his guests.

5. for therefore are ye come-- No questions were asked. But Abraham knew their object by the course they took--approaching directly in front of the chief sheik's tent, which is always distinguishable from the rest and thus showing their wish to be his guests.


<hi type="bold">6. Abraham hastened ... unto Sarah ... make cakes upon the hearth--</hi>Bread is baked daily, no more than is required for family use, and always by the women, commonly the wife. It is a short process. Flour mixed with water is made into dough, and being rolled out into cakes, it is placed on the earthen floor, previously heated by a fire. The fire being removed, the cakes are laid on the ground, and being covered over with hot embers, are soon baked, and eaten the moment they are taken off.

6. Abraham hastened... unto Sarah... make cakes upon the hearth-- Bread is baked daily, no more than is required for family use, and always by the women, commonly the wife. It is a short process. Flour mixed with water is made into dough, and being rolled out into cakes, it is placed on the earthen floor, previously heated by a fire. The fire being removed, the cakes are laid on the ground, and being covered over with hot embers, are soon baked, and eaten the moment they are taken off.


<hi type="bold">7. Abraham ran unto the herd, and fetched a calf--</hi>Animal food is never provided, except for visitors of a superior rank when a kid or lamb is killed. A calf is still a higher stretch of hospitality, and it would probably be cooked as is usually done when haste is required--either by roasting it whole or by cutting it up into small pieces and broiling them on skewers over the fire. It is always eaten along with boiled corn swimming in butter or melted fat, into which every morsel of meat, laid upon a piece of bread, is dipped, before being conveyed by the fingers to the mouth.

7. Abraham ran unto the herd, and fetched a calf-- Animal food is never provided, except for visitors of a superior rank when a kid or lamb is killed. A calf is still a higher stretch of hospitality, and it would probably be cooked as is usually done when haste is required--either by roasting it whole or by cutting it up into small pieces and broiling them on skewers over the fire. It is always eaten along with boiled corn swimming in butter or melted fat, into which every morsel of meat, laid upon a piece of bread, is dipped, before being conveyed by the fingers to the mouth.


<hi type="bold">8. milk--</hi>A bowl of camel's milk ends the repast.

<hi type="bold">he stood by them under the tree--</hi>The host himself, even though he has a number of servants, deems it a necessary act of politeness to stand while his guests are at their food, and Abraham evidently did this before he was aware of the real character of his visitors.

8. milk-- A bowl of camel's milk ends the repast. he stood by them under the tree-- The host himself, even though he has a number of servants, deems it a necessary act of politeness to stand while his guests are at their food, and Abraham evidently did this before he was aware of the real character of his visitors.


<title type="x-s3"><reference osisRef="Gen.18.9-Gen.18.15">Ge 18:9-15</reference>. Reproof of Sarah. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (<reference osisRef="Heb.13.2">He 13:2</reference>).</title>

<hi type="bold">10. Sarah heard it in the tent door, which was behind him--</hi>The women's apartment is in the back of the tent, divided by a thin partition from the men's.

Ge 18:9-15. Reproof of Sarah. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (He 13:2). 10. Sarah heard it in the tent door, which was behind him-- The women's apartment is in the back of the tent, divided by a thin partition from the men's.


<hi type="bold">12. Therefore Sarah laughed within herself--</hi>Long delay seems to have weakened faith. Sarah treated the announcement as incredible, and when taxed with the silent sneer, she added falsehood to distrust. It was an aggravated offense (<reference osisRef="Acts.5.4">Ac 5:4</reference>), and nothing but grace saved her (<reference osisRef="Rom.9.18">Ro 9:18</reference>).

12. Therefore Sarah laughed within herself-- Long delay seems to have weakened faith. Sarah treated the announcement as incredible, and when taxed with the silent sneer, she added falsehood to distrust. It was an aggravated offense (Ac 5:4), and nothing but grace saved her (Ro 9:18).


<title type="x-s3"><reference osisRef="Gen.18.16-Gen.18.22">Ge 18:16-22</reference>. Disclosure of Sodom's Doom.</title>

<hi type="bold">16. the men rose ... Abraham went with them--</hi>It is customary for a host to escort his guests a little way.

Ge 18:16-22. Disclosure of Sodom's Doom. 16. the men rose... Abraham went with them-- It is customary for a host to escort his guests a little way.


<hi type="bold">17. the Lord said, Shall I hide--</hi>The chief stranger, no other than the Lord, disclosed to Abraham the awful doom about to be inflicted on Sodom and the cities of the plain for their enormous wickedness.

17. the Lord said, Shall I hide-- The chief stranger, no other than the Lord, disclosed to Abraham the awful doom about to be inflicted on Sodom and the cities of the plain for their enormous wickedness.


<hi type="bold">21. I will go down ... and see--</hi>language used after the manner of men. These cities were to be made examples to all future ages of God's severity; and therefore ample proof given that the judgment was neither rash nor excessive (<reference osisRef="Ezek.18.23">Eze 18:23</reference>; <reference osisRef="Jer.18.7">Jr 18:7</reference>).

21. I will go down... and see-- language used after the manner of men. These cities were to be made examples to all future ages of God's severity; and therefore ample proof given that the judgment was neither rash nor excessive (Eze 18:23; Jr 18:7).


<title type="x-s3"><reference osisRef="Gen.18.23-Gen.18.33">Ge 18:23-33</reference>. Abraham's Intercession.</title>

<hi type="bold">23. Abraham drew near, and said, &c.--</hi>The scene described is full of interest and instruction--showing in an unmistakable manner the efficacy of prayer and intercession. (See also <reference osisRef="Prov.15.8">Pr 15:8</reference>; <reference osisRef="Jas.5.16">Jas 5:16</reference>). Abraham reasoned justly as to the rectitude of the divine procedure (<reference osisRef="Rom.3.5">Ro 3:5</reference>, <reference osisRef="Rom.3.6">6</reference>), and many guilty cities and nations have been spared on account of God's people (<reference osisRef="Matt.5.13">Mt 5:13</reference>; <reference osisRef="Matt.24.22">24:22</reference>).

Ge 18:23-33. Abraham's Intercession. 23. Abraham drew near, and said, &c.-- The scene described is full of interest and instruction--showing in an unmistakable manner the efficacy of prayer and intercession. (See also Pr 15:8; Jas 5:16). Abraham reasoned justly as to the rectitude of the divine procedure (Ro 3:5, 6), and many guilty cities and nations have been spared on account of God's people (Mt 5:13; 24:22).


<hi type="bold">33. the Lord ... left communing ... and Abraham returned unto his place--</hi>Why did Abraham cease to carry his intercessions farther? Either because he fondly thought that he was now sure of the cities being preserved (<reference osisRef="Luke.13.9">Lu 13:9</reference>), or because the Lord restrained his mind from further intercession (<reference osisRef="Jer.7.16">Jr 7:16</reference>; <reference osisRef="Jer.11.14">11:14</reference>). But there were not ten "righteous persons." There was only one, and he might without injustice have perished in the general overthrow (<reference osisRef="Eccl.9.2">Ec 9:2</reference>). But a difference is sometimes made, and on this occasion the grace of God was manifested in a signal manner for the sake of Abraham. What a blessing to be connected with a saint of God! <chapter eID="Gen.18"/>

33. the Lord... left communing... and Abraham returned unto his place-- Why did Abraham cease to carry his intercessions farther? Either because he fondly thought that he was now sure of the cities being preserved (Lu 13:9), or because the Lord restrained his mind from further intercession (Jr 7:16; 11:14). But there were not ten "righteous persons." There was only one, and he might without injustice have perished in the general overthrow (Ec 9:2). But a difference is sometimes made, and on this occasion the grace of God was manifested in a signal manner for the sake of Abraham. What a blessing to be connected with a saint of God!


<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="Gen.19.1-Gen.19.38">Ge 19:1-38</reference>. Lot's Entertainment.</title>

<hi type="bold">1. there came two angels--</hi>most probably two of those that had been with Abraham, commissioned to execute the divine judgment against Sodom.

<hi type="bold">Lot sat in the gate of Sodom--</hi>In Eastern cities it is the market, the seat of justice, of social intercourse and amusement, especially a favorite lounge in the evenings, the arched roof affording a pleasant shade.

CHAPTER 19 Ge 19:1-38. Lot's Entertainment. 1. there came two angels-- most probably two of those that had been with Abraham, commissioned to execute the divine judgment against Sodom. Lot sat in the gate of Sodom-- In Eastern cities it is the market, the seat of justice, of social intercourse and amusement, especially a favorite lounge in the evenings, the arched roof affording a pleasant shade.


<hi type="bold">2. turn in, I pray you ... tarry all night--</hi>offer of the same generous hospitalities as described in <reference osisRef="Gen.18.2-Gen.18.8">Ge 18:2-8</reference>, and which are still spontaneously practised in the small towns.

<hi type="bold">And they said, Nay; but we will abide in the street all night--</hi>Where there are no inns and no acquaintance, it is not uncommon for travellers to sleep in the street wrapped up in their cloaks.

2. turn in, I pray you... tarry all night-- offer of the same generous hospitalities as described in Ge 18:2-8, and which are still spontaneously practised in the small towns. And they said, Nay; but we will abide in the street all night-- Where there are no inns and no acquaintance, it is not uncommon for travellers to sleep in the street wrapped up in their cloaks.


<hi type="bold">3. entered into his house--</hi>On removing to the plain, Lot intended at first to live in his tent apart from the people [Ge 13:12]. But he was gradually drawn in, dwelt in the city, and he and his family were connected with the citizens by marriage ties.

3. entered into his house-- On removing to the plain, Lot intended at first to live in his tent apart from the people [Ge 13:12]. But he was gradually drawn in, dwelt in the city, and he and his family were connected with the citizens by marriage ties.


<hi type="bold">4. men of Sodom, compassed the house--</hi>Appalling proofs are here given of their wickedness. It is evident that evil communications had corrupted good manners; otherwise Lot would never have acted as he did.

4. men of Sodom, compassed the house-- Appalling proofs are here given of their wickedness. It is evident that evil communications had corrupted good manners; otherwise Lot would never have acted as he did.


<hi type="bold">12-13. Hast thou here any besides? ... we will destroy this place--</hi>Apostolic authority has declared Lot was "a righteous man" (<reference osisRef="2Pet.2.8">2Pe 2:8</reference>), at bottom good, though he contented himself with lamenting the sins that he saw, instead of acting on his own convictions, and withdrawing himself and family from such a sink of corruption. But favor was shown him: and even his bad relatives had, for his sake, an offer of deliverance, which was ridiculed and spurned (<reference osisRef="2Pet.3.4">2Pe 3:4</reference>).

12-13. Hast thou here any besides?... we will destroy this place-- Apostolic authority has declared Lot was "a righteous man" (2Pe 2:8), at bottom good, though he contented himself with lamenting the sins that he saw, instead of acting on his own convictions, and withdrawing himself and family from such a sink of corruption. But favor was shown him: and even his bad relatives had, for his sake, an offer of deliverance, which was ridiculed and spurned (2Pe 3:4).


15-17. The kindly interest the angels took in the preservation of Lot is beautifully displayed. But he "lingered." Was it from sorrow at the prospect of losing all his property, the acquisition of many years? Or was it that his benevolent heart was paralyzed by thoughts of the awful crisis? This is the charitable way of accounting for a delay that would have been fatal but for the friendly urgency of the angel.


<hi type="bold">18-19. Lot said ... Oh, not so, my Lord ... I cannot escape to the mountain--</hi>What a strange want of faith and fortitude, as if He who had interfered for his rescue would not have protected Lot in the mountain solitude.

18-19. Lot said... Oh, not so, my Lord... I cannot escape to the mountain-- What a strange want of faith and fortitude, as if He who had interfered for his rescue would not have protected Lot in the mountain solitude.


<hi type="bold">21. See, I have accepted thee concerning this ... also--</hi>His request was granted him, the prayer of faith availed, and to convince him, from his own experience, that it would have been best and safest at once to follow implicitly the divine directions.

21. See, I have accepted thee concerning this... also-- His request was granted him, the prayer of faith availed, and to convince him, from his own experience, that it would have been best and safest at once to follow implicitly the divine directions.


<hi type="bold">22. Haste ... for I cannot do any thing till thou be come thither--</hi>The ruin of Sodom was suspended till he was secure. What care God does take of His people (<reference osisRef="Rev.7.3">Re 7:3</reference>)! What a proof of the love which God bore to a good though weak man!

22. Haste... for I cannot do any thing till thou be come thither-- The ruin of Sodom was suspended till he was secure. What care God does take of His people (Re 7:3)! What a proof of the love which God bore to a good though weak man!


<hi type="bold">24. Then the Lord rained ... brimstone and fire from ... heaven--</hi>God, in accomplishing His purposes, acts immediately or mediately through the agency of means; and there are strong grounds for believing that it was in the latter way He effected the overthrow of the cities of the plain--that it was, in fact, by a volcanic eruption. The raining down of fire and brimstone from heaven is perfectly accordant with this idea since those very substances, being raised into the air by the force of the volcano, would fall in a fiery shower on the surrounding region. This view seems countenanced by Job [Job 1:16; 18:15]. Whether it was miraculously produced, or the natural operation employed by God, it is not of much consequence to determine: it was a divine judgment, foretold and designed for the punishment of those who were sinners exceedingly.

24. Then the Lord rained... brimstone and fire from... heaven-- God, in accomplishing His purposes, acts immediately or mediately through the agency of means; and there are strong grounds for believing that it was in the latter way He effected the overthrow of the cities of the plain--that it was, in fact, by a volcanic eruption. The raining down of fire and brimstone from heaven is perfectly accordant with this idea since those very substances, being raised into the air by the force of the volcano, would fall in a fiery shower on the surrounding region. This view seems countenanced by Job [Job 1:16; 18:15]. Whether it was miraculously produced, or the natural operation employed by God, it is not of much consequence to determine: it was a divine judgment, foretold and designed for the punishment of those who were sinners exceedingly.


26. Lot was accompanied by his wife and two daughters. But whether it was from irresistible curiosity or perturbation of feeling, or that she was about to return to save something, his wife lingered, and while thus disobeying the parting counsel, "to look not back, nor stay in all the plain" [Ge 19:17], the torrent of liquid lava enveloped her so that she became the victim of her supine indolence or sinful rashness.


<hi type="bold">27. Abraham gat up early in the morning, &c.--</hi>Abraham was at this time in Mamre, near Hebron, and a traveller last year verified the truth of this passage. "From the height which overlooks Hebron, where the patriarch stood, the observer at the present day has an extensive view spread out before him towards the Dead Sea. A cloud of smoke rising from the plain would be visible to a person at Hebron now, and could have been, therefore, to Abraham as he looked toward Sodom on the morning of its destruction by God" [Hackett]. It must have been an awful sight, and is frequently alluded to in Scripture (<reference osisRef="Deut.29.23">De 29:23</reference>; <reference osisRef="Isa.13.19">Is 13:19</reference>; Jude 7). "The plain which is now covered by the Salt or Dead Sea shows in the great difference of level between the bottoms of the northern and southern ends of the lake--the latter being thirteen feet and the former thirteen hundred--that the southern end was of recent formation, and submerged at the time of the fall of the cities" [Lynch].

27. Abraham gat up early in the morning, &c.-- Abraham was at this time in Mamre, near Hebron, and a traveller last year verified the truth of this passage. "From the height which overlooks Hebron, where the patriarch stood, the observer at the present day has an extensive view spread out before him towards the Dead Sea. A cloud of smoke rising from the plain would be visible to a person at Hebron now, and could have been, therefore, to Abraham as he looked toward Sodom on the morning of its destruction by God" [Hackett]. It must have been an awful sight, and is frequently alluded to in Scripture (De 29:23; Is 13:19; Jude 7). "The plain which is now covered by the Salt or Dead Sea shows in the great difference of level between the bottoms of the northern and southern ends of the lake--the latter being thirteen feet and the former thirteen hundred--that the southern end was of recent formation, and submerged at the time of the fall of the cities" [Lynch].


<hi type="bold">29. when God destroyed the cities, &c.--</hi>This is most welcome and instructive after so painful a narrative. It shows if God is a "consuming fire" to the wicked [De 4:24; He 12:29], He is the friend of the righteous. He "remembered" the intercessions of Abraham, and what confidence should not this give us that He will remember the intercessions of a greater than Abraham in our behalf. <chapter eID="Gen.19"/>

29. when God destroyed the cities, &c.-- This is most welcome and instructive after so painful a narrative. It shows if God is a "consuming fire" to the wicked [De 4:24; He 12:29], He is the friend of the righteous. He "remembered" the intercessions of Abraham, and what confidence should not this give us that He will remember the intercessions of a greater than Abraham in our behalf.


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Gen.20.1-Gen.20.18">Ge 20:1-18</reference>. Abraham's Denial of His Wife.</title>

<hi type="bold">1. Abraham journeyed from thence ... and dwelled between Kadesh and Shur--</hi>Leaving the encampment, he migrated to the southern border of Canaan. In the neighborhood of Gerar was a very rich and well-watered pasture land.

CHAPTER 20 Ge 20:1-18. Abraham's Denial of His Wife. 1. Abraham journeyed from thence... and dwelled between Kadesh and Shur-- Leaving the encampment, he migrated to the southern border of Canaan. In the neighborhood of Gerar was a very rich and well-watered pasture land.


<hi type="bold">2. Abraham said of Sarah his wife, She is my sister--</hi>Fear of the people among whom he was, tempted him to equivocate. His conduct was highly culpable. It was deceit, deliberate and premeditated--there was no sudden pressure upon him--it was the second offense of the kind [see on Ge 12:13]--it was a distrust of God every way surprising, and it was calculated to produce injurious effects on the heathen around. Its mischievous tendency was not long in being developed.

<hi type="bold">Abimelech (father-king) ... sent and took Sarah--</hi>to be one of his wives, in the exercise of a privilege claimed by Eastern sovereigns, already explained (see on <reference osisRef="Gen.12.15">Ge 12:15</reference>).

2. Abraham said of Sarah his wife, She is my sister-- Fear of the people among whom he was, tempted him to equivocate. His conduct was highly culpable. It was deceit, deliberate and premeditated--there was no sudden pressure upon him--it was the second offense of the kind [see on Ge 12:13]--it was a distrust of God every way surprising, and it was calculated to produce injurious effects on the heathen around. Its mischievous tendency was not long in being developed. Abimelech (father-king)... sent and took Sarah-- to be one of his wives, in the exercise of a privilege claimed by Eastern sovereigns, already explained (see on Ge 12:15).


<hi type="bold">3. But God came to Abimelech in a dream--</hi>In early times a dream was often made the medium of communicating important truths; and this method was adopted for the preservation of Sarah.

3. But God came to Abimelech in a dream-- In early times a dream was often made the medium of communicating important truths; and this method was adopted for the preservation of Sarah.


<hi type="bold">9. Then Abimelech called Abraham, and said ... What hast thou done?--</hi>In what a humiliating plight does the patriarch now appear--he, a servant of the true God, rebuked by a heathen prince. Who would not rather be in the place of Abimelech than of the honored but sadly offending patriarch! What a dignified attitude is that of the king--calmly and justly reproving the sin of the patriarch, but respecting his person and heaping coals of fire on his head by the liberal presents made to him.

9. Then Abimelech called Abraham, and said... What hast thou done?-- In what a humiliating plight does the patriarch now appear--he, a servant of the true God, rebuked by a heathen prince. Who would not rather be in the place of Abimelech than of the honored but sadly offending patriarch! What a dignified attitude is that of the king--calmly and justly reproving the sin of the patriarch, but respecting his person and heaping coals of fire on his head by the liberal presents made to him.


<hi type="bold">11. And Abraham said ... I thought, Surely the fear of God is not in this place--</hi>From the horrible vices of Sodom he seems to have taken up the impression that all other cities of Canaan were equally corrupt. There might have been few or none who feared God, but what a sad thing when men of the world show a higher sense of honor and a greater abhorrence of crimes than a true worshipper!

11. And Abraham said... I thought, Surely the fear of God is not in this place-- From the horrible vices of Sodom he seems to have taken up the impression that all other cities of Canaan were equally corrupt. There might have been few or none who feared God, but what a sad thing when men of the world show a higher sense of honor and a greater abhorrence of crimes than a true worshipper!


<hi type="bold">12. yet indeed she is my sister--</hi>(See on <reference osisRef="Gen.11.31">Ge 11:31</reference>). What a poor defense Abraham made. The statement absolved him from the charge of direct and absolute falsehood, but he had told a moral untruth because there was an intention to deceive (compare <reference osisRef="Gen.12.11-Gen.12.13">Ge 12:11-13</reference>). "Honesty is always the best policy." Abraham's life would have been as well protected without the fraud as with it: and what shame to himself, what distrust to God, what dishonor to religion might have been prevented! "Let us speak truth every man to his neighbor" [Zec 8:16; Ep 4:25]. <chapter eID="Gen.20"/>

12. yet indeed she is my sister-- (See on Ge 11:31). What a poor defense Abraham made. The statement absolved him from the charge of direct and absolute falsehood, but he had told a moral untruth because there was an intention to deceive (compare Ge 12:11-13). "Honesty is always the best policy." Abraham's life would have been as well protected without the fraud as with it: and what shame to himself, what distrust to God, what dishonor to religion might have been prevented! "Let us speak truth every man to his neighbor" [Zec 8:16; Ep 4:25].


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="Gen.21.1-Gen.21.13">Ge 21:1-13</reference>. Birth of Isaac.</title>

<hi type="bold">1. the Lord visited Sarah--</hi>The language of the historian seems designedly chosen to magnify the power of God as well as His faithfulness to His promise. It was God's grace that brought about that event, as well as the raising of spiritual children to Abraham, of which the birth of this son was typical [Calvin].

CHAPTER 21 Ge 21:1-13. Birth of Isaac. 1. the Lord visited Sarah-- The language of the historian seems designedly chosen to magnify the power of God as well as His faithfulness to His promise. It was God's grace that brought about that event, as well as the raising of spiritual children to Abraham, of which the birth of this son was typical [Calvin].


<hi type="bold">3-4. Abraham called the name of his son ... Isaac ... and circumcised--</hi>God was acknowledged in the name which, by divine command, was given for a memorial (compare <reference osisRef="Gen.17.19">Ge 17:19</reference>), and also in the dedication of the child by administering the seal of the covenant (compare <reference osisRef="Gen.17.10-Gen.17.12">Ge 17:10-12</reference>).

3-4. Abraham called the name of his son... Isaac... and circumcised-- God was acknowledged in the name which, by divine command, was given for a memorial (compare Ge 17:19), and also in the dedication of the child by administering the seal of the covenant (compare Ge 17:10-12).


<hi type="bold">8. the child grew, and was weaned--</hi>children are suckled longer in the East than in the Occident--boys usually for two or three years.

<hi type="bold">Abraham made a great feast, &c.--</hi>In Eastern countries this is always a season of domestic festivity, and the newly weaned child is formally brought, in presence of the assembled relatives and friends, to partake of some simple viands. Isaac, attired in the symbolic robe, the badge of birthright, was then admitted heir of the tribe [Rosenmuller].

8. the child grew, and was weaned-- children are suckled longer in the East than in the Occident--boys usually for two or three years. Abraham made a great feast, &c.-- In Eastern countries this is always a season of domestic festivity, and the newly weaned child is formally brought, in presence of the assembled relatives and friends, to partake of some simple viands. Isaac, attired in the symbolic robe, the badge of birthright, was then admitted heir of the tribe [Rosenmuller].


<hi type="bold">9. Sarah saw the son of Hagar ... mocking--</hi>Ishmael was aware of the great change in his prospects, and under the impulse of irritated or resentful feelings, in which he was probably joined by his mother, treated the young heir with derision and probably some violence (<reference osisRef="Gal.4.29">Ga 4:29</reference>).

9. Sarah saw the son of Hagar... mocking-- Ishmael was aware of the great change in his prospects, and under the impulse of irritated or resentful feelings, in which he was probably joined by his mother, treated the young heir with derision and probably some violence (Ga 4:29).


<hi type="bold">10. Wherefore she said unto Abraham, Cast out this bondwoman--</hi>Nothing but the expulsion of both could now preserve harmony in the household. Abraham's perplexity was relieved by an announcement of the divine will, which in everything, however painful to flesh and blood, all who fear God and are walking in His ways will, like him, promptly obey. This story, as the apostle tells us, in "an allegory" [Ga 4:24], and the "persecution" by the son of the Egyptian was the commencement of the four hundred years' affliction of Abraham's seed by the Egyptians.

10. Wherefore she said unto Abraham, Cast out this bondwoman-- Nothing but the expulsion of both could now preserve harmony in the household. Abraham's perplexity was relieved by an announcement of the divine will, which in everything, however painful to flesh and blood, all who fear God and are walking in His ways will, like him, promptly obey. This story, as the apostle tells us, in "an allegory" [Ga 4:24], and the "persecution" by the son of the Egyptian was the commencement of the four hundred years' affliction of Abraham's seed by the Egyptians.


<hi type="bold">12. in all that Sarah hath said--</hi>it is called the Scripture (<reference osisRef="Gal.4.30">Ga 4:30</reference>).

12. in all that Sarah hath said-- it is called the Scripture (Ga 4:30).


<hi type="bold">13. also of the son of the bondwoman will I make a nation--</hi>Thus Providence overruled a family brawl to give rise to two great and extraordinary peoples.

13. also of the son of the bondwoman will I make a nation-- Thus Providence overruled a family brawl to give rise to two great and extraordinary peoples.


<title type="x-s3"><reference osisRef="Gen.21.14-Gen.21.21">Ge 21:14-21</reference>. Expulsion of Ishmael.</title>

<hi type="bold">14. Abraham rose up early, &c.--</hi>early, that the wanderers might reach an asylum before noon. Bread includes all sorts of victuals--bottle, a leathern vessel, formed of the entire skin of a lamb or kid sewed up, with the legs for handles, usually carried over the shoulder. Ishmael was a lad of seventeen years, and it is quite customary for Arab chiefs to send out their sons at such an age to do for themselves: often with nothing but a few days' provisions in a bag.

<hi type="bold">wandered in the wilderness of Beer-sheba--</hi>in the southern border of Palestine, but out of the common direction, a wide extending desert, where they lost their way.

Ge 21:14-21. Expulsion of Ishmael. 14. Abraham rose up early, &c.-- early, that the wanderers might reach an asylum before noon. Bread includes all sorts of victuals--bottle, a leathern vessel, formed of the entire skin of a lamb or kid sewed up, with the legs for handles, usually carried over the shoulder. Ishmael was a lad of seventeen years, and it is quite customary for Arab chiefs to send out their sons at such an age to do for themselves: often with nothing but a few days' provisions in a bag. wandered in the wilderness of Beer-sheba-- in the southern border of Palestine, but out of the common direction, a wide extending desert, where they lost their way.


<hi type="bold">15. the water was spent, &c.--</hi>Ishmael sank exhausted from fatigue and thirst--his mother laid his head under one of the bushes to smell the damp while she herself, unable to witness his distress, sat down at a little distance in hopeless sorrow.

15. the water was spent, &c.-- Ishmael sank exhausted from fatigue and thirst--his mother laid his head under one of the bushes to smell the damp while she herself, unable to witness his distress, sat down at a little distance in hopeless sorrow.


<hi type="bold">19. God opened her eyes--</hi>Had she forgotten the promise (<reference osisRef="Gen.16.11">Ge 16:11</reference>)? Whether she looked to God or not, He regarded her and directed her to a fountain close beside her, but probably hid amid brushwood, by the waters of which her almost expiring son was revived.

19. God opened her eyes-- Had she forgotten the promise (Ge 16:11)? Whether she looked to God or not, He regarded her and directed her to a fountain close beside her, but probably hid amid brushwood, by the waters of which her almost expiring son was revived.


<hi type="bold">20-21. God was with the lad, &c.--</hi>Paran (that is, Arabia), where his posterity has ever dwelt (compare <reference osisRef="Gen.16.12">Ge 16:12</reference>; also <reference osisRef="Isa.48.19">Is 48:19</reference>; <reference osisRef="1Pet.1.25">1Pe 1:25</reference>).

<hi type="bold">his mother took him a wife--</hi>On a father's death, the mother looks out for a wife for her son, however young; and as Ishmael was now virtually deprived of his father, his mother set about forming a marriage connection for him, it would seem, among her relatives.

20-21. God was with the lad, &c.-- Paran (that is, Arabia), where his posterity has ever dwelt (compare Ge 16:12; also Is 48:19; 1Pe 1:25). his mother took him a wife-- On a father's death, the mother looks out for a wife for her son, however young; and as Ishmael was now virtually deprived of his father, his mother set about forming a marriage connection for him, it would seem, among her relatives.


<title type="x-s3"><reference osisRef="Gen.21.22-Gen.21.34">Ge 21:22-34</reference>. Covenant.</title>

<hi type="bold">22. Abimelech and Phichol--</hi>Here a proof of the promise (<reference osisRef="Gen.12.2">Ge 12:2</reference>) being fulfilled, in a native prince wishing to form a solemn league with Abraham. The proposal was reasonable, and agreed to [Ge 21:24].

Ge 21:22-34. Covenant. 22. Abimelech and Phichol-- Here a proof of the promise (Ge 12:2) being fulfilled, in a native prince wishing to form a solemn league with Abraham. The proposal was reasonable, and agreed to [Ge 21:24].


<hi type="bold">25-31. And Abraham reproved Abimelech because of a well--</hi>Wells were of great importance to a pastoral chief and on the successful operation of sinking a new one, the owner was solemnly informed in person. If, however, they were allowed to get out of repair, the restorer acquired a right to them. In unoccupied lands the possession of wells gave a right of property in the land, and dread of this had caused the offense for which Abraham reproved Abimelech. Some describe four, others five, wells in Beer-sheba.

25-31. And Abraham reproved Abimelech because of a well-- Wells were of great importance to a pastoral chief and on the successful operation of sinking a new one, the owner was solemnly informed in person. If, however, they were allowed to get out of repair, the restorer acquired a right to them. In unoccupied lands the possession of wells gave a right of property in the land, and dread of this had caused the offense for which Abraham reproved Abimelech. Some describe four, others five, wells in Beer-sheba.


<hi type="bold">33. Abraham planted a grove--</hi>Hebrew, "of tamarisks," in which sacrificial worship was offered, as in a roofless temple.

33. Abraham planted a grove-- Hebrew, "of tamarisks," in which sacrificial worship was offered, as in a roofless temple.


<hi type="bold">34. Abraham sojourned in the Philistines' land--</hi>a picture of pastoral and an emblem of Christian life. <chapter eID="Gen.21"/>

34. Abraham sojourned in the Philistines' land-- a picture of pastoral and an emblem of Christian life.


<title type="x-s2">CHAPTER 22</title> <title type="x-s3"><reference osisRef="Gen.22.1-Gen.22.19">Ge 22:1-19</reference>. Offering Isaac.</title>

<hi type="bold">1. God did tempt Abraham--</hi>not incite to sin (<reference osisRef="Jas.1.13">Jas 1:13</reference>), but try, prove--give occasion for the development of his faith (<reference osisRef="1Pet.1.7">1Pe 1:7</reference>).

<hi type="bold">and he said, ... Here I am--</hi>ready at a moment's warning for God's service.

CHAPTER 22 Ge 22:1-19. Offering Isaac. 1. God did tempt Abraham-- not incite to sin (Jas 1:13), but try, prove--give occasion for the development of his faith (1Pe 1:7). and he said,... Here I am-- ready at a moment's warning for God's service.