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Abram and Lot return out of Egypt,

Before CHRIST

GENESIS.

3 And he went on his journeys about 1918. from the south, even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Hai; a Chap. 12. 7. 4 Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.

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5 And Lot also, which went with Abram, had flocks, and herds, and

tents.

6 And the land was not able to bear them, that they might dwell together for their substance was great, so that they could not dwell together. 7 And there was a strife between quisitions might be made. Dr. Russell tells us, that the people of Aleppo are supplied with the greater part of their butter, their cheese, and their cattle for slaughter, by the Arabs, Rushwans, or Turcomans, who travel about the country with their flocks and their herds, as the Patriarchs did of old. The patriarchs doubtless supplied the ancient cities of Canaan in like manner with these things. Hamor expressly speaks of their trading with his people, Gen. xxxiv. 21.

and part asunder.

Before CHRIST

the herdmen of Abram's cattle and
the herdmen of Lot's cattle: and the about 1918.
Canaanite and the Perizzite dwelled
then in the land.

8 And Abram said unto Lot, Let
there be no strife, I pray thee, be-
tween me and thee, and between my
herdmen and thy herdmen; for we
be + brethren.

9 Is not the whole land before thee? separate thyself, I pray thee, from me if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.

10 And Lot lifted up his eyes, and beheld all the plain of Jordan, that it

+ Heb. men brethren.

indifferent or even averse to us, who might rejoice at our quarrel, and take advantage of it to our common mischief: "for the Canaanite and the Perizzite dwelled" even "then in the land." Another reason may be given why Moses noticed the circumstance of the Canaanite and the Perizzite having been then in the land, which he, immediately after the first notice of it, declares, that God promised to the seed of Abram. The Israelites might thus be most clearly satisfied, that no change had taken At the same time that the Arabs receive money for place in the purpose of God to give them this land; their commodities, their expenses are very small, so that when they were reminded, that at the very time this their princes are rich in silver and gold as well as in cat-purpose was declared, the very same nation possessed tle, and amass large quantities of these precious metals. the country, who now occupied it. Dr. Graves. Abram's expenses, like those of the Arabs, by no means equalled his profits: he was therefore continually making acquisitions of " money current with the merchant," Gen. xxiii. 16, or of such precious commodities as were easy of carriage, and suited to his way of life. And more especially might he do this in Egypt, where, as being a rich country, his exchanging his cattle might be more advantageous to him than usual. For which reason perhaps, his being rich in silver and gold is mentioned immediately after his return from thence. Harmer.

6.- the land was not able to bear them,] There was not sufficient pasturage for them both in that part of the country. Bp. Patrick.

7.- and the Canaanite and the Perizzite dwelled then in the land.] This part of the country was inhabited by the people peculiarly called Canaanites, and by the Perizzites, perhaps a branch of the family of the Canaanites, a very rugged and barbarous nation, (chap. xv. 20,) among whom contention would have been dangerous, at least very scandalous. Bp. Patrick.

The same observation concerning the Canaanite occurs in chap. xii. 6. It does not follow, that the Canaanites had been expelled when this clause was written: it may mean no more, than that the Canaanites were even at that time in the land, which God had promised to give to the seed of Abram. This observation in the former place, may have been intended to illustrate the faith of Abram, who did not hesitate to obey the command of God, by sojourning in this strange land, though even then inhabited by a powerful nation, totally unconnected with, if not averse to, him; a circumstance intimated by Abram's remonstrance to Lot, to avoid any enmity between them, "because they were brethren :" as if he had said, It would be extreme imprudence in us, who are brethren, who have no connexion or friendship but with each other, to allow any dissension to arise between us, surrounded as we are by strangers,

8. And Abram said unto Lot,] The best, the wisest men, and those of greatest experience in the world, are most inclined to peace, and most yielding in order to it. Bp. Patrick.

we be brethren.] Near kinsmen, whom the Hebrews call brethren. He was uncle to Lot. He was also Lot's brother, having married Sarai, sister to Lot. Bp. Kidder.

9. Is not the whole land before thee?] The settlements of the primitive families at first seem to have been scattered and detached from each other, according to local convenience and in Abram's days there were considerable tracts of unappropriated land in Canaan, on which he and Lot freely grazed their cattle, without hindrance or molestation. That country was not fully peopled till the departure of the Israelites from Egypt. Dr. Hales.

10. — beheld all the plain of Jordan,] A fruitful and pleasant country, well watered by the streams of Jordan; which in many windings and turnings ran through it, and at some times overflowed it, and so rendered it very rich. Therefore Moses compares this plain to the garden of Eden, as most understand the words, "the garden of the Lord," which was well watered by a river running through it; and to the land of Egypt, which is enriched by the overflowing of the Nile, as this was by the overflowing of Jordan. Bp. Patrick. The description that is given us of some well-watered places in the east of late times, may serve to enliven our apprehensions of the fruitfulness and the beauty of the plain, where Sodom and Gomorrah stood, before God destroyed those cities. Harmer.

Jordan,] This river is of great note in the Sacred Writings. It is said to derive its name from Jor, a spring, and Dan a small town near its source; or from the two rivulets, Jor and Dan: perhaps it was so called from Jarad, to descend, by reason of the fall and rapid course of the river.

Lot goeth to Sodom.

Before CHRIST

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Before CHRIST

was well watered every where, before Lift up now thine eyes, and look from | about 1918. the LORD destroyed Sodom and Go- the place where thou art northward, about 1917. morrah, even as the garden of the and southward, and eastward, and LORD, like the land of Egypt, as thou westward: comest unto Zoar.

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From its source, near Cesarea Philippi, it runs through a space of about fifty leagues, till it discharges itself into the Dead sea or the lake Asphaltites, where it is lost. Five or six leagues from its spring, it forms the lake Semechon. Thence it enters, and passes through, the lake of Tiberias. It overflows its banks about the time of barley-harvest, or the feast of the Passover.

We know from Scripture what miracles were performed in the river Jordan: how it was divided to leave a free passage for the Hebrews under the conduct of Joshua; how Elijah and Elisha walked over its waters; how Elisha made the axe-head of iron, which fell into it, swim; how when the Saviour of the world was baptized in the same river, the heavens opened and the Holy Spirit descended upon Him. Calmet.

—as thou comest unto Zoar.] These words are not to be referred to "the land of Egypt," immediately foregoing, from which Zoar was at a great distance; but to those words in the beginning, "a plain well watered every where ;" even to the utmost skirts of it, which was Zoar. Such transpositions are not uncommon in Scripture: see Josh. xxiv. 26; Mark xi. 13, 14; xiv. 3, 4; Zoar was so called afterwards, chap. xix. Before that it was called Bela, chap. xiv. 2. Bps. Patrick and Kidder.

22.

12.-in the land of Canaan,] In the part more strictly so called: if "the land of Canaan" be taken largely, the plain of Jordan was a part of it. Bp. Patrick.

in the cities] In one of the cities. See chap. viii. 4. - toward Sodom.] That is, he removed his tent from place to place, till he came to Sodom, where he fixed. See chap. xiv. 12. Bp. Kidder.

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13. the men of Sodom were wicked, &c.] Their sins were grown ripe for punishment; having been brought, as it were, before the Lord," and sentenced at his tribunal to the judgment which shortly after befel them. Bp. Patrick. Or, they were very great sinners: see chap. x. 9.

We may here take notice of what is but too common in the world; the folly and danger of consulting our senses only in the choice of a way of life. Lot made choice of the fruitful plain of Jordan; not considering the danger of being in the neighbourhood of a most wicked people. The consequence of this unadvised choice was, he lost all he had; he lost his wife; and he had like to have lost his life, had not Abraham prevailed

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15 For all the land which thou seest, to thee will I give it, and to b Chap. 12. 7. thy seed for ever.

16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.

17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.

& 26. 4. Deut. 34. 4.

18 Then Abram removed his tent, and came and dwelt in the † plain of Heb.plains. Mamre, which is in Hebron, and built there an altar unto the LORD.

with God for his deliverance. This choice was made about twenty years before Sodom was destroyed. Bp. Wilson.

15.-for ever.] It doth not here signify strictly time without end, but till the end of the world. Bp. Patrick. The promise however was made on condition of their obedience. Compare Deut. iv. 25, 26; Judg. ii. 20, 21. Bp. Kidder.

18. Then Abram removed his tent,] See chap. xii. 8; xiii. 3, 12. Abram dwelt in tents through the whole year: Isaac and Jacob followed his example: and the Rechabites lived in the same manner in Jeremiah's time, and for several ages before. Many inhabitants of that country do the same at this day. Mons. d'Arvieux, who visited the Arabs of Mount Carmel by order of Louis XIV., informs us, that they have no other places to dwell in but tents; which are set up in such a manner, as that the rain slides off without penetrating them. Sandys goes further, and says of these Arabs, that they lived in tents, according to the ancient custom of that nation, even during the winter, although possessed of sundry convenient houses. The true way of accounting for this fact is, that that discipline might appear severe and dangerous to Englishmen, which was safe to the Patriarchs and Rechabites, who were used to this way of life; and which is accordingly practised by many at this day, even in the northern parts of Palestine. Harmer.

in the plain of Mamre,] Or, by the oak of Mamre. So called from Mamre, the brother of Eshcol and Aner, who were confederate with Abram, chap. xiv. 24. From him Hebron was called Mamre, chap. xxiii. 19. Bps. Patrick and Kidder.

in Hebron,] Or rather, by or near Hebron: which was one of the most ancient cities in the world. It was situated upon an eminence, about 20 miles south of Jerusalem, and about 20 miles north of Beersheba. Abraham, Sarah, and Isaac were buried near Hebron, in the cave of Machpelah. Calmet.

and built there an altar unto the Lord.] This is the first thing, which we always find him doing, after he had pitched his tent. Biblioth. Bibl.

A leading reason, we may presume, which influenced Abram to settle at Hebron, was its vicinity to Salem, and to the publick worship of the true God there. For the religion of Abram and Melchizedek was evidently the same, from their joint use of the same epithets or attributes of the Deity, which were introduced or

The battle of four kings against five.

Before CHRIST about 1917.

about 1913.

Il Or, the plain of Kiriathaim.

|| Or, the plain of Paran.

CHAP. XIV.

GENESIS.

1 The battle of four kings against five. 11 Lot
is taken prisoner. 14 Abram rescueth him.
18 Melchizedek blesseth Abram. 20 Abram
giveth him tithe: 22 the rest of the spoil,
his partners having had their portions, he
restoreth to the king of Sodom.

Lot is taken prisoner.

kites, and also the Amorites, that
dwelt in Hazezon-tamar.

8 And there went out the king of
Sodom, and the king of Gomorrah,
and the king of Admah, and the king
of Zeboiim, and the king of Bela (the
same is Zoar;) and they joined battle

AND it came to pass in the days with them in the vale of Siddim;
of Amraphel king of Shinar,
Arioch king of Ellasar, Chedorlao-
mer king of Elam, and Tidal king of
nations;

2 That these made war with Bera
king of Sodom, and with Birsha king
of Gomorrah, Shinab king of Admah,
and Shemeber king of Zeboiim, and
the king of Bela, which is Zoar.

3 All these were joined together in the vale of Siddim, which is the salt

sea.

4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.

5 And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in | Shaveh Kiriathaim,

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

7 And they returned, and came to Enmishpat, which is Kadesh, and smote all the country of the Amale

designed to counteract the Sabian idolatry, which had crept from Chaldea, before Abram's days, into the northern parts of Palestine. Dr. Hales.

Chap. XIV. ver. 1.—Amraphel king of Shinar,] Commonly understood to be king of Babylon. But it is probable, either that he was some small prince in the country of Shinar, that is, Assyria; or that, if he was king of Babylon, that monarchy was not very great in Abram's days. The other names probably belong to some particular places, like Sodom and Gomorrah, over which Arioch and Chedorlaomer reigned, who were such kings as those in Canaan when Joshua conquered it; or else commanders of colonies, which they had led out of Assyria and Persia; and settling thereabouts, endeavoured to enlarge their plantations: as the manner was in those and in succeeding times, when the captains of a troop, and leaders of small bodies of men, were called princes or kings. Bp. Patrick.

-king of nations;] That is, of a place, the inhabitants of which were of several nations and people met together. Bp. Kidder.

Part of Galilee, being inhabited by mixed people of divers countries, was thence called "Galilee of the nations," or Gentiles," Matt. iv. 15. Bp. Patrick.

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3. - in the vale of Siddim,] A fruitful valley, changed into the salt sea or lake, since the overthrow of the five cities by fire and brimstone from heaven. Bp. Patrick.

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9 With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.

10 And the vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain.

11 And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.

12 And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed.

13 And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.

Before CHRIST about 1913.

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5-7. For the probable situation of these people, the reader is referred to the map, adapted to the history of Abraham, &c.

10.fled to the mountain.] This flying to hills and mountains for safety is frequently alluded to in Scripture. Harmer.

14.- his brother] His brother's son, or nephew. See chap. xiii. 8.

three hundred and eighteen,] If we look to the strength of an Arab emir, or prince, or the number of men he commands, we shall find, that were Abram now alive, he would still be considered as a prince among them, he having "three hundred and eighteen servants" trained to bear arms: for this is much like the strength of those Arab emirs of Palestine, whom d'Arvieux visited.

Dr. Shaw says, several Arabian tribes can bring no more than 300 or 400 horses into the field; so that it is no wonder that Abram was considered in ancient days as a considerable prince, at the head of a powerful clan; had his alliance courted, Gen. xxi. 22; and made war in his own name. Aner, Eshcol, and Mamre, his confederates, were probably neighbouring emirs at the head of considerable clans also, with whom Abram was leagued, and who made up together a formidable power for those times. Harmer.

-pursued them unto Dan.] As far as the place where one of the springs of Jordan breaks forth, called

Abram rescueth him.

Before CHRIST

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15 And he divided himself against | Blessed be Abram of the most high about 1913. them, he and his servants, by night, God, possessor of heaven and earth: 20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.

and smote them, and pursued them
unto Hobah, which is on the left
hand of Damascus.

16 And he brought back all the
goods, and also brought again his
brother Lot, and his goods, and the
women also, and the people.

17 And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the a 2 Sam. 18. a king's dale.

18.

b Hebr. 7. 1.

18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.

19 And he blessed him, and said,

Dan, as Josephus relates, where he speaks of this history. Bp. Patrick.

15.- he and his servants, by night, &c.] The manner in which the Arabs make war and pillage the caravans, is by keeping at the side of them, or following them in the rear, at a greater or smaller distance according to their forces, which may be easily done in Arabia, on account of its being one great plain: and in the night they fall silently upon the camp, and carry off one part, before the rest are under arms. Abram probably fell upon the camp of the four kings, that had carried away Lot, in the same Arab manner; and thus, with unequal forces, accomplished his design, and rescued Lot. It is to be remembered that the combats of those days more resembled a fight among the mob, than the bloody and destructive wars of Europe. Sir J. Chardin.

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18. - Melchizedek] He was a king and priest (for these two offices were in ancient times united in the same person) in that country; where men were not yet wholly fallen from the true religion. Bp. Patrick. The word Melchizedek signifies king of righteousness, Heb. vii. 2, or a just and righteous king. Pyle.

Salem] The most ancient quarter of Jerusalem.

Dr. Hales.

brought forth bread and wine:] For the refreshment of Abram and his followers after the fight. This he did as a king, not as a priest: it was an act, not of religion, but of hospitality. In the character of a priest, "he blessed him," as is added in the following verse. Bp. Patrick. For this was the office of a priest, Numb. vi. 23; and in this he was a type of Jesus Christ, Acts iii. 26. Bp. Kidder.

Before CHRIST

about 1913.

c Hebr. 7. 4.

21 And the king of Sodom said unto Abram, Give me the + persons, † Heb. souls. and take the goods to thyself.

22 And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,

23 That I will not take from a thread even to a shoe-latchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich:

24 Save only that which the young men have eaten, and the portion of

benefits upon him, Deut. xxviii. 1, 2. Man blesseth God, when he praiseth Him for his benefits. Compare Matt. xxvi. 26; with Luke xxii. 19. Bp. Patrick. And he gave him tithes of all.] It was a very ancient custom to offer to God, whose priest Melchizedek was, the tenth part of what they took in war. The custom prevailed among the Greeks and Romans, and other nations, most distant from and unknown to each other. What is recorded here, was long before the law of tithes was given to the Israelites, and therefore could not be from them. Jacob vowed after this the tithes to God. And that narrative, together with this of Abram, shews plainly, that the custom of paying tithes was of very high antiquity; and that not only of the spoils of war, but of their flock, corn, and other fruit, which Jacob vowed unto God, chap. xxviii. 22. Bps. Patrick and Wilson.

21. And the king of Sodom said] The defeat and the great deliverance of the king of Sodom and his people should have been a warning to them, as it was in the intention of Providence, to leave off their wicked way of living: but it was not, and they are reserved for a much greater punishment. What we should be convinced of by this is, that the abuse of God's mercies and forbearance is visited upon particular persons, as well as upon nations and cities. Bp. Wilson.

22. I have lift up mine hand &c.] That is, sworn; as the phrase is used in many places, Exod. vi. 8; Numb. xiv. 30, &c. Bp. Patrick. See the note on Deut. xxxii. 40.

23. I will not take from a thread &c.] That is, the meanest thing. Bp. Patrick.

Abram had learned the lesson of the Apostle, "to be This Canaanitish prince was early considered as a contented with his own." He was so far from the base type of Christ in the Jewish Church; "Thou art a desire of enriching himself with the king of Sodom's priest for ever after the order of Melchizedek :" Ps. cx. goods, that he utterly refused them, when he might have 4; who resembled Christ in the following particulars. taken them, and held them without any injustice at all. 1, In his name, Melchi-zedek, "king of righteousness." He had, or might have had, a double title to them. They 2, In his city, Salem, peace." 3, In his offices of were his by the law of arms and nations; having won king and priest of the most high God. And, 4, In the them in the field, and in a just war: and they might omission of the names of his parents and genealogy, the have been his by the king's free donation, if he had been time of his birth, and length of life; exhibiting an in-minded to accept the offer: "give me the persons, take definite reign and priesthood, according to the Apostle's exposition, Heb. vii. 3. Dr. Hales.

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20. And blessed be the most high God,] That is, praised be, &c. When God blesseth man, He bestows

the goods to thyself." But Abram would not take them contenting himself with what the Lord had blessed him with, he did not desire, neither would he take "from a thread even to a shoe-latchet," of any

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1913.

a Ps. 16. 5.

CHAP. XV.

1 God encourageth Abram. 2 Abram complaineth for want of an heir. 4 God promiseth him a son, and a multiplying of his seed. 6 Abram is justified by faith. 7 Canaan is promised again, and confirmed by a sign, 12 and a vision.

and promiseth him a son.

shall come forth out of thine own bowels shall be thine heir.

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

c

Before CHRIST 1913.

b Rom. 4 18.

c

6 And he believed in the LORD; e Rom. 4. 3. and he counted it to him for right- Jam. 2. 23.

eousness.

7 And he said unto him, I am the

AFTER these things the word of LORD that brought thee out of Ur of

the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding a great reward.

2 And Abram said, LORD God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus ?

3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.

4 And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that

thing that appertained to the king of Sodom. Bp. Sanderson.

--

Chap. XV. ver. 1.. the word of the Lord came unto Abram God revealed Himself to him more clearly. For this is the first time we read of the Word of the Lord coming to him, and of his having a vision, that is, being made a Prophet, and that in an high degree, God revealing his mind to him not in a dream, but in a vision; when he was awake, but having his senses bound up from their ordinary functions, whilst the heavenly influence came upon his mind. Bp. Patrick.

A signal manifestation of Himself was now made to Abram by the personal WORD of the Lord, who announced Himself as the same GoD, who had brought him out of Ur of the Chaldees, to give him the inheritance of the land of Canaan. Dr. Hales. See note on Jer. i. 4.

Fear not, Abram :] He might be tempted to fear he was a sojourner in a strange land, separated from Lot, who with the confederates was assaulted, and but lately rescued from captivity. God assures him therefore both of protection, and of great blessings besides. Bp. Kidder.

2.- Lord God, what wilt thou give me,] What good will all the riches in the world do me, if I have not a child to inherit my estate? Bp. Patrick.

We commonly have our eye upon those things which we desire, and set so great a price upon them, that the overvaluing of what we have in pursuit and expectation, makes us undervalue what we have in possession. An infirmity, to which the best of the faithful, "the Father of the faithful" not excepted, are subject. It was the speech of no worse a man than Abram, "Lord God, what wilt thou give me, seeing I go childless?" As if he had said, All this great increase of cattle and abundance of treasure, which thou hast given me, avail me nothing, so long as I have never a child to leave it to." Bp. Sanderson.

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the Chaldees, to give thee this land to inherit it.

8 And he said, LORD God, whereby shall I know that I shall inherit it?

9 And he said unto him, Take me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

10 And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.

Gal. 3. 6.

Eliezer of Damascus ?] His ancestors were of Damascus, in Syria, though he was born in Abram's house. Bp. Kidder.

3.

one born in my house is mine heir.] If they have no children at all, the rich people of Barbary purchase young slaves, educate them in their own faith, and sometimes adopt them for their own children. Relations among us would think this a cruel hardship; would often pronounce it unjust: but the people of the East seem always to have had these ideas. "One born in my house is mine heir," says Abram, speaking of a slave that he had, born of some female slave; though he had brother's children and grandchildren, if not a brother, in Mesopotamia, Gen. xxii. 20-24. Harmer. 6. And he believed in the Lord;] He trusted in God, believing that He would make his promises good, how unlikely soever they seemed. "He against hope believed in God." Bp. Kidder.

and he counted it to him for righteousness.] The Lord esteemed it a most noble act and high expression of a pious confidence in Him; and thereon graciously owned him for a "righteous" person, though he was not free from all sin; but was guilty of some actions that were not consistent with perfect "righteousness." Bp. Patrick. This is that faith of Abram, which is so highly celebrated in the New Testament, Rom. iv. 3; Gal. iii. 6; Jam. ii. 23; and which consisted in a firm belief or persuasion, that the Divine promises, both temporal and spiritual, would be fulfilled in their season; and in a conduct suitable to that persuasion. Dr. Hales.

8.whereby shall I know &c.] He desires to know more particularly the manner of God's performing this last promise of his inheriting that land. He questions not God's veracity, but desires a more distinct knowledge of the matter. Bp. Kidder.

10.-divided them in the midst,] The only trace of this rite in Scripture is in Jer. xxxiv. 18, 19, where a covenant is made by dividing a beast, and the parties

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