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ke. 10. 18, 19.

c. 13. 4, 18. 26. 25. 33. 20.

I c. 28. 19.

• Ai. Josh. 7. 2.

m c. 21. 23.

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gathered, and the souls that they had gotten in there he builded an altar unto the Lord, and called Haran : and they went forth to go into the land of upon the name of the Lord. Canaan; and into the land of Canaan they came. 9 And Abram journeyed, going on still toward

6 And Abram passed through the land unto the the south. place of Sichem, "unto the plain of Moreh. And 10 And there was a famine in the land : and the Canaanite Awas then in the land.

Abram went down into Egypt to sojourn there ; 7 And the Lord appeared 'unto Abram, and for the famine was grievous in the land. said, Unto thy seed will I give this land and there 11 And it came to pass, when he was come near builded he an Ealtar unto the Lord, who appeared to enter into Egypt, that he said unto Sarai his unto him.

wife, Behold now, I know that thou art a fair 8 And he removed from thence unto a mountain | woman to look upon: on the east of Beth-el, 'and pitched his tent, having 12 Therefore it shall come to pass, when the Beth-el on the west, and Hai* on the east; and Egyptians shall see thee, that they shall say, This Heh. 11. 2. Deut. 11. 30. Judg. 7.1.

i c. 17. 1. 18.1. j c. 13. 13. 17. 8. 26. 3. 23. 13. P. 105.8_11. Rom. 9.8. Gul. 3. 16. 4. 28. going and journeying. poor servants have souls, precious souls, which they ought to he had promised to show him this land, now to give it him : lake care of, and provide food convenient for. (2.) The proc as grace is growing, so is comfort, (5.) It is comfortable to selytes they had made, and persuaded to attend the worship of have land of God's giving, not by providence only, but by prothe true God, and to go with them to Canaan : the souls which mise. (6.) Mercies to the children are mercies to the parents. (as one of the Rabbins expresses it) they had gathered under "I will give it, not to thee, but to thy seed;" it is a grant in the wings of the Diri Majesty. Note, Those who serve and reversion, to his seed, which yet, it should seem, Abram underfollow God themselves, should do all they can to bring others to stood also as a grant to himself of a better land in reversion, serve and follow him too. Those souls they are said to have of which this was a type; for he looked for a heavenly country, guned; we must reckon ourselves true gainers, if we can but Heb. 11. 16. win souls to Christ.

2. Abram attended on God in his instituted ordinances. He IV. Here is their happy arrival at their journey's end. They built an allar unto the Lord, who appeared to him, and called on rent forth to go into the land of Cangan, so they did before, (ch. the name of the Lord, v. 7, 8. Now consider this, (1.) As 11. 31,) and then took up short; but now they held on their done upon a special occasion; when God appeared to him, then way, and, by the good hand of their God upon them, to the and there he built an altar, with an eye to the God who apland of Canaan they came ; where, by a fresh revelation, they peared to him. Thus he returned God's visit, and kept up his were told that this was the land God promised to show them. correspondence with Heaven, as one that resolved it should not They were not discouraged by the difficulties they met with in fail on his side ; thus he acknowledged with thankfulness, God's their way, nor diverted by the delights they met with; but kindness to him in making him that gracious visit and promise ; pressed forward. Note, 1. Those that set out for heaven, must and thus he testified his confidence in, and dependence upon, persevere to the end, still reaching forth to those things that are the word which God had spoken. Note, An active believer before. 2. That which we undertake, in obedience to God's can heartily bless God for a promise which he does not yet see command, and a humble attendance upon his providence, will the performance of, and build an altar to the honour of God certainly succeed, and end with comfort at lasi.

who appears to him, though he does not yet appear for him. V. 6—9. One would have expected that Abram having had (2.) As his constant practice, whithersoever he removed. As such an extraordinary call to Canaan, some great event should soon as Abram was got to Canaan, though he was but a stranhave followed upon his arrival there; that he should have been ger and sojourner there, yet he set up, and kept up the worship introduced with all possible marks of honour and respect, and of God in his family; and wherever he had a teni, God had an that the kings of Canaan should immediately bave surrendered altar, and that an altar sanctified by prayer. For he not only their crowns to him, and done him homage, but, lo! he comes minded the ceremonial part of religion, the offering of sacrinot with observation, little notice is taken of him; for still God fice; but he made conscience of the natural duty of seeking to will have him to live by faith, and to look upon Canaan, even his God, and calling on his name, that spiritual sacrifice with when he was in it, as a land of promise: therefore observe here, which God is well pleased; he preached concerning the name

1. How little comfort he had in the land he came to; for, 1. of the Lord, that is, he instructed his family and neighbours in He had it not to himself; the Canaanite was then in the land. the knowledge of the true God, and his holy religion. The He found the country peopled and possessed by Canaanites, souls he had gotten in Haran, being discipled, must be further who were likely to be but bad neighbours, and worse land- taught. Note, Those that would approve themselves the chillords; and, for aught that appears, he could not have ground dren of faithful Abram, and would inherit the blessing of Abram, to pitch his tent on, but by their permission : thus the accursed must make conscience of keeping up the solemn worship of Canaanites seemed to be in better circumstances than blessed God, particularly in their families, according to the example of Abram. Note, The children of this world have commonly | Abram: the way of family worship is a good old way, is no more of it than God's children. 2. He had not a settlement novel invention, but the ancient usage of all the saints. Abram in it. He prased through the land, v. 6. He removed to a was very rich, and had a numerous family, was now unsettled, mountain, v. 6. He journeyed, going on still, v. 9. Observe and in the midst of enemies; and yet, wherever he pitched his here, (1.) That sometimes it is the lot of good men to be tent, he built an altar: wherever we go, let us not fail to take unsettled, and obliged often to remove their habitation. Holy our religion along with us. David had his wanderings, his fittings, Ps. 56. 8. (2.) Our V. 10-13. Here is, removes in this world are often into various conditions.

1. A famine in the land of Canaan, a grievous famine ; that Abram sojourned, first, in a plain, v. 6, then in a mountain, fruitful land was turned into barrenness, not only to punish the v. 8. God had set the one over against the other. (3.) Ali iniquity of the Canaanites who dwelt iherein, but to exercise good people must look upon themselves as strangers and the faith of Abram who sojourned therein; and a very sore sojourners in this world, and by faith sit loose to it as a strange trial it was: it tried what he would think, 1. Of God that country. So Abram did, Heb. 11. 8–14. (4.) While we are brought him hither: whether he would not be ready to say here in this present state, we must be journeying, and going with his murmuring seed, that he was brought forth to be on still

from strength to strength, as having not yet attained. killed with hunger, Ex. 16. 3. Nothing short of a strong fajih II. How much comfort he had in the God he followed; when could keep up good thoughts of God under such a providence: he could have little satisfaction in converse with the Canaan- 2. of the land of promise ; whether he would think the grant of ites, whom he found there, he had abundance of pleasure in it worth the accepting, and a valuable consideration for the communion with that God who brought him thither, and did relinquishing of his own country, when, for aught that now not leave him. Communion with God is kept up by the word appeared, it was a land that ate up the inhabitants : now he was and by prayer, and by these according to the methods of that tried, whether he could preserve an unshaken confidence that dispensation, Abram's communion with God was kept up in the God who brought him to Canaan, would maintain him the land of his pilgrimage.

there, and whether he could rejoice in him as the God of his 1. God appeared to Abram; probably, in a vision, and spake salvation, when the fig-tree did not blossom, Hab. 3. 17, 18. to him good words, and comfortable words, Unto thy seed will Note, (1.) Strong faith is commonly exercised with divers I give the land. Note, (1.) No place or condition of life can temptations, that it may be found 10 pruse, and honour, and shut us can from the comfort of God's gracious visits. Abram glory, 1 Pet. 1. 6, 7. (2.) Ii pleases God sometimes to try is a sojournee, unsettled, among the Canaanites; and yet here also those with great afflictions, who are but young, beginners in he meets with him that lives and sees him. Enemies may part religion. (3.) It is possible for a man to be in the way of us and our tents, us and our altars, but not us and our God. Nay, duty, and in the way to happiness, and yet meet with great (2.) With respect in those that faithfully follow God in a way troubles and disappointments. of duty, though he lead them from their friends, he will himself II. Abram's remove into Egypt, upon occasion of this famine. make up that loss by his gracious appearances to them. (3.) See how wisely Gol provides that there should be plenty in one God's promises are sure and satisfying to all those who con place when there was scarcity in another, that as members of scientiously observe and obey his precepts; and those who, in the great hody, we may not say to one another, I have no need compliance with God's call, leave or lose any thing that is dear of you. God's providence took care there should be a supply to them, shall be sure of something else abundantly better in in Egypt, and Abram's prudence made use of the opportunity; lieu of it. Abram had left the land of his nativity, "Well," for we tempt God, and do not trust him, if, in the time of dissays God, “I will give thee this land," Matt. 19. 29. (4.) God tress, we use not the means he has graciously provided for our reveals himself and his favours to his people by degrees; before preservation ; we must not expect needless miracles.


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Prov. 21.1.

a c. 12. 9, &c.

b c. 24. 35. 1 Sam. 2. 7. Job 1. 10. Ps. 112. 3.

10. 26. 10. Ex. 32. 21.

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is his wife: and they will kill me, but they will 19 Why saidst thou, She is my sister? so I might save thee alive.

have taken her to me to wise: now, therefore, be13 Say, I pray thee, thou art my "sister : that it hold thy wise, take her, and go thy way. may be well with me for thy sake; and my soul 20 And Pharaoh commanded "his men concernshall live because of thee.

ing him: and they sent him away, and his wife, 14 And it came to pass, that, when Abram was and all that he had. come into Egypt, the Egyptians beheld the woman that she was very fair.

CHAPTER XIII. 15 The princes also of Pharaoh saw her, and in thin chapter, we have a further account concerning Abram. 1. In general, of his commended her before Pharaoh ;' and the woman condition and behaviour in the land of promise, which was now the land of bia pilwas Ptaken into Pharaoh's house.

grimage. 1. His removes, v. 1, 3, 4, 18. 2. His riches, v. 2, 3. His devotion,

v. 4, 18. II. A particular account of a quarrel that happened between him and 16 And he entreated Abram well for her sake : Lot. 1. The unhappy occasion of their strife, y. 5, 6. 2. The parties concerned

in the strife, with the aggravation of it, v. 7. III. The making up of the quarrel, and he had sheep, and oxen, and he-asses, and by the prudence of Abram, v. 8, 9. IV. Lot's departure from Abram to the plain

of Sodom, v. 10–12. v. God's appearance to Abram, to confirm the promise of men-servants, and maid-servants, and she-asses,

the land of Canaan to him, v. 14-17, and camels.

ND Abram with great plagues, because of Sarai, Abram's wife.

18 And Pharaoh called Abram, and said, into the south.a What is this that thou hast done unto me? Why 2 And Abram was very rich, in cattle, in silver, didst thou not tell me that she was thy wife? and in gold. ne. 20. 2. 26. 7. . Matt. 5. 28. p Ps. 105. 14. Prov. 6. 29. Heb. 13. 4. q. 20.

Prov. 3. 9, 10. 10. 22. Matt. 6. 33. that which is especially observable here, to the praise of Abram, particularly to the duty of restoring that which we have wrongis, that he did not offer to return upon this occasion, to the fully taken and detained. Observe, Not Pharaoh only, but his country from which he came out, nor so much as towards it. house, was plagued ; probably, those princes especially that The land of his nativity lay northeast from Canaan: and had commended Sarai to Pharaoh. Note, Partners in sin are therefore, when he must, for a time, quit Canaan, he chooses justly made partakers in the punishment. Those that serve to go to Egypt which lay southwest, the contrary way, that others' lusts, must expect to share in their plagues. We are he might not so much as seem to look back ; see Heb. 11. 15, not told particularly what these plagues were ; but, doubtless, 16. Further observe, when he went down into Egypt, it was there was something in the plagues themselves, or some explito sojourn there, not to dwell there. Note, 1. Though Provi- cation added to them, sufficient to convince them that it was dence, for a time, may cast us into bad places, yet we ought to for Sarai's sake that they were thus plagued. larry there no longer than needs must ; we may sojourn there, 2. Pharaoh reproved Abram, and then dismissed him with where we may not setlle. 2. A good man, while he is on this respect. side heaven, wherever he is, is but a sojourner.

(1.) The reproof was calm, but very just ; What is this that III. A great fault which Abram was guilty of, in denying his thou hast done? What an improper thing! How unbecoming wife, and pretending that she was his sister. The scripture is a wise and good man! Note, If those that profess religion, do impartial in relating the misdeeds of the most celebrated saints, that which is unfair and disingenuous, especially if they say which are recorded, not for our imitation, but for our admoni-that which borders upon a lie, they must expect to hear of it, tion ; that he who thinks he stands, may take heed lest he fall. and have reason to thank those that will tell them of it. 1. His fault was, dissembling his relation to Sarai, equivocating find a prophet of the Lord justly reproved and upbraided by a concerning it, and teaching his wife, and, probably, all his heathen shipmaster, Jon. 1. 6. Pharaoh reasons with him, attendants, to do so too. What he said was, in a sense, true, IVhy didst thou not tell me that she was thy wife? Intimating, (ch. 20. 12,) but with a purpose to deceive; he so concealed a that if he had known that, he would not have taken her into his further truth, as, in effect, to deny it, and to expose thereby house. Note, It is a fault too common among good people, to both his wife and the Egyptians to sin. 2. That which was at entertain suspicions of others beyond what there is cause for. the bottom of it, was a jealous timorous fancy he had, that we have often found more of virtue, honour, and conscience, some of the Egyptians would be so charmed with the beauty in some people, than we thought they possessed ; and it ought of Sarai, (Egypt producing few such beauties,) that if they to be a pleasure to us to be thus disappointed, as Abram was should know he was her husband, they would find some way or here, who found Pharaoh to be a better man than be expected. other to take him off, that they might marry her. He presumes Charity teaches us to hope the best. they would rather be guilty of murder than adultery ; such a (2.) The dismission was kind, and very generous. He reheinous crime was it then accounted, and such a sacred regard turned him his wife, without offering any injury to her honour, was paid to the marriage-bond: hence be infers, without any v. 19, Behold thy wife, take her. Note, Those that would pregood reason, They will kill me. Note, The fear of man brings a vent sin, must remove the temptation, or get out of the way of snare, and many are driven to sin by the dread of death, Luke 12. it. He also sent him away in peace, and was so far from any 4,5. The grace Abram was most cminent for, was, faith ; and design to kill him, as he apprehended, that he took particular yet he thus fell, through unbelief and distrust of the Divine Pro- care of him. Note, We often perplex and insnare ourselves vidence, even after God had appeared to him twice. Alas, what with fears which soon appear to have been altogether groundwill become of the willows, when the cedars are thus shaken? less. We often fear, where no fear is. We fear the fury V. 14-20. Here is,

of the oppressor, as though he were ready to destroy, when really I. The danger Sarai was in of having her chastity violated there is no danger, Is. 51. 13. It had been more for Abram's by the king of Egypt. And, without doubt, the peril of sin is credit and comfort, to have told the truth at first ; for, after all, the greatest peril we can be in. Pharaoh's princes (his pimps honesty is the best policy. Nay, it is said, v. 20, Pharaoh comrather) saw her, and observing what a comely woman she was, mandleid his men concerning him; that is, [1.] He charged them they commended her before Pharaoh ; not for that which was not to injure him in any thing. Note, It is not enough for those really her praise--her virtue an i modesty, her faith and piety, in authority, that they do not hurt themselves, but they must (those were no excellencies in their eyes) but for her beauty, restrain their servants, and those about them, from doing hurt. which they thought too good for the embraces of a subject, and Or, (2.) He appointed them, when Abram was disposed to worthy the admiration of the king; and she was presently taken return home, after the famine, to conduct him safe out of the into Pharaoh's house, as Esther into the seraglio of Ahasuerus, country, as his convoy. Probably, he was alarmed by the (Esth. 2. 8,) in order to her being taken into his bed. Now wo plagues, v. 17, and inferred from them, that Abram was a parinust not look upon Sarai as standing fair for preferment, but as ticular favourite of Heaven, and therefore, through fear of their entering into temptation ; and the occasions of it were, her own return, took special care he should receive no injury in his beauty, which is a snare to many, and Abram's equivocation, countıy. which is a sin that commonly is an inlet to much sin. While Note, God has often raised up friends for his people, by Sarai was in this danger, Abram fared the better for her sake; making men know that it is at their peril if they hurt them. It Pharaoh gave him sheep, and oxen, &c. (v. 16,) to gain his is a dangerous thing to offend Christ's little ones, Matt. 18.6. consent with her whom they supposed his sister. We cannot To this passage, among others, the Psalmist refers, Ps. 105, think that Abram expected this when he came down into Egypt, 13—15, He reproved kings for their sakes, saying, Touch not much less that he had an eye to it when he denied his wife ; mine anointed. Perhaps, if Pharaoh had not sent him away, he but God brought good out of evil. And thus the wealth of the would have been tempted to stay in Egypt, and to forget the land sinner proves, some way or other, laid up for the just.

of promise. Note, Sometimes God makes use of the enemies II. The deliverance of Sarai from this danger. For if God of his people, to convince them, and remind them, that this world did not deliver us, many a time, by prerogative, out of those is not their rest, but that they must think of departing. Lastly, straits and distresses which we bring ourselves into by our Observe a resemblance between this deliverance of Abram out own sin and folly, and which therefore we could not expect any of Egypt, and the deliverance of his seed thence : 130 years deliverance from by promiso, we should soon be ruined, nay, after Abram went into Egypt on occasion of a famine, they we had been ruined long before this. He deals not with us went thither, on occasion of a famine also ; he was fetched out according to our deserts.

with great plagues on Pharaoh, so were they; as Abram was 1. God chastised Pharaoh, and so prevented the progress of dismissed by Pharaoh, and enriched with the spoil of the Egyphis sin. Note, Those are happy chastisements, that hinder tians, so were they. For God's care of his people is the same us in a sinful way, and effectnally bring us to our duty, and yesterday, to-day, and for ever.

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3 And he went on his journeys from the south, 6 And the land was not able to bear them, that even to Beth-el, unto the place where his tent had they might dwell together: for their substance was been at the beginning, between Beth-el and Hai; great, so that they could not dwell together.

4 Unto the place of the altar, which he had made 7 And there was a strite between the herdmen there at the first: and there Abram calledd on the of Abram's cattle, and the herdmen of Lot's cattle. name of the LORD.

And the Canaanite and the Perizzite dwelled then 5 And Lot also, which went with Abram, had in the land. flocks, and herds, and tents.

8 And Abram said unto Lot, Let there be no e c. 12. 7,8. Ps. 42. 1, 2. 84. 10. d Ps. 116.17. 145. 18.

e c. 36. 7. 1 c. 34. 30. NOTES TO CHAPER XIII.

from whose love neither the height of prosperity, nor the depth V.1-4. Here is,

of adversity, shall separate us. I. Abrain's return out of Egypt, v. 1. He came himself, and II. The immediate instruments of the quarrel were their scr. brought all his with him, back again to Canaan. Note, Though vants. The strife began between the hermen of Abram's cattle, there may be oecasion to go sometimes into places of tempta- and the herdmen of Lit's cattle, v. 7. They strove, it is probation, yet we must hasten out of them as soon as possible. See ble, which should have the better pasture, or the better water; Ruih 1, 6.

and both interested their masters in the quarrel. Note, Bad II. His wealth, v. 2, He was very rich. He was very heavy, servants often make a great deal of mischief in families,

by their so the Hebrew word 'signifies. For riches are a burden, and pride and passion, their lying, slandering, and talebearing. It they that will be rich, do but load themselves with thick clay, Hab. is a very wicked thing for servants to do ill offices between 2. 6. There is a burden of care in getting them, fear in keep-relations and neighbours, and to sow discord; those that do so, ing them, temptation in using them, guilt in abusing them, sor are the Devil's agents, and their masters' worst enemies. rov in losing them, and a burden of account, at last, to be given III. The aggravation of the quarrel was, that the Canaanite up concerning them. Great possessions do but make men heavy and the Perizzile dwelled then in the land; this made the quarrel, and unwieidy. Abram was not only rich in faith and good 4. Very dangerous ; if Abram and Lot cannot agree to feed their works, and in the promises, but he was rich in cattle, and in flocks together, it is well if the common enemy do not come upon silrer and golll. Note, 1. God, in his providence, sometimes them, and plunder them both. Note, The division of families makes good men rich men, and teaches them how to abound, and churches often proves the ruin of them. 2. Very scandaas well as how to suffer want. 2. The riches of good men are lous. No doubt, the eyes of all the neighbours were upon them, the fruits of God's blessing. God had said to Abram, I will especially because of the singularity of their religion, and the bless thee; and that blessing made him rich without sorrow, extraordinary sanctity they professed ; and notice would soon Prov. 10. 22. 3. True piety will very well consist with great be taken of this quarrel, and improvement made of it, to their prosperity. Though it is hard for a rich man to get to heaven, reproach, by the Canaanites and Perizzites. Note, The quaryet it is not impossible, Mark 10.23, 24. Abram was very rich, rels of professors are the reproach of profession, and give occaand yet very religious. Nay, as piety is a friend to outward sion, as much as any thing, to the enemies of the Lord to prosperity, 1 Tim. 4. 8, so outward prosperity, if well managed, blaspheme. is an ornament to piety, and an opportunity of doing so much IV. The making up of this quarrel was very happy. It is best the more 500.

to preserve the peace, that it be not broken ; but the next best III. His removal to Beth-el, v. 3, 4. Thither he went, not is, if differences do happen, with all speed to accommodate only because there he had formerly had his tent, and he was them, and quench the fire that is broken out. The motion for willing to go among his old acquaintance; but because there staying this strife was made by Abram, though he was the he had, formerly, bad his altar: and, though the altar was gone, senior and superior relation, v. 8. (probably, he himself having taken it down, when he left the 1. His petition for peace was very affectionate. Let there place, lest it should be polluted by the idolatrous Canaanites,) be no strife, I pray thee. Abram here shows himself to be a yet he came to the place of the altar, either to revive the remem man, (1.) of a cool spirit, that had the command of his passion, brance of the sweet communion he had had with God in that and knew how to turn away wrath with a soft answer. Those place, or, perhaps, to pay tho vows he had there made to God that would keep the peace, must never render railing for railing. when he undertook his journey into Egypt. Long afterward, (2.) Of a condescending spirit; he was willing to beseech even God sent Jacob to this same place, on that errand, ch. 35, 1, bis inferior to be at peace, and made the first overture of reconGo up to Beth-el, where thou vowedst the vow. We have need ciliation. Conquerors reckon it their glory to give peace by to be reminded, and should take all occasions to remind our-power; and it is no less so to give peace by the meekness of selves, of our solemn rows; and perhaps the place where they wisdom. Note, The people of God should always approve were made, may help to bring them fresh to mind, and it may themselves a peaceable people ; whatever others are for, they therefore do us good to visit it,

must be for peace. IV. His devotion there. His altar was gone, so that he 2. His plea for peace was very cogent. (1.) "Let there be could not offer sacrifice ; but he called on the name of the Lord, no strife between me and thee. Let the Canaanites and Perizas he had done, ch. 12. 8. Note, 1. All God's people are zites contend about trifles; but let not me and thee fall out, who praying people. You may as soon find a man living without know better things, and look for a better country.". Note, Probreath, as a living Christian without prayer. 2. Those that fessors of religion should, of all others, be careful to avoid conwould approve themselves upright with their God, must be tention. Ye shall not be so, Luke 22. 26. We have no such constant and persevering in the services of religion. Abram custom, 1 Cor. 11. 16. "Let there be no strife between me and did not leave his religion behind him in Egypt, as many do in thee, who have lived together and loved one another so long." their travels. 3. When we cannot do what we would, we must Note, The remembrance of old friendships should quickly put make conscience of doing what we can, in the acts of devotion. an end to new quarrels which at any time happen. (2.) Let it When we want an altar, let us not be wanting in prayer, but, be remembered that we are brethren, Heb. We are men brethren; wherever we are, call on the name of the Lord.

a double argument. (1.) We are men; and, as men, we are V. 5-9. We have here an unhappy falling-out between mortal creatures, we may die to-morrow, and are concerned 10 Abram and Lot, who had hitherto been inseparable compa- be found in peace; we are rational creatures, and should be nions, (see v. 1, and ch. 12. 4;) but now parted.

ruled by reason. We are men, and not brutes, men, and not I. The occasion of their quarrel was their riches. We read, children; we are sociable creatures, let us be so to the utter7. 2, how rich Abram was; now here we are told, v. 5, that most. [2.) We are brethren. Men of the same nature, of the Loi which went with Abram, was rich 100; God blessed him same kindred and family, of the same religion; companions in with riches, because he went with Abram. Note, 1. It is good obedience, companjons in patience. Note, The consideration being in good company, and going with those with whom God of our relation to each other, as brethren, should always prevail is, Zech. 8. 23. 2. Those that are partners with God's people to moderate our passions, and either to prevent, or put an end in their obedience and sufferings, shall be sharers with them in to, our contentions. Brethren should love as brethren. their joys and comforts, Is. 66, 10. Now, they both being very 3. His proposal for peace was very fair. Many who profess rich, the land is not able to bear them thai they might dwell to be for peace, yet will do nothing towards it; but Abram hereby comfortably and peaceably together. So that their riches may approved himself a real friend to peace, that he proposed an unbe considered, (i.) As setting them at a distance one from exceptionable expedient for the preserving of it, v. 9, Is not the another; because the place was too strait for them, and they whole land hefore thee? As if he had said, “Why should wo hal met room for their stock, it was necessary that they should quarrel for room, while there is room enough for us both ?” live auder. Note, Every comfort in this world has its cross (1.) He concludes that they must part, and is very

desirous attending it. Business is a comfort : but it has this incon- that they should part friends. Separate thyself, I pray thee, venience in it, that it allows us not the society of those we lovc, from me. What could be expressed more atfectionately? He so often, nor so long, as we could wish. (2.) As setting them does not expel him, and force him away, but advises that he at variance one with another. Note, Riches are often an occa- should separate himself. Nor does he charge him to depart, sion of strife and contention among relations and neighbours. but humbly desires him to withdraw. Note, Those that have This is one of those foolish and

hurtful lusts, which they that will power to command, yet, sometimes, for love's sake, and peace' be rich, fall into, 1 Tim. 6. 9. Riches not only afford matter for sake, should rather beseech, as Paul Philemon, v. 8, 9. When contention, and are the things most commonly striven about, the great God condescends to beseech us, we may well afford but they also stir up a spirit of contention, by making people to beseech one another, to be reconciled, 2 Cor. 5. 20. (2.) He proud and covetous. Meum and tuum-Mine and Thine, are offers him a sufficient share of the land they were in. Though the great make-bates of the world. Poverty and travail, wants God had promised Abram to give this land to his seed, ch. 12. and wanderings, could not separate between Abram and Lot; 7, and it does not appear that ever any such promise was made but riches did it. Friends are soon lost; but God is a friend to Lot, which Abram might have insisted on, to the total exclu

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strife, 6 I pray thee, between me and thee, and be 13 But the men of Sodom were wicked and sin-
tween my herdmen and thy herdmen; for we be ners before the LORD exceedingly.

14 And the Lord said unto Abram, after that 9 Is not the whole land before ithee? Separate Lot was separated from him, Lift up now thine thyself, I pray thee, from me : if thou wilt take the eyes, and look from the place where thou art, northleit hand, then I will go to the right; or if thou de- ward, and southward, and eastward, and westpart to the right hand, then I will go to the lett. 1

ward : 10 And Lot lifted up his eyes, and beheld all the 15 For all the land which thou seest, to thee will plain of Jordan, that it was well watered every I give it, and rto thy seed for ever. where, before the Lord destroyed "Sodom and Go 16 And I will make thy seed as the dust of the morrah, even as the garden of the Lord, like the earth : so that if a man can number the dust of the land of Egypt, as thou comest unto Zoar.m earth, then shall thy seed also be numbered.

11 Then Lot chose him all the plain of Jordan; 17 Arise, walk through the land, in the length of and Lot journeyed east: and they separated "them- it, and in the breadth of it: for I will give it unto selves the one from the other.

thee. 12 Abram dwelled in the land of Canaan, and 18 Then Abram removed his tent, and came and Lot dwelled in the cities of the plain, and pitched dwelt in the plain of Mamre, which is in Hebron, his tent toward Sodom.

and built there an altar unto the Lord.

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& Phil. 2. 14. Heb. 12. 14. • men brethren. hc. 11. 27. ic. 20. 15. j 1 Pet. 3. 8-12. kc 19.25. 1 John 2. 15. 10. 2. 10. Is. 51. 3. Joel 2. 3.

in c. 14. 2. n Prov. 27.10.
I plains, & c. 35. 27.

o c. 18. 20. Ez. 16. 19. 2 Pet. 2. 7, 8. p c. 12. 7.

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sion of Lot; yet he allows him to come in partner with him, preachers, before he sends destroyers ; for he is not willing
and tenders an equal share to one that had not an equal right, that any should perish. (2.) As a great affliction to Lot, who
and will not make God's promise to patronize his quarrel, nor was not only grieved to see their wickedness, (2 Pet. 2. 7, 8,)
under the protection of that, put any hardship upon his kins- but was molested and persecuted by them, because he would
man. (3.) He gives him his choice, and offers to take up with not do as they did. Note, It has often been the vexatjous lot
his leavings; If thou wilt take the left hand, I will go to the right. of good men, to live among wicked neighbours, to sojourn in
There was all the reason in the world that Abram should choose Mesech, (Ps. 120. 5,) and it cannot but be the more grievous,
first ; yet he recedes from his right. Note, It is a noble con- if, as Lot here, they have brought it upon themselves by an
quest, to be willing to yield for peace' sake; it is the conquest unadvised choice.
of ourselves, and our own pride and passion, Matt. 5. 39, 40. V. 14–18. We have here an account of a gracious visit
It is not only the punctilios of honour, but even interest itself, which God made to Abram, to confirm the promise to him and
that, in many cases, must be sacrificed to peace.

his. Observe,
V. 10-13. We havo here the choice ihat Lot made when I. When it was that God renewed and ratified the promise ;
he parted from Abram ; upon this occasion, one would have after that Lot was separated from him, that is, 1. After the
expected, 1. That he should have expressed an unwillingness quarrel was over ; for those are best prepared for the visits of
to part from Abram, and that, at least, he should have done it divine grace, whose spirits are calm and sedate, and not ruffled
with reluctancy. 2. That he should have been so civil as to with any passion. 2. After Abram's humble self-denying con-
have remitted the choice back again to Abram. But we find descensions to Lot for the preserving of peace ; it was then
not any instance of deference or respect to his uncle, in the that God came to him with this token of his favour. Note,
whole management. Abram having offered him the choice, God will abundantly make up in spiritual peace, what we lose
without compliment he accepted it, and made his election for the preserving of neighbourly peace. When Abram had
Passion and selfishness make men rude. Now, in the choice willingly offered Lot one half of his right, God came, and con-
which Lot made, we may observe,

firmed the whole to him. 3. After he had lost the comfortable 1. How much he had an eye to the goodness of the land. He society of his kinsman, by whose departure his hands were beheld all the plain of Jordan, the fat country in which Sodom weakened, and his heari saddened; then God came to him with stood, that it was admirably well watered every where, (and per- these good words, and comfortable words. Note, Communion haps the strife had been about water, which made him particu- with God may, at any time, serve to make up the want of conlarly fond of that convenience,) and so Lot chose him all that versation with our friends ; when our relations are separated plain, v. 10, 11. That valley which was like the garden of from us, yet God is not. 4. After Lot had chosen that pleasant, Eden itself, now yielded him a most pleasant prospect; it was, fruitful vale, and was gone to take possession of it; lest Abram in his eye, beautiful for situation, the joy of the whole earth; should be tempted to envy him, and to repent that he had given and therefore he doubted not that it would yield him a com him the choice, God comes to him, and assures him that what fortable settlement, and that in such a fruitful soil he should he had should remain to him and his heirs for ever ; so that ceriainly thrive, and grow very rich ; and this was all he looked though Lot perhaps had the better land, yet Abram had the at. But what came of it? Why, the next news we hear of better tille ; Lot had the paradise, such as it was, but Abram him is, that he is in the briers among them, he and his carried had the promise; and the event soon made it appear that, howcaptive; while he lived among them, he vexed his righteous ever it seemed now, Abram had really the better part. See soul with their conversation, and never had a good day with Job 22. 20. God owned Abram after his strife with Lot, as the them, till, at last, God fired the town over his head, and forced churches did Paul after his strife with Barnabas, Acts 15. him to the mountain for safety, who chose the plain for wealth 39, 40. and pleasure. Note, Sensual choices are sinful choices, and II. The promises themselves which God now comforted and seldom speed well

. Those who in choosing relations, callings, enriched Abram with. Two things he assures him of ; a good dwellings, or settlements, are guided and governed by the lusts land, and a numerous issue to enjoy it. of the flesh, the lusts of the eye, or the pride of life, and con 1. Here is the grant of a good land, a land famous above all sult not tho interests of their souls and their religion, cannot lands, for it was to be the holy land, and Immanuel's land ; this expect God's presence with them, nor his blessing upon them, is the land here spoken of. (1.) God here shows Abram the but are commonly disappointed even in that which ihey prin- land, as he had promised, (ch. 12. 1,) and afterward he showed cipally aimed at, and miss of that which they promised them. it to Moses from the top of Pisgah. Lot had lifted up his eyes,

In all our choices, this principle should and beheld the plain of Jordan, (v. 10,) and he was gone to enjoy overrule us, That that is the best for us, which is best for our what he saw: " Come," says God to Abram," now lift thou up souls.

thine eyes, and look, and see thine own." Note, That which II. How little he considered the badness of the inhabitunts. God has to show us, is infinitely better and more desirable But the men of Sodom were wicked, v. 13. Note, 1. Though than any thing that the world has to offer to our view. The all are sinners, yet some are greater sinners than others; the prospects of an eye of faith are much more rich and beautiful men of Sodom wero sinners of the first magnitude, sinners be- ihan those of an eye of sense. Thoso for whom the heavenly fore the Lord, that is, impudent daring sinners ; they were so Canaan is designed in the other world, have sometimes, by to a proverb ; hence we read of those that declare their sin as faith, a comfortable prospect of it in their present state ; for Sodom, they hide il not, Is. 3. 9. 2. That some sinners are the we look at the things that are not seen, as real, though distant. worse for living in a good land. So the Sodomites were ; for (2.) He secures this land to him and his seed for ever ; (v. 15,) this was the iniquity of Sodom, pride, fulness of bread, and abun- To thee will I give it : and again, (v. 17,) I will give it unto thee; dance of idleness; and all these were supported by the great every repetition of the promise is a ratification of it. To thee plenty their country afforded, Ez. 16. 49. Thus the prosperity and thy seed, not to Lot and his seed; they were not to have of fools destroys them. 3. That God often gives great plenty their inheritance in this land, and therefore Providence so to great sinners. Filthy Sodomites dwell in a city, a fruitful ordered it, that he should be separated from Abram first, and plain, while faithful Abram and his pious family dwell in tents then the grant should be confirmed to him and his seer; thus upon the barren mountains. 4. When wickedness is come to God often brings good out of evil, and makes men's sins and the height, ruin is not far off. Abounding sins are sure pre- follies subservient to his own wise and holy counsels. To thee sages of approaching judgments. Now Lot's coming to dwell and thy sced ; to thee, to sojourn in as a stranger; to thy seed, to among the Sodomites may be considered, (1.) As a great mercy dwell and rule in as proprietors. To thee, that is, to thy seed. to them, and a likely means of bringing them to repentance; The granting it to him and his for ever, intimates that it was for now they had a prophet among them, and a preacher of typical of the heavenly Canaan, which is given to the spiritual righteousness ; if they had hearkened to him, they might have seed of Abram for ever, Heb. 11. 14. (3.) He gives him livery been reformed, and the ruin prevented. Note, God sends I and seisin of it, though it was a reversion, v. 17, “Arise, walk

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b Deut. 29. 23. Hos. 11. 8.


which is Kadesh, and smote all the country of the

Amalekites, and also the Amorites, that dwelt in We have four thing in the story of this chapter. 1. A war with the king of Sodom asal big ailies, .-11. 11. The captivity of Lot in that war, v. 12.

III. Hazezontamar. Abraza's rescue of Lot from that capuvily, with the victory he obtained over the

8 And there went out the king of Sodom, and Conquerors, v. 13-16. IV. Abram's return from that expeditun, (v. 17,) with cu ace sunt of what passed, 1. Between him and the king of Saleme avs-20: the king of Gomorrah, and the king of Admah, and prie to Abram, in part, fulfilled, that God would make his naine great. the king of Zebonim, and the king of Bela, (the

same is Zoar ;) and they joined battle with them in king sot Shinar, Arioch king of Ellasar, Che 9 With Chedorlaomer the king of Elam, and dorlaomer king of Elam, and Tidal king of nations; with Tidal king of nations, and Amraphel king of

2 That these made war with Bera king of Sodom, Shinar, and Arioch king of Ellasar; four kings and with Birsha king of Gomorrah, Shinab king of with five. Admah, and Shemeber king of Zeboiim, and the 10 And the vale of Siddim was full of slimeking of Bela, which is Zoar.

pits ; and the kings of Sodom and Gomorrah fed, 3 All these were joined together in the vale of

and fell there'; and they that remained fed to the Siddim, "which is the salt sea.

mountain. 4. Twelve years they served Chedorlaomer, and

11 And they took all the goods of Sodom and in the thirteenth year they rebelled.

Gomorrah, and all their victuals, and went their way. 5 And in the fourteenth year came Chedorlao 12 And they took Lot, Abram's brother's son, mer, and the kings that were with him, and smote (who dwelt kin Sodom,) and his goods, and de

the Rephaims ' in Ashteroth-karnaim, and the parted. Zuzims in Ham, and the Emims in *Shaveh-kiria 13 And there came one that had escaped, and thaim;

told Abram the Hebrew ; 'for he dwelt in the plain 6 And the Horites in their mount Seir, unto of Mamire the Amorite, brother of Eshcol, and *El-paran, “which is by the wilderness.

brother of Aner: and these were confederate with 7 And they returned, and came to Enmishpat, | Abram. e. 11. 2. Is. Il. 11. Zech. 5. 11.

ce. 19. 22.
the plain of Kiriathaim.

tor, plain of Paran. k c. 21. 21. Num. 12. 16. Deut. 3. 17. Josh. 3. 16. c. 15. 20. Josb. 12. 4. & Deut. 2, 10, 20. ur, i 2Chr. 20.2. j c. 19. 17, 30. kc. 13. 13. Num. 16. 25. I Tim. 6. 9. 16. 13. 18. through the land. Enter and take possessjon, survey the par which wars and fighting come. To those insatiable idols, the cels, and it will appear better than upon a distant prospect." blood of thousands has been sacrificed. Note, God is willing more abundantly to show to the heirs of III. The progress and success of the war. The four kings promise the immutability of his covenant, and the inestimable laid the neighbouring country waste, and enriched themselves worth of covenant-blessings. Go, walk about Zion, Ps. 48. 12. with the spoil of them, v. 5—7, upon the alarm of which, it had

2. Here is the promise of a numerous issue to replenish this been the wisdom of the king of Sodom to submit, and desire good land, so that it should never be lost for want of heirs, v. conditions of peace ; for how could he grapple with an enemy 16, I will make thy seed as the dust of the earth, that is, " 'They thus flushed with victory? But he would rather venture the shall increase incredibly, and, take ihem altogether, they shall utmost extremity than yield, and it sped accordingly ; Quos be such a great multitude as no man can number." They were Deus destruet, eos dementalThose whom God means to destroy, so in Solomon's time, ! Kings 4.20 : Judah and Israel were many he delivers up to infatuation. as the sand which is by the sea in multitude. This God here 1. The forces of the king of Sodom and his allies were routed; gives him the promise of. Note, 'The same God that provides and, it should seem, many of them perished in the slime-pits, the inheritance, provides the heirs. He that has prepared the who had escaped the sword, v. 10. In all places, we are surholy land, prepares the holy seed; he that gives glory, gives rounded with deaths of various kinds, especially in the field of grace to make meet for glory.

battle. Lastly, We are told what Abram did, when God had thus 2. The cities were plundered, v. 11. All the goods of Sodom, confirmed the promise to him, v. 12. 1. He removed his tent. and particularly their stores and provisions of victuals, were God bid him walk through the land, that is, “ Do not think of carried off by the conquerors. Note, When men abuse the fuxing in it, but expect to be always unsettled, and walking gifts of a bountiful providence to gluttony and excess, it is just through it to a better Canaan;" in compliance with God's will with God, and his usual way, by some judgment or other, to herein, he removes his tent, conformning himself to the condition strip them of that which they have so abused, Hos. 2. 8, 9. of a pilgrim. 2. He builded there an allar, in token of his 3. Lot was carried captive, v. 12. They took Lot arnong thankfulness to God for the kind visit he had made him. Note, the rest, and his goods. "Now Lot may here be considered, When God meets us with gracious promises, he expects that (1.) As sharing with his neighbours in this common calamity. we should attend himn with our humble praises.

Though he was himself a righteous man, and (which here is NOTES TO CHAPTER XIV.

expressly noticed) Abram's brother's son, yet he was involved

with the rest in this trouble. Note, (1.) All things come alike V, 1-12. We have here an account of the first war that ever to all, Ec. 9. 2. The best of men cannot promise themselves we read of in scripture, which (though the wars of the nations to be exempted from the greatest troubles in this life ; neither make the greatest figure in history) we had not had the record our own piety, nor our relation to those who are the favourites of, if Abram and Loi had not been concerned in it. Now con- of heaven, will be our security, when God's judgments are cerning this war, we may observe,

abroad. (2.) Many, an honest man fares the worse for his 1. The parties engaged in it. The invaders were four kings; wicked neighbours ; it is therefore our wisdom to separate ourIwo of them no less than kings of Shinar and Elam, that is, selves, or, at least, to distinguish ourselves from them, 2 Cor. Chaldea and Persia ; yet, probably, not the sovereign princes 6. 17, and so deliver ourselves, Rev. 18. 4. (2.) As smarting of those great kingdoms in their own persons, but either officers for the foolis choice he made of a settlement here : this is under them, or rather the heads and leaders of some colonies plainly intimated here, when it is said, They took Abram's which came out of those great nations, and settled themselves brother's son, who dwelt in Sodom. So near a relation of Abram near Solom, but retained the names of the countries from should have been a companion and disciple of Abram, and which they had their original. The invaded were the kings of should have abode by his tents ; but if he choose to dwell in five cities that lay near together in the plain of Jordan; Sodom, Sodom, he must thank himself, if he share in Sodom's calamiGonorrah, Admah, Zebonim, and Zoar. Four of them are ties. Note, When we go out of the way of our duty, we put named, but not the fifth, the king of Bela ; either because he ourselves from under God's protection, and cannot expect that was much more mean and inconsiderable, or because he was the choices which are made by our lusts, should issue to our much more wicked and inglorious, than the rest, and worthy to comfort. Particular mention is made of their taking Lot's be forgotten.

goods, those goods which had occasioned his contest with II. The occasion of this war was, the revolt of the five kings Abram, and his separation from him. Note, It is just with froen ender the government of Chedorlaomer. Twelve years God to deprive us of those enjoyments by which we have sufthey served him. Small joy had they of their fruitful land, fered ourselves to be deprived of our enjoyment of him. while there they were tributaries to a foreign power, and could V. 13-16. We have here an account of the only military not call wiat they had their own. Rich countries are a de- action we ever find Abram engaged in; and this he was promptsirable prey, and idle luxurious countries are an easy prey, to ed to not by his avarice or ambition, but purely by a principle growing greatness. The Sodomites were the posterity of of charity ; it was not to enrich himself, but to help his friend. Canaan whom Noah had pronounced a servant to Shem, from Never was any military expedition undertaken, prosecuted, whon Elam descended; thus soon did that prophecy begin to and finished, more honourably than this of Abram's. be fulfilled. In the 13th year, beginning to be weary of their Here is, subjection, they rebelled, denied their tribute, and attempted to 1. The tidings brought him of his kinsman's distress. Proshake off the yoke, and retrieve their ancient liberties. In the vidence so ordered it, that he now sojourned not far off, that he 14th year, after some pause and preparation, Chedorlavier, in might be a very present help. 1. He is here called Abram the conjunction with his allies, set himself to chastise the rebels, to Hebrew, that is, the son and follower of Heber, in whose family reduce the revolters; and, since he could not have it otherwise, the profession of the true religion was kept up in that degeneta feich his tribute from them upon the point of his sword, rate age. Abram herein acted like a Hebrew-in a manner Note, Pride, covetousness, and ambition, are the lusts from not unworthy the name and character of a religious professor.

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