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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

e c. 30. 1. 1s. 56. 5. Acts 7. 5. f Prov. 29. 21. gc. 17. 16. h Deut. 1. 10. these things. 1. After that famous act of generous charity which Abram had done, in rescuing his friends and neighbours out of distress, and that, not for price nor reward; after that, God made him this gracious visit. Note, Those that show favour to men, shall find favour with God. 2. After that victory which he had obtained over four kings: lest Abram should be too much elevated and pleased with that, God comes to him, to tell him he had better things in store for him. Note, A believing converse with spiritual blessings is an excellent means to keep us from being too much taken up with temporal enjoyments. The gifts of common providence are not comparable to those of covenant-love.

II. The manner in which God conversed with Abram; The word of the Lord came unto Abram, that is, God manifested himself and his will to Abram in a vision; which supposes Abram awake, and some visible appearance of the Shechinah, or some sensible token of the presence of the divine glory. Note, The methods of divine revelation are adapted to our state in a world of sense.

III. The gracious assurance God gave him of his favour to him. 1. He called him by name, Abram, which was a great honour to him, and made his name great, and was also a great encouragement and assistance to his faith. Note, God's good word then does us good, when it is spoken by his Spirit to us in particular, and brought to our hearts. The word says, Ho, every one, Is. 55. 1; the Spirit says, Ho, such a one. 2. He cautioned him against being disquieted and confounded; Fear not, Abram. Abram might fear lest the four kings he had routed, should rally again, and fall upon him to his ruin; "No," says God," Fear not. Fear not their revenges, nor thy neighbour's envy; I will take care of thee.' Note, (1.) Where there is great faith, yet there may be many fears, 2 Cor. 7. 5. (2.) God takes cognizance of his people's fears though ever so secret, and knows their souls, Ps. 31. 7. (3.) It is the will of God that his people should not give way to prevailing fears, whatever happens. Let the sinners in Zion be afraid, but fear not, Abram. 3. He assured him of safety and happiness; that he should for ever be, (1.) As safe as God himself could keep him; I am thy Shield, or, somewhat more emphatically, I am a Shield to thee, present with thee, actually caring for thee. See 1 Chr. 17. 24. Not only the God of Israel, but a God to Israel. Note, The consideration of this, that God himself is, and will be, a Shield to his people to secure them from all destructive evils, and a Shield ready to them, and a Shield round about them, should be sufficient to silence all their perplexing tormenting fears. (2.) As happy as God himself could make him; I will be thy exceeding great Reward; not only thy Rewarder, but thy Reward. Abram had generously refused the rewards which the king of Sodom offered him, and here God comes, and tells him he shall be no loser by it. Note, [1.] The rewards of believing obedience and self-denial, are exceeding great, I Cor. 2. 9. [2.] God himself is the chosen and promised felicity of holy souls; chosen in this world, promised in a better. He is the portion of their inheritance, and their cup. V. 2-6. We have here the assurance given to Abram of a numerous offspring which should descend from him. In which, observe,

that shall come forth out of thine own bowels shal! 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.

6 And he believed in the LORD; and he counted it to him for righteousness.

Heb. 11. 12. i Rom. 4. 18. j Rom. 4. 3, 6, &c. Gal. 3. 6. Jam. 2. 23. his house was Eliezer of Damascus; to him he committed the care of his family and estate, who might be faithful, but only as a servant, not as a son. When he died, one born in his house would be his heir, and would bear rule over all that for which he had laboured, Ec. 2. 18, 19, 21. God had already told him that he would make of him a great nation, ch. 12. 2, and his seed as the dust of the earth, ch. 13. 16, but he had left him in doubt whether it should be his seed begotten, or his seed adopted, by a son of his loins, or only a son of his house. "Now, Lord," says Abram, "if it be only an adopted son, it must be one of my servants, which will reflect disgrace upon the promised Seed, that is to descend from him. " Note, While promised mercies are delayed, our unbelief and impatience are apt to conclude them denied.

4. That the want of a son was so great a trouble to him, that it took away the comfort of all his enjoyments. "Lord what wilt thou give me? All is nothing to me, if I have not a son." Now (1.) If we suppose that Abram looked no further than a temporal comfort, his complaint was culpable. God had, by his providence, given him some good things, and more by his promise; and yet Abram makes no account of them, because he has not a son. It did very ill become the father of the faithful to say, What wilt thou give me, seeing I go childless! immediately after God had said, I am thy shield, and thy exceeding great reward. Note, Those do not rightly value the advantages of their covenant-relation to God, and interest in him, who do not think it sufficient to balance the want of any creature-comfort whatever. But, (2.) If we suppose that Abram, herein, had an eye to the Promised Seed, the importunity of his desire was very commendable; all was nothing to him if he had not the earnest of that great blessing, and an assurance of his relation to the Messiah, which God had already encouraged him to maintain the expectation. He has wealth, and victory, and honour; but, while he is kept in the dark about the main matter, it is all nothing to him. Note, Till we have some comfortable evidence of our interest in Christ and the new covenant, we should not rest satisfied with any thing else. "This, and the other, I have; but what will this avail me, if I go Christless ?" Yet thus far the complaint was culpable, that there was some diffidence of the promise at the bottom of it, and a weariness of waiting God's time. Note, True believers sometimes find it hard to reconcile God's promises and his providences, when they seem to disagree.

II. God's gracious answer to this complaint. To the first part of the complaint, (v. 2,) God gave no immediate answer, because there was something of fretfulness in it; but when he renewed his address somewhat more calmly, (v. 3,) God answered him graciously. Note, If we continue instant in prayer, and yet pray with a humble submission to the divine will, we shall not seek in vain. 1. God gave him an express promise of a son, v. 4. This that is born in thy house shall not be thine heir, as thou fearest, but one that shall come forth out of thine own bowels shall be thine heir. Note. (1.) God makes heirs; he says, "This shall not, and this shall" whatever men devise and design in settling their estates, God's counsel shall stand. (2.) God is often better to us than our own fears, and gives the mercy we had long despaired of. 2. To affect him the mere I. Abram's repeated complaint, v. 2, 3. This was that which with surprise, he took him out, and showed him the stars, (this gave occasion to this promise. The great affliction that sat vision being early in the morning before day,) and then tells heavy upon Abram, was the want of a child; and the com- him, So shall thy seed be, v. 5. (1.) So numerous; the stars plaint of this he here pours out before the Lord, and shows be- seem innumerable to a common eye: Abram feared he should fore him his trouble, Ps. 142. 2. Note, Though we must never have no child at all, but God tells him that the descendants from complain of God, yet we have leave to complain to him, and to his loins should be so many as not to be numbered. (2.) So be large and particular in the statement of our grievances; and illustrious, resembling the stars in splendour: for to them perit is some ease to a burdened spirit, to open its case to a faith-tained the glory, Rom. 9. 4. Abram's seed, according to his ful and compassionate friend; such a friend God is, whose ear flesh, were like the dust of the earth, (ch. 13. 16,) but his spiis always open. Now his complaint is fourfold. ritual seed are like the stars of heaven, not only numerous, but glorious, and very precious.

ter.

1. That he had no child, v. 3, Behold, to me thou hast given no seed; not only no son, but no seed; if he had had a daughter, from her the promised Messiah might have come, who was to be the seed of the woman; but he had neither son nor daughHe seems to lay an emphasis on that, to me. His neighbours were full of children, his servants had children born in his house; "But to me," he complains, "thou hast given none" and yet God had told him he should be a favourite above all. Note, (I.) Those that are written childless, must see God writing them so. (2.) God often withholds those temporal comforts from his own children, which he gives plentifully to others that are strangers to him.

2. That he was never likely to have any; intimated in that, I go, or, "I am going, childless, going into years, going down the hill apace; nay, I am going out of the world, going the way of all the earth. I die childless." So the LXX. "I leave the world, and leave no child behind me."

3. That his servants were, for the present, and were likely to be to him, instead of sons. While he lived, the steward of

III. Abram's firm belief of the promise God now made him, and God's favourable acceptance of his faith, v. 6. 1. He be lieved in the Lord, that is, he believed the truth of that promise which God had now made him, resting upon the irresistible power, and the inviolable faithfulness, of him that made it; Hath he spoken, and shall he not make it good? Note, Those who would have the comfort of the promises, must mix faith with the promises. See how the apostle magnifies the faith of Abram, and makes it a standing example, Rom. 4. 19-21, He was not weak in faith; he staggered not at the promise; he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us! Some think that his believing in the Lord respected, not only the Lord promising, but the Lord promised, the Lord Jesus, the Mediator of the new covenant. He believed in him, that is, received and embraced the divine revelation concerning him, and rejoiced to see his day, though at so great a distance, John 8. 56. 2. God counted it to him for righteousness; that is, upon the score of this he was accepted

7 And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

8 And he said, Lord 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 turtle-dove, and a young pigeon.

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

&c. 12.1. Judg. 6. 17. 2 Kings 20. 8. Luke 1. 18. m Jer. 34. 18, 19. n Lev. 1.

of God, and, as the rest of the patriarchs, by faith he obtained the witness that he was righteous, Heb. 11. 4. This is urged in the New Testament, to prove that we are justified by faith without the works of the law, (Rom. 4. 3. Gal. 3. 6;) for Abram was so justified, while he was yet uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by his faith, much less can we, that are so poor in them. This faith, which was imputed to Abram for righteousness, had lately struggled with unbelief, (v. 2,) and, coming off a conqueror, it was thus crowned, thus honoured. Note, A fiducial, practical acceptance of, and dependence upon, God's promise of grace and glory, in and through Christ, is that, which according to the tenor of the new covenant, gives us a right to all the blessings contained in that promise. All believers are justified as Abram was, and it was his faith that was counted to him for righteousness.

V. 7-11. We have here the assurance given to Abram, of the land of Canaan for an inheritance.

I. God declares his purpose concerning it, v. 7. Observe here, Abram made no complaint in this matter, as he had done for the want of a child. Note, Those that are sure of an interest in the Promised Seed, will see no reason to doubt of a title to the promised land. If Christ is our's, heaven is our's. Observe, again, When he believed the former promise, (v. 6,) then God explained and ratified this to him. Note, To him that has (improves what he has) more shall be given. Three things God here reminds Abram of for his encouragement concerning the promise of this good land.

11 And when the fowls came down upon the carcasses, Abram drove them away.

12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.

13 And he said unto Abram, Know of a surety that thy sced shall be a stranger in a land that is not their's, and shall serve them; and they shall afflict Pthem four hundred years:

14 And also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance.

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17. o c. 2. 21. 1 Sam. 26, 12. Job 4. 13. p Ex. 12. 40. ? Ex. 6. 6. r Ex. 12. 36. 40. 2 Kings 20. 8-10. Is. 7. 11, 12. 2. For the ratifying of the promise to his posterity, that they also might be brought to believe it. Note, Those that are satisfied themselves, should desire that others also might be satisfied of the truth of God's promises. John sent his disciples to Christ, not so much for his own satisfaction as for their's, Matt. 11. 2, 3. Canaan was a type of heaven. Note, It is a very desirable thing to know that we shall inherit the heavenly Canaan, that is, to be confirmed in our belief of the truth of that happiness, and to have the evidences of our title to it more and more cleared up to us. III. God directs Abram to make preparations for a sacrifice, intending by that to give him a sign, and Abram makes ration accordingly, v. 9-11, Take me an heifer, &c. Perhaps Abram expected some extraordinary sign from heaven; but God gives him a sign upon a sacrifice. Note, Those that would receive the assurances of God's favour, and would have their faith confirmed, must attend instituted ordinances, and expect to meet with God in them. Observe, 1. God appointed that each of the beasts used for this service should be three years old, because then they were at their full growth and strength. God must be served with the best we have, for he is the best. 2. We do not read that God gave Abram particular directions how to manage these beasts and fowls, knowing that he was so well versed in the law and custom of sacrifices, that he needed not any particular directions; or, perhaps, instructions were given him, which he carefully observed, though they are not recorded: at least, it was intimated to him, that they must be prepared for the solemnity of ratifying a covenant; and he well knew the manner of preparing them. 3. Abram took as God appointed him, though as yet he knew not how these things should become a sign to him. This was not the first instance of Abram's implicit obedience. He divided the beasts in the midst, according to the ceremony used in conthe calf in twain and passed between the parts. 4. Abram having prepared according to God's appointment, now set himself to wait for the sign God might give him by these, like the prophet upon his watchtower, Hab. 2. 1. While God's appearing to own his sacrifice was deferred, Abram continued waiting, and his expectations were raised by those delays; when the fowls came down upon the carcasses to prey upon them, as common and neglected things, Abram drove them away, (v. 11,) believing that the vision would, at the end, speak, and not lie. Note, A very watchful eye must be kept upon our spiritual sacrifices, that nothing be suffered to prey upon them, and render them unfit for God's acceptance. When vain thoughts, like these fowls, come down upon our sacrifices, we must drive them away, and not suffer them to lodge within us, but attend on God without distraction.

1. What God is in himself: I am the Lord Jehovah; and therefore, (1.) "I may give it thee, for I am sovereign Lord of all, and have a right to dispose of the whole earth." (2.) "I can give it thee, whatever opposition may be made, though by the sons of Anak." God never promises more than he is able to perform, as men often do. (3.) "I will make good my pro-firming covenants, (Jer. 34. 18, 19,) where it is said, They cut mise to thee;" Jehovah is not a man that he should lie.

mercy;

2. What he had done for Abram: he had brought him out of Ur of the Chaldees, out of the fire of the Chaldees, so some, that is, (1.) From their idolatries; for the Chaldeans worshipped the fire: or, (2.) From their persecutions. The Jewish writers have a tradition that Abram was cast into a fiery furnace for refusing to worship idols, and was miraculously delivered. It is rather a place of that name. Thence God brought him by an effectual call; brought him with a gracious violence; snatched him as a brand out of the burning. This was, [1.] A special "I brought thee, and left others, thousands, to perish there" God called him alone, Is. 51. 2. [2.] A spiritual mercy; a mercy to his soul, a deliverance from sin, and its fatal consequences. If God save our souls, we shall want nothing that is good for us. [3.] A fresh mercy; lately bestowed, and therefore should the mercy be affecting; as that in the preface to the commandments, I am the Lord that brought thee out of Egypt lately. [4.] A foundation mercy; the beginning of mercy, peculiar mercy to Abram, and therefore a pledge of further mercy, Is. 66. 9. Observe how God speaks of it as that which be gloried in, I am the Lord that brought thee out. He glories in it as an act both of power and grace; compare Is. 29. 22, where he glories in it, long afterward: Thus saith the Lord who redeemed Abram, redeemed him from sin.

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3. What he intended to do yet further for him; "I brought thee hither, on purpose to give thee this land to inherit it, not only to possess it, but to possess it as an inheritance, which is the sweetest and surest title." Note, (1.) The providence of God has secret but gracious designs in all its various dispensations toward good people; we cannot conceive the projects of providence, till the event shows them in all their mercy and glory. (2.) The great thing God designs in all his dealings with his people, is, to bring them safe to heaven. They are chosen to salvation, (2 Thes. 2. 13,) called to the kingdom, (1 Thes. 2. 12,) begotten to the inheritance, (1 Pet. 1. 3, 4,) and by all made meet for it, Col. 1. 12, 13. 2 Cor. 4. 17. II. Abram desires a sign, v. 8, Whereby shall I know that I shall inherit it? This did not proceed from distrust of God's power, or promise, as that of Zacharias; but he desired this, 1. For the strengthening and confirming of his own faith; he believed, (v. 6,) but here he prays, Lord, help me against my unbelief. Now he believed, but he desired a sign to be treasured up against an hour of temptation, not knowing how his faith might, by some event or other, be shocked and tried. Note, We all need, and should desire, helps from heaven for the confirming of our faith, and should improve sacraments, which are instituted signs for that purpose.

V. 12-16. We have here a full and particular discovery made to Abram of God's purposes concerning his seed. Observe,

I. The time when God came to him with this discovery; when the sun was going down, or declining, about the time of the evening oblation, 1 Kings 18. 36. Dan. 9. 21. Early in the morning, before day, while the stars were yet to be seen, God had given him orders concerning the sacrifices, (v. 5,) and we may suppose it was, at least his morning's work to prepare them and set them in order; when he had done this, he abode by them, praying and waiting till towards evening. Note, God often keeps his people long in expectation of the comforts he designs them, for the confirmation of their faith but though the answers of prayer, and the performance of promises, come slowly, yet they come surely; at evening time it shall be light.

II. The preparatives for this discovery; 1. A deep sleep fell upon Abram, not a common sleep through weariness or carelessness, but a divine ecstasy, like that which the Lord God caused to fall upon Adam, (ch. 2. 21,) that being hereby wholly taken off from the view of things sensible, he might be wholly

taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely, and like itself. 2. With this sleep, a horror of great darkness fell upon him; a sudden change! But just before, we had him solacing himself in the comforts of God's covenant, and in communion with him and here a horror of great darkness falls upon him. Note, The children of light do not always walk in the light, but sometimes clouds and darkness are round about them. This great darkness, which brought horror with it, was designed, (1.) To strike an awe upon the spirit of Abram, and to possess him See Judg. 6, 36-with a holy reverence, that the familiarity which God was

GENESIS.

15 And thou shalt go to thy fathers in peace;
thou shalt be buried in a good old age.
16 But in the fourth generation they shall come
hither again; for the iniquity of the Amorites is not
yet 'full.

c. 25.8. Job 5. 26. t Matt. 23. 32. 1 Thes. 2. 16.

pleased to admit him to, might not breed contempt. Note, Holy fear prepares the soul for holy joy; the spirit of bondage makes way for the spirit of adoption. God wounds first, and then heals; humbles first, and then lifts up, Is. 6. 5, 6. (2.) To be a specimen of the methods of God's dealings with his seed; they must first be in the horror and darkness of Egyptian slavery, and then enter with joy into the good land; and therefore he must have the foretaste of their sufferings, before he had the foresight of their happiness. (3.) To be an indication of the nature of that covenant of peculiarity which God was now about to make with Abram. The Old Testament dispensation, which was founded on that covenant, was a dispensation, [1.] Of darkness and obscurity, 2 Cor. 3. 13. [2.] Of dread and horror, Heb. 12. 18, &c.

III. The prediction itself; several things are here foretold. 1. The suffering state of Abram's seed for a long time, v. 13. Let not Abram flatter himself with the hopes of nothing but honour and prosperity in his family; no, he must know of a surety, that which he was loath to believe, that the promised seed should be a persecuted seed. Note, (1.) God sends the worst first; we must first suffer and then reign. (2.) He lets us know the worst before it comes, that when it comes, it may not be a surprise to us, John 16. 4. Now we have here, [1.] The particulars of their sufferings. First, They shall be strangers; so they were, first in Canaan, Ps. 105. 12, and afterward in Egypt: before they were lords of their own land, they were strangers in a strange land. The inconveniences of an unsettled state, make a happy settlement the more welcome. Thus the heirs of heaven are, first, strangers on earth, a land that is not their's. Secondly, They shall be servants; so they were to the Egyptians, Ex. 1. 13. See how that which was the doom of the Canaanites, ch. 9. 25, proves the distress of Abram's seed; they are made to serve, but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing; and the upright shall have dominion in the morning, Ps. 49. 14. Thirdly, They shall be sufferers. Those whom they serve, shall afflict them; see Ex. 1. 11. Note, Those that are blessed and beloved of God, are often sorely afflicted by wicked men; and God foresees it, and takes cognizance of it. [2.] The continuance of their sufferings; four hundred years. This persecution began with mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, who was born after the spirit, ch. 21. 9. Gal. 4. 29. It continued in loathing; for it was an abomination to the Egyptians to eat bread with the Hebrews, ch. 43. 32, and it came, at last, to murder, the basest of murders, that of their new-born children; so that more or less, it continued 400 years, though in extremity not so many. This was a long time, but a limited time.

2. The judgment of the enemies of Abram's seed, v. 14, That nation whom they shall serve, even the Egyptians, will I judge. This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. Note, (1.) Though God may suffer persecutors and oppressors to trample upon his people a great while, yet he will certainly reckon with them at fast; for his day is coming, Ps. 37. 12, 13. (2.) The punishment of persecutors is the judging of them; it is a righteous thing with God, and a particular act of justice, to recompense tribulations to those that trouble his people. The judging of the church's enemies is God's work. I will judge: God can do it, for he is the Lord; he will do it, for he is his people's God, and he has said, Vengeance is mine, I will repay. To him therefore we must leave it, to be done in his way and time.

3. The deliverance of Abram's seed out of Egypt; that great event is here foretold, Afterward, shall they come out with great substance. It is here promised, (1.) That they shall be enlarged; afterward, they shall come out, that is, either, after they have been afflicted 400 years, when the days of their servitude are fulfilled, then they may expect deliverance; or, after the Egyptians are judged and plagued. Note, The destruction of oppressors is the redemption of the oppressed; they will not let God's people go, till they are forced to it. (2.) That they should be enriched; they shall come out with great substance, this was fulfilled, Ex. 12. 35, 36. God took care they should have, not only a good land to go to, but a good stock to bring with them.

4. Their happy settlement in Canaan, v. 16. They shall not only come out of Egypt, but they shall come hither again, hither to the land of Canaan, wherein thou now art. The discontinuance of their possession shall be no defeasance of their right; we must not reckon those comforts lost for ever, that are intermitted for a time. The reason why they must not have the land of promise in possession till the fourth generation, is, because the iniquity of the Amorites was not yet full. Israel cannot be possessed of Canaan, till the Amorites be dispossessed; and they are not yet ripe for ruin. The righteous God has determined that they shall not be cut off, till they have persisted in sin so long, and arrived at such a pitch of wickedness, that there may appear some equitable proportion between their sin and their ruin; and therefore till it come to that, the ( 76 )

God's Covenant with Abram.

[graphic]

17 And it came to pass, that, when the sun went and a burning lamp that passed between those down, and it was dark, behold, a smoking furnace, pieces.

18 In that same day the LORD made a covenant

seed of Abram must be kept out of possession. Note, (1.) The measure of sin fills gradually: those that continue impenitent in wicked ways, are treasuring up unto themselves wrath. (2.) Some people's measure of sin fills slowly. The Sodomites, who were sinners before the Lord exceedingly, soon filled their measure; so did the Jews, who were in profession near to God; but the iniquity of the Amorites was long in the filling up. (3.) That this is the reason of the prosperity of wicked people; the measure of their sins is not yet full. The wicked live, become old, and are mighty in power, while God is laying up their iniquity for their children, Job 21. 7, 19. See Matt. 23. 32. Deut. 32. 34.

5. Abram's peaceful quiet death and burial, before these
things should come to pass, v. 15. As he should not live to
die as he lived, a stranger in it; so, to balance that, he should
see that good land in the possession of his family; but must
not live to see the troubles that should come upon his seed,
much less to share in them. This is promised to Josiah, 2
Kings 22. 20. Note, Good men are sometimes greatly favoured
by being taken away from the evil to come, Is. 57. 1. Let this
satisfy Abram, that, for his part, (1.) He shall go to his fathers
in peace. Note, [1.] Even the friends and favourites of Hea-
ven are not exempt from the stroke of death; Are we greater
than our father Abram which is dead? John 8. 53. [2.] Good
men die willingly; they are not fetched, they are not forced, but
they go; their soul is not required, as his, Luke 12. 20, but
cheerfully resigned; they would not live always. [3.] At
death we go to our fathers, to all our fathers that are gone be-
fore us to the state of the dead, Job 21. 32, 33, to our godly
fathers that are gone before us to the state of the blessed, Heb.
12. 23. The former thought helps to take off the terror of
death, the latter puts comfort into it. [4.] Whenever a godly
peace, Ps. 37. 37. Outward peace, to the last, is promised to
Abram; peace and truth in his days, whatever should come
man dies, he dies in peace. If the way be piety, the end is
after, 2 Kings 20, 19. Peace with God, and everlasting peace,
are sure to all the seed. (2.) He shall be buried in a good old
age. Perhaps mention is made of his burial here, where the
land of Canaan is promised him, because a burying place was
the first possession he had in it. He shall not only die in peace,
but die in honour, die, and be buried decently; not only die in
peace, but die in season, Job 5. 25, 26. Note, [1.] Old age is a
blessing; it is promised in the fifth commandment; it is pleas-
ing to nature; and a great opportunity of usefulness; [2.] Es-
pecially if it be a good old age: their's may be called a good
old age, First, That are old and healthful, not loaded with such
distempers as make them weary of life; Secondly, That are
found in the way of righteousness, Prov. 16. 31, old and useful,
old and exemplary for godliness; their's is indeed a good old age.
old and holy, old disciples, Acts 21. 16, whose hoary head is
V. 17-21. Here is,

sired, was given at length, when the sun was gone down, so
that it was dark; for that was a dark dispensation.
I. The covenant ratified, v. 17; the sign which Abram de-

Egypt; they were there in the iron furnace, Deut. 4. 20, the
furnace of affliction, Is. 48. 10, labouring in the very fire. They
1. The smoking furnace signified the affliction of his seed in
were there in the smoke, their eyes darkened, that they could
not see to the end of their troubles, and they at a loss to con-
ceive what God would do with them; clouds and darkness were
round about them.

the smoking furnace. (1.) Light denotes deliverance out of 2. The burning lamp denotes comfort in this affliction; and the furnace; their salvation was as a lamp that burneth, Is. 62. 1. this God showed Abram, at the same time that he showed him When God came down to deliver them, he appeared in a bush that burned, and was not consumed, Ex. 3. 2. (2.) The lamp denotes direction in the smoke; God's word was their lamp; this word to Abram was so, it was a light shining in a dark place; perhaps this burning lamp prefigured the pillar of cloud and fire, which led them out of Egypt, in which God was. (3.) The burning lamp denotes the destruction of their enemies who kept them so long in the furnace: see Zech. 12. 6. The same cloud that enlightened the Israelites, troubled and burned the Egyptians.

ing of the covenant God now made with him, that he might have strong consolation, being fully persuaded that what God 3. The passing of these between the pieces, was the confirmpromised, he would certainly perform. It is probable that this furnace and lamp, which passed between the pieces, burned and consumed them, and so completed the sacrifice, and testified God's acceptance of it, as of Gideon's, Judg. 6. 21, Manoah's, Judg. 13. 19, 20, and Solomon's, 2 Chr. 7. 1. So it intimates, (1.) That God's covenants with man are made by sacrifice, Ps. 50. 5; by Christ, the great Sacrifice: no agreement without atonement. (2.) God's acceptance of our spiritual sacrifices, is a token for good, and an earnest of further favours: see Judg. 13. 23. And by this we may know that he accepts our sacrifices, if he kindle in our souls a holy fire of pious and devout affections in them.

Abram's wife, bare him no children:

with Abram, saying, Unto thy seed have I given NOW Sarala dan handmaid, an Egyptian whose this land, from the river of Egypt unto the great river, the river Euphrates:

19 The Kenites, and the Kenizzites, and the Kadmonites,

20 And the Hittites, and the Perizzites, and the Rephaims,

21 And the Amorites, and the Canaanites, and the Gergashites, and the Jebusites.

CHAPTER XVI.

name was Hagar.

2 And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may *obtain children by her. And Abram hearkened to the voice of Sarai.

3 And Sarai, Abram's wife, took Hagar her maid, the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her

Hagar is the person mostly concerned in the story of this chapter, an obscure Egyp-husband Abram to be his wife.
tian woman, whose name and story we had never heard of, if Providence had not
brought her into the family of Abram. Probably, she was one of those maid-
servants, which the king of Egypt, among other gifts, bestowed upon Abram, ch.
12. 16. Concerning her, we have four things in this chapter; I. Her marriage to
Abram ber master, v. 1-3. II. Her misbehaviour toward Sarai, her mistress,
v. 4, 6. III. Her discourse with an angel that met her in her flight, v. 7-14.
IV. Her delivery of a son, v. 15, 16,

a c. 21.9. Gal. 4. 24. c c. 20. 18. d c. 30. 3, 9.

II. The covenant repealed and explained, v. 18, In that same day, that day never to be forgotten, the Lord made a covenant with Abram, that is, gave a promise to Abram, saying, Unto thy seed have I given this land. Here is, 1. A rehearsal of the grant: he had said before, To thy seed will I give this land, ch. 12. 7.-13. 15. But here he says, I have given it; that is, (1.) I have given the promise of it, the charter is sealed and delivered, and cannot be disannulled. Note, God's promises are God's gifts, and are so to be accounted of. (2.) The possession is as sure, in due time, as if it were now actually delivered to them: what God has promised, is as sure as if it were already done; hence it is said, He that believes hath everlasting life, John 3. 36, for he shall as surely go to heaven as if he were there already. 2. A recital of the particulars granted, such as is usual in the grants of land. He specifics the boundaries of the land intended hereby to be granted, v. 18. And then, for the greater certainty, as is usual in such cases, he mentions in whose tenure and occupation these lands now were. Then several nations or tribes are here spoken of, v. 19-21, that must be cast out, to make room for the seed of Abram. They were not possessed of all these countries, when God brought them into Canaan. The bounds are fixed much narrower, Num. 34. 2, 3, &c. But, (1.) In David's time and Solomon's, their jurisdiction extended to the utmost of these limits, 2 Chr. 9. 26. (2.) It was their own fault that they were not sooner and longer in possession of all these territories. They forfeited their right by their sins, and by their own sloth and cowardice kept themselves out of possession. 3. The land granted, is here described in its utmost extent, because it was to be a type of the heavenly inheritance, where there is room enough: in our Father's house are many mansions. The present occupants are named, because their number and strength, and long prescription, should be no hinderance to the accomplishment of this promise in its season, and to magnify God's love to Abram and his seed, in giving to that one nation the possession of many nations: so precious were they in his sight, and so honourable, Is. 43. 4.

NOTES TO CHAPTER XVI.

V. 1-3. We have here the marriage of Abram to Hagar, who was his secondary wife; herein, though some excuse may be made for him, he cannot be justified; for from the beginning it was not so; and when it was so, it seems to have proceeded from an irregular desire to build up their families for the speedier peopling of the world and the church: it must not be so now. Christ has reduced this matter to the first institution, and makes the marriage union to be between one man and one woman only. Now,

I. The maker of this match (would one think it?) was Sarai herself: she said to Abram, I pray thee go in unto my maid, v. 2. Note, 1. It is the policy of Satan to tempt us by our nearest and dearest relations, or those friends that we have an opinion of and an affection for. The temptation is most dangerous, when it is sent by a hand that is least expected: it is our wisdom therefore to consider, not so much who speaks, as what is spoken. 2. God's commands consult our comfort and honour, much better than our own contrivances do. It had been much more for Sarai's interest, that Abram should have kept to the rule of God's law, than that he should have been guided by her foolish projects; but we often do ill for ourselves. II. The inducement to it was Sarai's barrenness.

1. Saraibare Abram no children; she was very fair, ch. 12. 14; she was an agreeable dutiful wife, and a sharer with him in his large possessions; and yet written childless. Note, (1.) God dispenses his gifts variously, loading us with benefits, but not overloading us: some cross or other is appointed to be an allay to great enjoyments. (2.) The mercy of children is often given to the poor, and denied to the rich; given to the wicked, and denied to good people; though the rich have most to leave them, and good people would take most care of their education: God does herein as it has pleased him.

2. She owned God's providence in this affliction; the Lord hath restrained me from bearing. Note, (1.) As where children are, it is God that gives them, ch. 33. 5, so where they are wanted, it is he that withholds them, ch. 30. 2. This evil is of the Lord. (2.) It becomes us to acknowledge this, that we

4 And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.

5 And Sarai said unto Abram, My wrong be

⚫ be builded by her. e 1 Sam. 1. 6, 8. Prov. 30. 23.

may bear it, and improve it, as an affliction of his ordering for wise and holy ends."

3. She used this as an argument with Abram to marry his maid; and he was prevailed with by this argument to do it. Note, (1.) When our hearts are too much set upon any creature-comfort, we are easily put upon the use of indirect methods for the obtaining of it: inordinate desires commonly produce irregular endeavours: if our wishes be not kept in a submission to God's providence, our pursuits will scarcely be kept under the restraints of his precepts. (2.) It is for want of a firm dependence upon God's promise, and a patient waiting for God's time, that we go out of the way of our duty to catch at expected mercy; He that believes does not make haste.

4. Abram's compliance with Sarai's proposal, we have reason to think, was from an earnest desire of the Promised Seed, on whom the covenant should be entailed. God had told him that his heir should be a son of his body, but had not yet told him that it should be a son by Sarai; therefore he thought, "Why not by Hagar: since Sarai herself proposed it ?" Note, (1.) Foul temptations may have very fair pretences, and be coloured with that which is very plausible. (2.) Fleshly wisdom, as it anticipates God's time of mercy, so it puts us out of God's way. (3.) This would be happily prevented, if we would ask counsel of God by the word and by prayer, before we attempt that which is important and suspicious: herein Abram was wanting; he married without God's consent. This persuasion came not of him that called him.

V. 4-6. We have here the immediate bad consequences of Abram's unhappy marriage to Hagar; a deal of mischief it made quickly: when we do not well, both sin and trouble lie at the door; and we may thank ourselves for the guilt and grief that follow us, when we go out of the way of our duty. See it in this story.

I. Sarai is despised, and thereby provoked and put into a passion, v. 4. Hagar no sooner perceives herself with child by her master, than she looks scornfully upon her mistress, upbraids her perhaps with her barrenness, insults over her, to make her to fret, as 1 Sam. 1. 6, and boasts of the prospect she had of bringing an heir to Abram, to that good land and to the promise; now she thinks herself a better woman than Sarai, more favoured by Heaven, and likely to be better beloved by Abram; and therefore she will not take it as she has done. Note, 1. Mean and servile spirits, when favoured and advanced either by God or man, are apt to grow haughty and insolent, and to forget their place and original. See Prov. 29. 21.-30. 21-23. It is a hard thing to bear honour aright. 2. We justly suffer by those whom we have sinfully indulged, and it is a righteous thing with God, to make those instruments of our trouble, whom we have made instruments of our sin, and to insnare us in our own evil counsels; this stone will return upon him that rolleth it.

II. Abram is clamoured upon, and cannot be easy while Sarai is out of humour; she accosts him violently, and very unjustly charges him with the injury, (v. 5,) My wrong be upon thee; with a most unreasonable jealousy, suspecting that he countenanced Hagar's insolence; and, as one not willing to hear what Abram had to say for the rectifying of the mistake, and the clearing of himself, she rashly appeals to God in the case, The Lord judge between me and thee; as if Abram had refused to right her. Thus does Sarai, in her passion, speak as one of the foolish women speaketh. Note, 1. It is an absurdity which passionate people are often guilty of, to quarrel with others for that which they themselves must bear the blame of: Sarai could not but own that she had given her maid to Abram, and yet she cries out, My wrong be upon thee, when she should have said, What a fool was I to do so! That is never said wisely, which pride and anger have the inditing of; when passion is upon the throne, reason is out of doors, and is neither heard nor spoken. 2. Those are not always in the right, who are most loud and forward in appealing to God; rash and bold imprecations are commonly evidences of guilt and a bad cause.

III. Hagar is afflicted and driven from the house, v. 6. Observe,

1. Abram's meekness resigns the matter of the maid-servant to Sarai, whose proper province it was to rule that part of the

upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.

6 But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai 'dealt hardly with her, she fled from her face.

7 And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur."

8 And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.

fc. 31. 53. 1 Sam. 24. 15. 2 Chr. 24. 22. g 1 Pet. 3. 7. * that which is good in thine eyes.

family; Thy maid is in thy hand; though she was his wife, he would not countenance or protect her in any thing that was disrespectful to Sarai, for whom he still retained the same affection that ever he had. Note, Those who would keep up peace and love, must return soft answers to hard accusations; husbands and wives particularly should agree, and endeavour not to be both angry together: yielding pacifies great offences; see Prov.

15. 1.

2. Sarai's passion will be revenged upon Hagar; she dealt hardly with her, not only confining her to her usual place and work, as a servant, but probably making her to serve with rigour. Note, God takes notice of, and is displeased with the hardships which harsh masters unreasonably put upon their servants: they ought to forbear threatening, with Job's thought, Did not he that made me, make him? Job 31. 15.

3. Hagar's pride cannot bear it, her high spirit is become impatient of rebuke; she fled from her face; she not only avoided her wrath for the present, as David did Saul's, but she totally deserted her service, and ran away from the house, forgetting, (1.) What wrong she hereby did to her mistress, whose servant she was, and to her master, whose wife she was. Note, Pride will hardly be restrained by any bonds of duty, no not by many. (2.) That she herself had first given the provocation, by despising her mistress. Note, Those that suffer for their faults, ought to bear it patiently, 1 Pet. 2. 20.

V. 7-9. Here is the first mention we have in scripture of an angel's appearance. Hagar was a type of the law, which was given by the disposition of angels; but the world to come is not put in subjection to them, Heb. 2. 5. Observe,

1. How the angel arrested her in her flight, v. 7. It should seem, she was making toward her own country; for she was in the way to Shur, which lay toward Egypt. It were well if our afflictions would make us think of our home, the better country. But Hagar was now out of her place, and out of the way of her duty, and going further astray, when the angel found her. Note, 1. It is a great mercy to be stopped in a sinful way, either by conscience or by providence. 2. God suffers those that are out of the way, to wander a while, that when they see their folly, and what a loss they have brought themselves to, they may be the better disposed to return. Hagar was not stopped till she was in the wilderness, and had sat down weary enough, and glad of clear water to refresh herself with God brings us into a wilderness, and there meets us, Hos. 2. 14.

II. How he examined her, v. 8. He called her Hagar, Sarai's maid, 1. As a check to her pride: though she was Abram's wife, and, as such, was obliged to return, yet he calls her Sarai's maid, to humble her. Note, Though civility teaches us to call others by their highest titles, yet humility and wisdom teach us to call ourselves by the lowest. 2. As a rebuke to her flight: Sarai's maid ought to be in Sarai's tent, and not wandering in the wilderness, and sauntering by a fountain of water. Note, It is good for us often to call to mind what our place and relation are. See Ec. 10. 4.

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Now, (1.) The questions the angel put to her, were proper and very pertinent. [1] "Whence camest thou? Consider that thou art running away, both from the duty thou wast bound to, and the privileges thou wast blessed with, in Abram's tent." Note, It is a great advantage to live in a religious family, which those ought to consider, who have that advantage, yet upon every slight inducement are forward to quit it. [2.] Whither wilt thou go? Thou art running thyself into sin, in Egypt," (if she return to that people, she will return to their gods,) "and into danger, in the wilderness" through which she must travel, Deut. 8. 15. Note, Those who are forsaking God and their duty, would do well to remember not only whence they are fallen, but whither they are falling. See Jer. 2. 18. What hast thou to do (with Hagar) in the way of Egypt? John 6. 68.

(2.) Her answer was honest, and a fair confession; I flee from the face of my mistress. In which, [1.] She acknowledges her fault in fleeing from her mistress, and yet, [2.1] Excuses it, that it was from the face, or displeasure of her mistress. Note, Children and servants must be treated with mildness and gentleness, lest we provoke them to take any irregular courses, and so become accessary to their sin, which will condemn us, though it will not justify them.

(3.) How he sent her back, with suitable and compassionate

9 And the angel of the LORD said unto ner, Return to thy mistress, and 'submit thyself under her hands.

10 And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.

11 And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.

12 And he will be a wild man; his hand will be against every man, and every man's hand against him and he shall dwell in the presence of all his brethren.

afflicted her. A c. 25. 18. i 1 Pet. 2. 18. 1 i. e. God shall hear. j c. 21. 20. c. 25. 18.

counsel, v. 9, "Return to thy mistress, and submit thyself under her hand. Go home, and humble thyself for what thou hast done amiss, and beg pardon, and resolve for the future, to behave thyself better." He makes no question but she would be welcome, though it does not appear that Abram sent after her. Note, Those that are gone away from their place and duty, when they are convinced of their error, must hasten their return and reformation, how mortifying soever it may be.

V. 10-14. We may suppose that the angel having given Hagar that good counsel, (v. 9,) to return to her mistress, she immediately promised to do so, and was setting her face homeward; and then the angel went on to encourage her with an assurance of the mercy God had in store for her and her seed: for God will meet those with mercy, that are returning to their duty I said, I will confess, and thou forgavest, Ps. 32. 5. Here is,

:

I. A prediction concerning her posterity, given her for her comfort in her present distress. Notice is taken of her condition; Behold, thou art with child; and therefore this is not a fit place for thee to be in. Note, It is a great comfort to women with child to think that they are under the particular cognizance and care of the Divine Providence. God graciously considers that case, and suits supports to it.

Now, 1. The angel assures her of a safe delivery, and that of a son, which Abram desired. This fright and ramble of her's might have destroyed her hope of an offspring; but God dealt not with her according to her folly; Thou shalt bear a son: she was saved in childbearing, not only by providence, but by promise.

2. He names her child, which was an honour both to her and it; call him Ishmael, God will hear; and the reason is, because the Lord has heard; he has, and therefore he will. Note, The experience we have had of God's seasonable kindness to us in distress, should encourage us to hope for the like help in the like exigencies, Ps. 10. 17. He has heard thy affliction. Note, (1.) Even there where there is little cry of devotion, the God of pity sometimes graciously hears the cry of affliction: tears speak as well as prayers. This speaks comfort to the afflicted, that God not only sees what their afflictions are, but hears what they say. (2.) That seasonable succours, in the day of affliction, ought always to be remembered with thankfulness to God. Such a time, in such a strait, the Lord heard the voice of my affliction, and helped me. See Deut. 26. 7. Ps. 31. 22.

3. He promises her a numerous offspring, v. 10, will multiply thy seed exceedingly, Heb. Multiplying, I will multiply it, that is, multiply it in every age, so as to perpetuate it. It is supposed that the Turks at this day descend from Ishmael; and they are a great people. This was in pursuance of the promise made to Abram, ch. 13. 16, I will make thy seed as the dust of the earth. Note, Many that are children of godly parents, have, for their sakes, a very large share of outward common blessings, though, like Ishmael, they are not taken into covenant: many are multiplied that are not sanctified.

4. He gives a character of the child she should bear, which, however it may seem to us, perhaps was not very disagreeable to her, v. 12, He will be a wild man; a wild ass of a man, so the word is; rude and bold, and fearing no man; untamed, untractable, living at large, and impatient of service and restraint. Note, The children of the bondwoman, who are out of covenant with God, are, as they were born, like the wild ass's colt; it is grace that reclaims men, civilizes them, and makes them wise, and good for something. It is foretold, (1.) That he should live in strife, and in a state of war; his hand against every man, that is his sin; and every man's hand against him, that is his punishment. Note, Those that have turbulent spirits, have commonly troublesome lives; they that are provoking, vexatious, and injurious to others, must expect to be repaid in their own coin. He that has his hand and tongue against every man, shall have every man's hand and tongue against him; and he has no reason to complain of it. And yet, (2.) That he should live in safety, and hold his own against all the world; he shall dwell in the presence of all his brethren; though threatened and insulted by all his neighbours, yet he shall keep his ground, and, for Abram's sake, more than his own, shall be able to make his part good with them: accordingly we read, ch. 25. 18, that he died, as he lived, in the presence of all his brethren. Note, Many that are much exposed by their own imprudence, yet are strangely preserved by the

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