in bubbles like hot water. This bitumen is a very combustible matter. It is in some places liquid, and in others firm; and not only lies near the surface of the earth, but lies sometimes very deep, and it is dug out of the bowels of it. So that the streams of fire that came from heaven set the very ground on fire; and therefore it is here, in the 28th verse, that Lot looked towards Sodom and Gomorrah, and towards all the land of the plain, and beheld, and lo, the smoke of the country went up as the smoke of a furnace. So that the country burning was a very lively representation of the general conflagration; and by the melting of the bituminous ground in many places was probably a burning lake, and so was a lively image of hell, which is often called the lake of fire, and the lake that burns with fire and brimstone. Note, that bitumen is a sulphurous substance, (see Bailey's Dictionary,) and therefore is fitly compared to hell fire in scripture, Jude 7th ver. "Even as Sodom and Gomorrah, and the cities about them; in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire." There seems to be an evident allusion to the manner of the destruction of this country in Isai. xxxiv. 9, 10. "And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day: the smoke thereof shall go up for ever; from generation to generation it shall lie waste; none shall pass through it for ever and ever. Deut. xxix. 23. " And the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the Lord overthrew in his anger, and in his wrath ;" where we are expressly taught that the very ground of this country was burnt. The ground burning up sunk the land, and made this valley deeper, so that after that the waters of Jordan perpetually overflowed it; and besides, there was probably an earthquake at the same time, by which the ground subsided, as the tradition of the heathen was. It is probable that the same time as the meteors of their air were inflamed, the bitumen and other combustible matter that was in the bowels of their earth was also enkindled, or the fire that was first kindled on the top of the ground might run down in the bituminous and sulphurous veins deep into the earth, and being there pent up, might cause earthquakes, after those cities and inhabitants were all consumed, which might make the country to sink, and turn it into a bituminous and exceeding salt lake. The ground there was doubtless very likely to sink by an earthquake, being hollow, as it is evident it is still, in that since the surface of the earth hath been broken to let down the water at the river Jordan and other streams, there is no outlet out of the lake above ground, but they have a secret passage under the earth. The bitumen there is mixed with abundance of nitre and salt, which by their repugnant quality might cause a more violent struggle in the fire that burnt down into the caverns of the earth to cause an earthquake. See many of these things in Complete Body of Divinity, p. 351, 352. [239] Gen. xix. 26. Concerning Lot's wife. Revelation Examined with Candour. "The unreasonable delay of Lot's wife was without question occasioned by her solicitude for her children, which she left behind her. The story of Niobe weeping for her children, and being stiffened into stone with grief, is doubtless founded upon this history. Possibly, too, the fable of Orpheus being permitted to redeem his wife from hell, and losing her afterwards by looking unseasonably back, contrary to the express command given him, and then through grief deserting the society of mankind and dwelling in deserts, might be derived from some obscure tradition of this history. Sodom was now the liveliest emblem of hell that can be imagined. It was granted to Lot by a peculiar privilege to deliver his wife thence. He was expressly commanded, Gen. xix. 17, "Look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed." By her looking back, contrary to this command, his wife was lost; after which he quits the city, and dwells alone in the mountains. Here are all the main circumstances of the fable, and the poets had nothing to do but to vary and embellish as they liked best. [380] But his wife looked back from behind her, and she became a pillar of salt. What happened to Lot's wife when she looked back as she was flying out of Sodom, is typical of what commonly happens to men that are guilty of backsliding when they have begun to seek deliverance out of a state of sin and misery, and an escape from the wrath to come. The woman was there stiffened into a hard substance; which signifies the tendency that backsliding has to harden the heart. She became a senseless statue; which signifies the senselessness which persons bring on them by backsliding. There she was fixed, and never got any further; which typifies the tendency that backsliding has to hinder persons from ever escaping eternal wrath. [361] Gen. xxi. 10, 11. "Wherefore she said unto Abraham, Cast out this bond woman and her son; for the son of this bond woman shall not be heir with my son, even with Isaac.” The son of the bond woman is men's own righteousness; which is the son of the first covenant, given at mount Sinai, which is Hagar; and Isaac, the son of the free woman, is Christ, as applied to the soul by faith: he is the child of promise, and the son of the free woman: at least this is part of the signification. It is Sarah, the mother of Isaac, that urges the casting out the son of the bond woman; so it is the church in its ministry and ordinances, which is the mother of Christ in the souls of believers, that urges the casting out our own legal righteousness. It is Christ that is the heir of the blessings of the covenant; it is by his merits only that we have a right or title to those blessings; we must cast out our own righteousness, and not have any manner of regard to that, as though that had a right, or as though a right came by that. ["And the thing was very grievous in Abraham's sight, because of his son."] This signifies how very hard and grievous it seems to persons wholly to cast out their own righteousness, the son of the legal covenant, from mount Sinai, because they are our own works, our own offspring, that are dear to us, as Ishmael was to his father Abraham. [138] Gen. xxi. 8. "And Abraham made a great feast the same day that Isaac was weaned." This typifies the weaning of the church from its milk of carnal ordinances, ceremonies, and shadows, and beggarly elements. Upon the coming of Christ, the church under the Old Testament is represented as being in its minority; and the apostle tells us that babes must be fed with milk, and not strong meat. Christ therefore dealt with his disciples just as a tender mother does with her child, when she would wean it from the breast. There was a great feast provided, which represents the glorious gospel feast provided for souls when the legal dispensation ceased by the coming of Christ. It may also signify the weaning of souls from the enjoyments of the world at conversion, and the spiritual feast which they find instead of them. [362] Gen. xxii. Concerning Abraham's offering up his son Isaac. God's command to Abraham to offer up his son Isaac, considered with all its circumstances, was an exceeding great trial. Abraham had left his own country and his father's house, and all that was dear to him, and followed God, not knowing whither he went. First, he left Ur of the Chaldees with his father. This was a great trial, but this was not enough. After this he was required also to leave Haran and his father's house there, after he had been there settled in hopes of a blessing which God encouraged him that he would give him in a posterity. When he came there he found a famine in the land, and was forced to fly the country and go down into Egypt for sustenance; and God appeared to him time after time, promising great things concerning his posterity. Abraham waited a long time, and saw no appearance of the fulfilment of the promise, for his wife continued barren, and he made his complaint of it to God. God then renewed and very solemnly confirmed his promise; but did not tell him that it should be a child by his wife, and therefore after he had waited some time longer, he went in to his maid; but God rejected her son, and he waited thirteen years longer, till he was an hundred years old, before he obtained the son promised; and then God gave him but one, without any hopes of his having any other. After this, at God's command, he cast out his son Ishmael, though it was exceedingly grievous to him, on encouragement of great blessings in Isaac and his posterity. And now, at last, God commands him to take him and offer him up for a burnt offering. He does not merely call to see him die, though that would have been a great trial under such circumstances; but he is to cut his throat with his own hands, and when he has done so, to burn his flesh on the altar, an offering to God-to that God that carnal reason would have said had dealt so ill with him, after he had lived long enough to get fast hold of his affections; after he was weaned from Ishmael, and had set all his heart on Isaac; and after there began to be a most hopeful prospect of God's fulfilling his promises concerning him. And God gave him no reason for it. When Ishmael was to be cast out, the reason assigned was, that in Isaac, his seed should be called. But now, in seeming inconsistency with that reason, Isaac must die, and Abraham must kill him; and neither one nor the other must know why, nor wherefore; and, as Mr. Henry observes, how would he ever look Sarah in the face again? with what face could he return to her and his family, with the blood of Isaac sprinkled on his garments? "Surely a bloody husband hast thou been to me," would Sarah say to him, as Zipporah said to Moses, Exod. iv. 25, 26. [7] Gen. xxii. 8. "My son, God will provide a lamb for a burnt offering." This was fulfilled in Christ. [350] Gen. xxiii. Concerning Abraham's buying, in Canaan, the possession of a burying place. Canaan is the land that God made over to Abraham by covenant; and yet he gave him none inheritance in it to live upon, as Stephen observes; no, not so much as to set his foot on, Acts vii. 5. But the first possession he had in it was the possession of a burying place, or a possession for him to be in after he and his were dead; which signifies this, that the heavenly Canaan, the land of promise, the rest that remains for the people of God, is a land for them to possess, and abide and rest in, after they are dead: they do not enter upon the possession of it, until after they are dead, and then they are gathered to their possession in Canaan. Therefore it was so ordered that Jacob and Joseph so much insisted on it to be buried in that land. [161] Gen. xxiv. 15. Rebekah, and Rachel, and Zipporah, Moses's wife, those types of the church, all found their husbands. who were types of Christ, when coming out to fountains to draw water; which typifies this, that Christ is found by believers in of the use of the means of grace. The woman of Sa a way [71] Gen. xxv. 22. "And the children struggled together in the womb." I believe this had reference to the spiritual war that is in the soul of the believer, Christ's spouse, between the flesh and spirit the flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrary one to another. [35] Gen. xxvii. 29. "Let the people serve thee, and nations bow down to thee; be lord over thy brethren, and let thy mother's sons bow down to thee. Cursed be every one that curseth thee, and blessed be he that blesseth thee." Hence we learn that the prophets themselves may not understand their prophecies, for Jacob thought that this should be accomplished of Esau. [406] Gen. xxvii. 18, 19. "And Jacob rose up early in the morning, and took the stone that he had put for his pillow, and set it up for a pillar, and poured oil upon the top of it, and he called the name of that place Bethel," &c. So, chap xxxi. 13. 45, and xxxv. 14. From hence the heathen Batylia, mentioned by Philo Biblius out of Sanchoniathon. The god Uranus excogitated Batylia, having fashioned them into living stones, Bochart conceives that Sanchouiathon, instead of living stones, wrote anointed stones, D (from the radix D, Shuph, which, among the Syrians, signifies to anoint) which Philo Biblius read DB; whence he changed anointed, into living stones. So Damascius tells us, I saw a Batylus moved in the air. The Phoenicians, imitating Jacob at Bethel, first worshipped the very stone which the patriarch anointed. So Scaliger, in Euseb. tells us that "the Jews relate so much, that although that Cippus, or stone, was at first beloved of God, in the times of the Patriarchs, yet afterwards he hated it, because the Canaanites turned it into |