Commentary on Genesis and Exodus, Commentary · Chapter 13
CHAP. XIII.
1. The Method and Contents.
THere are three parts of this Chapter. 1. The blessing of God upon Abraham after his departure from Egypt, vers. 1. to vers. 7. 2. The departure of Lot from Abraham with the cause thereof, vers. 7 to vers. 12. 3. The renewing of Gods promise to Abraham, after that Lot was departed, vers. 14. to the end.
In the first part these things are more particularly rehea…sed. 1. Abrahams returne out of Egypt, vers. 1. 2. His wealth, vers. 2. 3. His thankfulnesse to God, vers. 3.4. 4. The reward of thankfulnesse, Lot is also made rich for Abrahams sake, vers. 5. They both in wealth so increased, that the land was not sufficient for them, 6.
In the second is set forth. 1. The dissention betweene Abraham and Lots servants, vers. 7. Abrahams reconciliation in friendly admonition, vers. 8. and oblation of choice to Lot, vers. 9. Lets election of his place, vers. 10. his discession or departure, vers. 11. a description of the Countrey where Lot dwelt, by the quality of the ground, pleasant and fruitfull, vers. 10. of the people, they were wicked, vers. 13.
In the third part these things are contained. 1. The place of Abrahams dwelling when Lot was departed, v. 12. 2. The renewing of the promise, both for the possession of that Country, with the ratifying thereof, Abraham is bid to lift up his eyes, ver. 14. walke through the Country, and so as it were to take seisin thereof, vers. 17. as also concerning the multiplying of his seed, vers. 6. 3. Abrahams thankfulnesse, in building an Altar unto God, vers. 18.
2. The divers readings or translations.
v. 1. Toward the desart. S. south: cat. see before c. 12. v. 9.
v. 3. foreign, agge S. Hai. cat. hagu…i. heb.S.c.
v. 8. Let there be no fight. foreign, S. contention or strife: cat. meribah. strife.
v. 9. If thou wilt goe to the North, I unto the South. C. If thou wilt goe to the left hand, I to the right. cat.f.S. &. C. als.
v. 10. As Gods paradise, S.H. as the garden of Gods cat. ghan.
v. 11. Seger. S.H. S…ger. C. Soar. B. Zoa…. G. Tzoar Ts…guar.
v. 12. In the land of the borders. S. in the townes about Iardane. H. in the Cities of the Plaine: cat. cichor: a Plaine.differ. pro…t.
v. 13. The men of Sodome were wicked in their riches, and very lewd in their bodies.H. add. C. add. C. were evill and sinners against God. caet.
v. 17. Thy seed for euer. S. thy seed. cat.
v. 18. Oake of Mambre, S. Plaine of Mambre. cat. see cap. 12. v. 6. and qu. 9.S. add.
The Theologicall explication of doubts.
QVEST. I. How and wherefore Abraham was rich.
Vers. 2. ABraham was very rich, &c. 1. Abraham became rich, partly by the goods left him by his father, partly by the gift of Pharao, cap. 12.16. 2. Thus Gods promise beganne to be performed, chap. 12.2. I will blesse thee. yea Lot also is blessed with riches for Abrahams sake, as the Lord promised, I will blesse them that blesse thee, Iun. 3. Thus temporall blessings more abounded under the Law, when as yet the rich blessings of heavenly things in Christ were not manifestly revealed. 4. This returning of Abraham rich out of Egypt, was a type and figure of the rich estate of the Israelites at their returne out of Egypt, Mercer.
QVEST. II. The cause of contention betweene Abraham and Lots servants.
Vers. 7. THere was debate, &c. 1. This debate falleth out, that it might be as a bridle to Abraham, not to set his minde too much upon his wealth and prosperity, Calvin. 2. The cause of their falling out, Philo thinketh to be the insolencie of Lots servants, that were borne out by their master: the Latine text readeth as though Abraham and Lots flockes were all one and kept together; betweene the shepherd of the flocks of Abraham and Lot, but in the Hebrew the word is repeated; betweene the shepherds of Abraham and the shepherd of Lot: Neither was the cause, as the Hebrewes imagine, for that Abrahams servants being more righteous, reproved Lots servants for feeding the corne fields, and invading other mens grounds. It is like therefore they contended for want of pasture, because the land was not sufficient for them both, vers. 6, Oecolamp. Iunius: as also for their watering places, which in that drie Countrey were very scant: so we reade that Isaacks servants and the Philistims contended about the We… which they digged, Genes. 26. Perer. 3. It is added, the Cananite was in the land, not for that Abraham feared, lest if their flocks kept together, their wealth should appeare the more, or for that Abraham should be forced to make them Umpires and Arbitrators of this contention: but to shew, that by reason that the Cananites possessed the better grounds, Abraham and Lot were driven to a strait for their cattell: as also it is a reason that moved Abraham to breake off strife, lest it might have beene an offence to the heathen.
QUEST. III. How Abraham giveth Lot his choice.
Vers. 9. IF thou wilt take the left hand, &c. 1. Abraham being the elder and more worthy person, departeth from his right for peace sake, and offereth the choice to Lot, Muscul. from whence as Rupertus thinketh, this custome did grow, that in parting of inheritance, major dividat, minor eligat, the elder should divide, the younger chuse. 2. For the left hand the Chalde readeth the North: for it should seeme, that Abraham having pitched his tents toward the East, had the North on his left hand, the South on the right. 3. And the meaning also may be this, that they would not goe farre asunder, but be still helpfull one to another, as the right hand to the left, Perer.
QVEST. IV. Of the situation of Sodome and Gomorrha.
Vers. 10. LOt lift up his eyes and saw all the Plaine, &c. 1. He could not see all the Plaine of Iordan at once, but that part of it, where the pentapolis, i. those five Cities stood. 2. Sodome and Gomorrha are named as the principall, because they exceeded in all iniquity, whereas there are five Cities in all: their Country was pleasant before they were destroyed, by reason of the overflowing of the sweet waters of Jordan: at this time when Moses did write, it was inhabitable by reason of the pestilent and stinking smell: but at Lots first comming this her, which was twenty yeares before the destruction, it was a fruitfull Countrey. 3. Like unto the Paradise wherein Adam was created, which though never any mortall man saw, but Adam and Eve, yet it might appeare, what it was by Moses description. This pleasant Vallie then was watered with Jordan as Paradise with Euphrates, and Egypt with Nilus: though Egypt were watered with much more labour, Deut. 11.10. 4. The words are not so to be read, as though it were like that part of Egypt, as one goeth to Zoar, for there were many more Townes and Cities, situate betweene Egypt and Zoar, at this time called Bela, Gen. …4.2. which is one of the five Cities, as Vatablus readeth, and Lyranus: but rather this is the right construction: to joyne the last clause, as one goeth to Zoar, to the first part of the sentence, so that the sense is this▪ that that part of the Plaine as one goeth to Zoar, as more fruitfull than the rest, was like to Paradise and Egypt: sic Muscul. Iun. Mercer. Per.
QVEST. V. Of the River Iordan, the beginning and end thereof.
IOrdan. 1. This floud taking beginning from the Mountaine Libanus, ariseth out of two fountaines, called Dan and Jor, which joyned together, make the name Jordan. 2. Plinie and Solinus derive Jordan from the fountaine Paneas, but Ioseph fetcheth it further off, from a round fountaine or spring head, called Phiale: from whence it runneth under the ground to the fountaine Paneas, and that Philip ▪ Tetrach of Trachonitis, found it by this experiment, by casting into the spring Phiale, certaine light stuffe, which came out againe in the other spring head, Paneas. 3. This River Jordan after it hath runne some fifteene mile, falleth into the Lake or Fenne Samechonitis, which is the same that is called the waters of Mero…, where Iosua encountred with King Iaban and his fellowes, Iosu. 11.7. then passing along by Corazin and Capernaum, it falleth into the Lake Genezereth: and so having continued a current of an hundred miles in length, it falleth into the dead or salt Sea. 4. After Jordan is entred into this Lake, it loseth the sweetnesse of the waters, being mixed with the salt Sea, and loseth also the name Jordan: so that they seeme to be in a great errour, that affirme Jordan to runne into the ground, before it come at this dead Sea, called the Lake Asphaltitis, or of brimstone: for the Scripture testifieth the contrary, Iosu. 3.16. where the neither waters of Jordan are said to runne into the salt Sea. 5. It may be that before Sodome and Gomorrha were destroyed,Ioseph. lib. 5. ad Bel. Iudaie. Jordan famous for the miracles there wrought. when there was no salt Lake, but a Plaine, Jordan had some other current: but now it is swallowed up of that Lake, and hath no issue forth againe, but passeth by a gulph into the earth. 6. This Jordan is the noblest of all Rivers, because of that miracle in the passing over of the Israelites: the parting of the waters againe by the Prophets Elias and Elizeus, the healing of Na…mans leprosie: the baptisme of our blessed Saviour: ex Perer.
QVEST. VI. Of Lots departure from Abraham.
Vers. 11. THen Lot chose unto him all the Plaine, &c. 1. As Abrahams humility appeareth in offering Lot his choice; so in Lot appeareth some want of duty, in that he would choose first, Calvin. 2. He maketh an inconsiderate choice, preferring the goodnesse of the ground, before the badnesse of the people: and afterward Lot did smart for his choice, being carried away captive. 3. Thus God turneth this division and separation of Abraham and Lot to good. 1. That hereby Lot by his good example and admonitions might preach to the Sodomites. 2. That Abraham might have occasion to shew his valour in redeeming Lot from his enemies. 3. That hereby might be signified, the separation of Abrahams posterity in the Israelites, and of Lots in the Moabites and Ammonites. 4. That Lot might see by experience, the difference betweene dwelling with good men and evill. 5. Lot though he lived among the evill, consented not to their sinnes, as some of the Hebrewes thinke, but was grieved with their unjust conversation, as Saint Peter saith, 2 Epist. 2.7. Therefore the Hebrewes are injurious to Lot, to thinke that of purpose he chose to dwell among the Sodomites, because they were evill, and like to himselfe: for Lot was ignorant of the manners of that place, as it seemeth Abraham also was, by his prayer which he made for Sodome, supposing that there were many righteous there: onelyonly here was Lots oversight, that he made choice of the Countrey by his eye, not enquiring after the Inhabitants; ex Mercer.
QUEST. VII. Whether Lot went from Abraham from the East, or toward the East.
Vers. 11. HE tooke his journey from the East: Thus most translators doe read, and hereof ariseth a great question, how Lot is said to goe from the East, when indeed he went toward the East: for Bethel, where Abraham now was, from whom Lot departed, is West-ward in respect of Sodome, whither Lot went. 1. R. Sel. is deceived, who thinketh that Lot indeed went toward the West, for Sodome is situated Eastward in respect of Bethel, as the Maps doe shew. 2. Neither did Lot depart from Abraham before he went downe to Egypt, as some thinke, when Abraham pitched his tents in a Mountaine Eastward from Bethel, Gen. 12.8. for Lot came up with Abraham out of Egypt, Gen. 13.1. 3. Neither yet with Oukelos whom Fagius followeth: it is a proper reading to say Lot departed from Abraham first, as the Chalde Paraphrast interpreteth. 4. Nor yet need we with some Hebrewes to flie unto Allegories, that Lot departed from the East, that is from the place of light, unto a place of corruption and unhappinesse, to his owne destruction. 5. Therefore the true reading is, that Abraham went not from the East, but toward the East: for so the word here used, Micchedem, is taken, Gen. 2.8. God planted a Garden, Michedem, toward the East, not from the East, Iun. Mercer.
QVEST. VIII. Of the sinne and wickednesse of Sodome.
Vers. 13. THe men of Sodome were exceeding wicked against the Lord. 1. Some reade, before the Lord, as the Sept. and Chalde Paraphrast: whereby Tostatus thinketh, that their unnaturall sinne (which still retaineth the name of Sodome, is signified) which is one of the three crying sinnes: murther is one, as the bloud of Abel is said to cry out of the earth: oppression is another, Exod. 2. the cry of the Israelites came up before the Lord: and the uncleannesse of Sodome is the third, Gen. 18.21. Some thinke, that they sinned against their conscience, and so in the sight of God: Pererius, that the greatnesse of their sinne is thereby expressed: as the Hebrewes use to adde the name of God, as a note of excellency, as they say the Cedars of God, or the Mountaines of God, for great and high Cedars or Mountaines: but by this phrase is expressed their impudencie and obstinacie, that sinned without any feare of God or man: as appeareth Gen. 19. when they furiously beset Lots house, to obtaine their filthy pleasure: so cap. 6.11. the earth was said to be corrupt before God, Iun. 2. Iosephus writing of the sinnes of Sodome, saith, they were In homines contumeliosi, erga Deum impii, contumelious toward men, Ioseph. l. 1. antiq. Ezech. 16.49.and impious toward God. So the Prophet Ezekiel saith, The sinnes of Sodome were pride, fulnesse of bread, abundance of idlenesse, they stretched not the hand to the poore: and among other sinnes, that sinne against nature did reigne amongst them: which Saint Paul sheweth to have beene familiar among the heathen, Rom. 1.27. The men burned in their lust one toward another: yea the Philosophers and wise men among the heathen were Patrons of this sinne, as Cicero complaineth of Plato. Further, this pollution of their bodies, sheweth they were corrupt also in their religion, and given to Idolatry, as Saint Paul sheweth one to bee the consequent of the other, Rom. 1.26.
QVEST. IX. Whether Abraham saw all the land of Canaan.
Vers. 14. LIft up thine eyes, &c. 1. Abraham neither could see the whole land of Canaan at once, that was promised him: 2. Neither was it shewed unto him in vision, as Occolampad. 3. Neither was an image or idea of the Countrey represented unto him: as Pererius thinketh, the like was exhibited to Moses, Deut. 34. and Matth. 4. to our Saviour Christ, which were nothing else but to turne a true storie into an imagined fantasie: and to make this more probable, he brought in a forged tale, out of a forged Author, the Dialogues that goe under Gregorie his name, how Benedict saw the soule of Germanus inclosed in a firie speare: which represented the world: it seemeth strange, that so learned and judicious a man, would foist in such frierly tales, among other necessary matter. 4. But Augustines solution is here sufficient: that God doth not onelyonly promise Abraham so much as hee seeth, but that also which hee is bid to walke thorow, vers. 17. so they must bee put both together: Abraham might from some high place, as out of Mount Ebal or Garizim, as Tostatus thinketh, see a great part of the Countrey, Muscul. and the rest he walked thorow, Iunius.
QVEST. X. How the land of Canaan was given to Abraham.
Vers. 15. I Will give unto thee. Yet Abraham had not so much as the breadth of a foot. Chrysostome sheweth well how this may be: Multa in altis dicuntur, in aliis implentur: Hom. 8. in Math.in the Scriptures many things are said of some, and fulfilled in others: as Noah saith of Canaan, that he should be a servant to his brethren, which was not fulfilled in him, but in his posterity, the Gibeonites; so Iacob saith concerning Levi, I will divide him in Iacob, &c. which came to passe in the Levites, which were of his seed: so that which is here promised to Abraham, was accomplished in his posterity.
QVEST. XI. How the Israelites were said to be in number as the dust of the earth.
Vers. 16. I Will make thy seed as the dust, &c. 1. Hereby is signified the great increase both of Abrahams carnall and spirituall kindred, that should be in number as the dust of the earth. 2. Some of the Hebrewes, as Rabbi Salomon taketh this to be spoken of the reprobate, which are compared to the dust, because they are not had in any remembrance or number before God: True it is, that the elect are numbred with God, and he knoweth also the numbers of the wicked, but regardeth them not. Like as he that buildeth an house, numbreth not the stones that goe to the building, yet the principall parts and divisions in the house, he keepeth an account of: yet this is not the meaning here. 3. But it is an hyperbolicall speech, which is often used in Scripture, whereby it signified, not indeed that they should bee in number as the dust, for all the people in the earth put together, cannot compare with the dust in number: but they should be a very great people: not compared with others, for so many people were greater than they, Deut. 7.1. but considered in themselves,
QVEST. XII. Of the divers reading of this word gnolam ever in Scripture.
Vers. 15. TO thy seed forever. 1. This word in the Hebrew, gnolam, which the Septuagint translateth by the word ha…on, ever: doth not alwayes in Scripture signifie an everlasting time without end: as Exod. 15.18. The Lord shall reigne for ever and ever. The first word is gnolam, the other gued, this latter signifieth true eternity, as the Lord is said to dwell in eternity, Isay 57.15. the other seemeth to imply the age of this world: the Lord shall reigne then for ever during this world and the next: thus the Greeke foreign, is taken by forren writers. Aristotle defineth it to be, periodus durationis cujusque rei, the period or time of continuance of any thing, lib. 1. de coelo. So Horace useth the word aeternum, Serviet aeternum, qui parvo nesciatuti. He shall ever be a slave or servant,quest in Gen. 33▪ that cannot tell how to make much of a little, as hee is alleaged by Augustine.
2. Yet Hieromes observations doe not alwayes hold, that gnolam is with van, signifieth eternity,Hier. in 1. c. Epist. ad Galat. without van, the yeare of the Jubile: for Deut. 15.17. gnolam is with van: and yet it betokeneth the Jubile: he shall be thy servant for ever.
3; Wherefore this word is diversly taken in Scripture, beside that it signifieth an everlasting time without end. 1. It is used for the duration or continuance of the world, as the Rain-bow was a signe of Gods everlasting covenant, that is, so long as the world continueth. 2. It signifieth the whole time of a mans life, Psal. 89.1. I will sing the mercies of the Lord for ever, that is, as long as I live. So Anna promised that Samuel should abide before the Lord for ever, 1 Sam. 1.22. 3. It signifieth a long indefinite time, though not infinite without end, as Gen. 6.4. which of old time were men of renowne. 4. It was used to signifie the yeare of Jubile, which was the space of fifty yeares. 5. That is called eternall, whose time is not prefixed with man, though it be with God: as circumcision is called an everlasting covenant, because it was not to be altered by man. 6. Some thing is called eternall, not in respect of it selfe, but that which it signifieth: as some thinke the land of Canaan is called an everlasting possession, Gen. 17.8. because it was a figure of the celestiall Canaan, Pererius.
QVEST. XIII. How the land Canaan was given for ever to Abraham and his seed.
NOw in that the Lord saith, The land which thou seest, I will give to thee and thy seed for ever: These words are taken by some literally, by others spiritually, by others partly literally, partly spiritually.
Lib. 16. de Civ. Dei. cap. 12.1. Augustine thinketh, that it may be understood simply, because the Jewes dwelt in some Cities of Canaan still, though they were expulsed Jerusalem: but though it were so, yet the Jewes were not Lords, or possessors of all that land: and howsoever it was in Augustines time, that Countrey is not possessed of them now: and indeed long before Augustines time, the Jewes were expelled by Adrian the Emperour.
2. Some doe take these words literally; but with a condition, that the land of Canaan should be so long their possession, as they walked in obedience before God, as Deut. 4.25. If yee corrupt your selves, &c. ye shall perish from the land. Iun. Mercer. Cajetane to this purpose hath a good conceit, as if the Lord should say, quamdiu erit semen tuum, &c. as long as they shall be thy seed, I will give them this land: therefore when they beganne to degenerate from Abraham, and were not his right children, God was no longer tied to his promise.
3. Some further, that like best of the literall sense, doe by ever understand a long continuance of time: for so the Israelites, the seed of Abraham possessed Canaan 1640. yeares, Perer. But this doth not fully satisfie: that the space of lesse than two thousand yeares should be counted an everlasting time.
4. Others by ever, doe take all the time of the law till the Messiah come, that should renew the world by his comming: as Samuel saith, that God would have established Sauls Kingdome for ever, 1 Sam. 13.13. Musculus, Oecolampad. This sense may very well stand concerning the ceremonies, that were to give place unto Christs doctrine, but the possession of Canaan, if the Jewes had beleeved, should have beene no impediment to Christs Kingdome.
5. Some doe understand here the spirituall seed of Abraham, and the spirituall or celestiall Canaan, which the faithfull shall possesse for ever: but this were to turne an history into an allegory.
Lib. 16. Civ. Dei. cap. 11.6. They which interpret these words partly spiritually, partly literally, some take the land of Canaan for that Countrey which was shewed Abraham, but by the seed they would have understood the faithfull, the spirituall kindred of Abraham: and so Augustine saith, that the Christians inhabited that Countrey after the Jewes; but the Christians inhabit it not now, for Saracens and Turks have subdued it, therefore it was not their possession for ever.
7. Others understand, the land promised spiritually, but the seed literally for Christ, who was truly descended of Abraham, Matth. 1.1. and so Saint Paul by seed insinuateth Christ, Galat. 3.16. so unto Christ & his members the promise of the heavenly Canaan belongeth, Iunius. This sense is confirmed by the Prophet Ezechiel, 37-24. David my servant shall be King over them, &c. & they shall dwell in the land that I have given unto Iacob my servant, where your fathers have dwelt, and they shall dwell therein, they and their sons, and their sons sons for ever. Saint Paul also by seed understandeth Christ, Gal. 3.16. Thus we see that not only the land of Canaan, but the whole earth is inhabited by the Christians, the spirituall seed of Christ their David and King: and to them appertaine the promises of the celestiall Canaan, whereof the terrestriall was a type and figure, Mercer. This sense together with the second before alleaged, of the hypotheticall, that is, conditionall promises, seeme to be most fit and proper, and before the rest to be preferred.
QVEST. XIV. Whether Abraham walked thorow the land as the Lord bid him.
Vers. 18. THen Abraham removed his tent, and came and dwelt in the Plaine of Mamre: Abraham did not presently, as some Hebrewes thinke, goe over all the land of Canaan, neither is it like as Tostatus collecteth, because Abraham dwelt in this Plaine, that he did not walke thorow the land, as the Lord bid him, vers. 17. and therefore he saith it is not imperium, but motivum ad gaudium, it was no commandement, but a motive to Abraham to his farther joy, &c. for Abraham had walked thorow a good part already, and no doubt did also take a view of the rest to his farther comfort, as time and opportunity served. Calvin. Musculus. Mercer. it is not like he would neglect any thing, that might either increase his joy, or confirme his faith. 2. This Plaine of Mamre neare Hebron was not out of that Countrey, called Canaan, as Cajetane thinketh: for Hebron was in Canaan, Genes. 23.2. and this abode of Abraham in Hebron, is that dwelling of Abraham in the land of Canaan mentioned, vers. 12. 3. This Plaine or Valley, in Hebrew Eelou, which signifieth an Oake, as the Septuagint translate, was beset and planted with Oakes and other trees, Genes. 18.8. 4. It was called of Mamre the Amorite, either the planter of the trees, or possessor of the ground, who had two other brothers, Eschol, and Aner, confederate with Abraham, Genes. 14.13.24.
QVEST. XV. Of the situation, antiquity, and name of Hebron.
COncerning Hebron, three things briefly shall be declared. 1. The description and situation of it. 2. The antiquity. 3. Of the name.
1. Hebron was situate in the land of Canaan: there was the habitation of Abraham, and there first reigned David: two famous monuments this City had, the tree that Abraham entertained the Angels under, Gen. 18.8. for the tree, Iosephus saith it was a Turpentine tree;Lib. 5. de bell. Iudic. c. 7. Liber. de locis Hebraicis. Terebinthus thought to have continued from the beginning of the world till his time: Hierome saith it was an Oake that lasted till Constantines reigne; Borchardus saith it was Vlmus, an Elme tree, which was to be seene till his time, who lived some 300. yeare since: yet not the same tree, but another, which did spring out of the root of the old, and that is most like: there also is the double cave, which Abraham bought for buriall: where Iosephus saith in his time were to bee seene Abraham and the other Patriarks monuments of marble:Borchard. Monuments of the Patriarks in Hebron. Borchardus saith in his time there was built a Church. Hierome that Abrahams Mansoleum or tombe remained there till his time: ex Perer.
Borchard maketh mention of two other monuments in Hebron: of a certaine cave not farre off in a rocke, where it is said that Adam and Eve continued 100. yeares mourning for their sonne Abel: as also of a certaine field, that hath soft red earth, pliable like wax, whereout they say Adam was made: but these are but conjectures of no certainty.
And so is also that of Hierome, that Adam was buried in Hebron; because the Latine text readeth thus, Iosu. 14.85. Ibi Adam maximus inter Enacim situs est: There Adam the greatest of the Anakims is placed, Adam whether buried in Hebron.which words are otherwise in the Hebrew: He, that is Arba, was a great man among the Anakims: Adam is not here a name proper, but appellative: and Adam by the most of the ancient Writers is held to have beene buried not in Hebron, but in Mount Calvarie, as Origen, Cyprian, Athanasius, Ambrose, with others.
2. For the antiqrity of Hebron. 1. It cannot be so old as some thinke,Hebron how ancient. that it was the first City which was built in the world by Adam, and there Noah to have beene borne: Ioan. Annius: for Henoch builded by Cain, is the first City named in Scripture. 2. Neither is it so ancient as some Hebrewes conjecture, to have beene built by Cham, as Rabbi Salomon: or within 90. yeares after the floud: as Iosephus, who maketh it 2300. yeares elder than his time: for the tower and City of Babel, which were built somewhat above 100. yeare after the floud, are thought to be the first after the floud. 3. And whether Hebron bee more ancient than Memphis is uncertaine, as Iosephus saith it was: but it is evident that it was built seven yeares before Zoan in Egypt, Num. 13.23. which is not Memphis, but Tanis in Egypt, as both the Chald. and Greeke Interpreters read in that place.
3. This Hebron was first called the City of Arba, Genes. 23.2. Iosua 14.15. Arbe signifieth foure: it was not so named either because the foure Patriarks, Adam, Abraham, Isaach, Iacob, and the foure Matrons, Eva, Sara, Rebecca, Lea, were there buried: as the Hebrewes thinke: for whether Adam and Eva were there buried, is uncertaine: nor yet because it was tetrapolis, a City consisting of foure parts, Ioan. Annius: but it was so called of Arba the father or founder of the great Anakims, Iosua 14.15.
It was afterward called Chebron, not of Chebron the sonne of Marescah, the sonne of Caleb, mentioned 1 Chro. 2.42. as Hierome and Musculus thinke; for it had that name long before that Chebron was borne:Whence Hebron was so called. but I rather approve Origens conjecture; who alludeth to the signification of the word, which betokeneth a conjunction or joyning together of the root chabar: because there saith he, conjugia patrum, & reliquia jacent, the bodies of those married couples, Abraham with Sara, Isaach with Rebecca, Greg hom. 18. in Iosuah.Iacob with Lea, are there buried.
4. Places of Doctrine.
1. Doct. Faith is of things not seene, but hoped for.
Vers. 15. ALL the land which thou seest, &c. Here that saying of the Apostle is verified; faith is the evidence of things which are not seene, Heb. 11.1. for Abraham had not yet the breadth of a foot in all this Countrey which is promised him, but by faith he seeth farre off, and beleeveth it should be given to his seed.
2. Doct. God alloweth of no will-worship.
Vers. 18. IN that Abraham built an Altar; he did it not of himselfe, but as he was directed by God: whereby we are taught, that nothing should be brought into the worship of God without his warrant, Calvin: all such worship is called by the Apostle, foreign, will-worship.
5. Places of confutation.
1. Confut. Riches not to be cast away.
Vers. 2. ABraham was very rich in cattell, silver, and gold, &c. Hence appeareth the superstition of Monks and Friers, that thinke that perfection consisteth in poverty, riches are not then to be cast away, Abraham enjoyed them: rich men may please God in their rich estate, so they set not their heart upon their wealth: Augustine well sheweth it in that parable, Luk. 16. Lazarus pauper in sinum divitis Abrahami receptus est: poore Lazarus was received into rich Abrahams bosome; both rich and poore then, if they be faithfull may enter into heaven, Calvin.
2. Confut. The vulgar Latine text not of Hieromes translation.
Vers. 13. WHereas the Septuagint translate, exceeding sinners in the sight of God. Hierome findeth fault with that translation: and saith, it is superfluously added, for the Sodomites were sinners also before men: But whereas the Latine text to the same sense, readeth, coram Domino, before the Lord: hence it is evident, that it is not Hieromes translation, though it commonly beare his name: for it is not like he would reprove his owne worke.
6. Place of Morall observation.
1. Observ. That riches be no let unto our vacation.
Vers. 2. ABraham was very rich, and yet his riches were no impediment to him; let rich men learne by his example, that they be not entangled and hindred by their riches from going forward in their vocation, Calvin: and as the Apostle saith, that they be not high minded, nor trust in uncertaine riche…, &c. 1 Timoth. 6.17. that they be rich in good works, as Abraham was.
2. Observ. The inconvenience of riches.
Vers. 6. ABraham and Loe, before their riches did so mightily increase, were inseparable companion…: but being growne now to be rich, they can no longer dwell together: so they whom neither poverty, nor want, not weary journies, nor strange Countries could part, riches and prosperity divide: if … these holy men riches brought forth this inconvenience, how much harder is it for rich men to keepe the… within bounds? Mer. Musculus. for as the Apostle saith, They that be rich, fall into temptation and snares, 1 Timoth. 6.9.
3. Observ. Of humility towards our inferiours.
Vers. 7. THen Abraham said to Lo…, &c. Chrysostome well noteth here, Cogita quemadmodum … j…niori cesser…, patrum …, &c. C…nsider how the elder giveth place to the younger, the … to the nephew, he that had received great grace of God, to him that yet had shewed no proofe of his vertue. We learne hereby, not onelyonly to honour our superiours but to be humble toward our inferiours, as the Apostle saith, In giving of honour goe one before another, make your selves equall to them of the lower sort, Rom. 12.10, 16.
4. Observ. Gods patience in suffering the wicked.
Vers. 13. THe men of Sodome were wicked. &c. God sometime beareth with the wicked, yea, and suffereth them to enjoy temporall blessings: as here the Sodomites inhabited the most fruitfull Vallies: but they, as the Apostle saith, … the riches of his bountifulnesse, &c. not knowing that the bounty of God leadeth them to repentance, Rom. 2.4. Ca….
5. Observ. God will not shew himselfe where dissension is.
Vers. 14. THen the Lord said to Abraham, &c. When Lot was now departed, and the occasion of dissension cut off, then the Lord appeared to Abraham: so that God will not shew himselfe, nor the spirit of peace there dwell, where is contention. Perer. As Saint Peter sheweth, that by dissension prayers are interrupted, 1 Pet. 3.7.
6. Observ. It is dangerous to love preeminence.
Vers. 15. ALL the land which thou seest. Chrysostome noteth, quantum malum si… …mar… … what an hurtfull thing it is to love to have preeminence: because Lot, that tooke upon him to chuse first, and as he thought, the best ground, yet gained nothing by it: for not long after he was ca… ried away captive. Likewise we see, what a rich thing a contented minde is, Abraham that was co…e… to take the worst lot,A con…en…ed m…de a rich gift. hath the whole Countrey given unto him: so the Lord to Salomon, that onelyonly … ved wisdome, gave honour, and riches beside in great abundance, 1 King. 3. Marl…rat.