Commentary on Genesis and Exodus, Commentary · Chapter 12

Commentary on Genesis and Exodus · Commentary · Chapter 12

p. 118CHAP. XII.

1. The Argument and parts.

THis Chapter hath two parts: the first sheweth the occasion of Abraham ▪ comming into the Land of Canaan, v. 1. to 6. the second containeth such things, as hapned to him there: from v. 6. to the end.

In the first part. 1. Gods calling is set forth, v. 1. with his large and ample promises, both temporall to Abraham himselfe, that his name should be great: to his posterity, that a great nation should rise of him: v. 2. and spirituall: to Abraham, I will blesse thee, to his posterity, all the families of the earth should be blessed in him. v. 3. namely in Christ. 2. Abrahams obedience is set forth, with the circumstances of his age: v. 4. of his company that came with him into the land of Canaan, v. 5.

In the second part is described. 1. Abrahams travell and journeying in Canaan: toward Shechem, where Abraham built an altar, and the Lord appeared to him, vers▪ 6.7. toward Bethel, vers. 8. the South, vers. 9. 2. his going downe into Aegypt: 1. The occasion, by reason of the famine, vers. 10. 2. His consultation with Sa…a, to say she was his sister to save his life, vers. 11, 12, 13. 3. Pharaohs presumption in taking Abrahams wife, to vers. 17. 4. Gods revenge or punishment, vers. 17. which brought forth these three effects, 1. Abrahams admonition by Pharo, vers. 18. 2. the restitution of his wife, vers. 19. 3. his safe deliverance and dimission, vers. 20.

2. The grammaticall construction, or sense.

differ. ver. T.G.r. S, H. ad. C. cor.v. 1. And the Lord had said. S. Ch. A.B. but the Lord: H. for the Lord. T.G.

Come into the land. S.H. into the land, caeter.

v. 5. The soules, which they possessed, S. which he had subjected to the Law. C. which he had made. H. gotten, T.B. G. gnasah, made.

Into Canaan they came, the Sept. have not these words, the rest have.

S. de. S.H. ap. f. pr. T.B.G.r.v. 6. unto an high oake. S. famous valley. H. unto the plaine of Morch. caet. celon, signifieth both an oake, and a valley or plaine.

v. 8. Bethel toward the west: caeter. toward the sea. S. heb. because the Mediterranean Sea, was in the west side of Canaan.

diff. sig. S. c.v. 9. in the desart. S. toward the South: caeter. negebh. signifieth both.

v. 11. tooke his journey toward the East. T. tooke his journey first: C. from the East: c…t. heb. micehedem, toward the East, Gen. 28.

Tr. S. …. pers. S. ver. diff.v. 13. Say, I am his sister. S. thou art my sister: caet.

I shall live for thy sake. H. T. by thy occasion. B. shall be preserved by thee: G. for thy words. C. foreign, because of thee. S.P. heb. biglal, propter, because.

S. ver. diff. diff. temper. T.B.G.I.v. 16. mules and Camels, foreign, S. she ashes and camels, c…t. athon. a she asse, chamer, an hee asse: the mule is the shee.

v. 19. I have taken her to my wife. S.C.P. I might have taken her. caet.

3. The Exegesis or Theologicall Explication.

QVEST. I. Where and how the Lord spake to Abraham.

Vers. 1. FOr the Lord had said, &c. 1. God thus spake to Abraham, not after his fathers death, but while he was yet in Mesopotamia, Act. 7.2. for to what end should the Lord have thus said, Get thee out of the countrey, &c. if hee had beene come out thence already? Calvin. 2. Wee read that God spake unto Abraham eight times, Gen. 12.1. againe, v. 7. and c. 13.14. and c. 15.4. and 17.1. also c. 18.9. and c. 21.9. and 22. 1. It is like that divers other times, the Lord spake unto him: but these are expressed. 2. And how God spake unto Abraham, Basil thinketh it was citra ullam corporis vocem, without any corporall or outward voyce,In c. 7. Isa. but by the illumination of his minde: Ramban thinketh it was by dreame: some, that God spake to him by Sem, or some other Prophet: but in this place it is like that God spake to Abraham either by himselfe, or his Angels; when he spake by dreame in sleepe, or by vision, when he was waking: it is so expressed in the text, as c. 15.1.

QVEST. II. Whether God named it a countrey to Abraham, whither he called him▪

TO the land, that I will shew thee, &c. 1. When the Lord thus called to Abraham, hee named no certaine countrey, whither hee should goe, for the better triall of his faith: for the Apostle saith, Hee knew not whither hee went, Hebr. 11.8. and Stephen, Act. 7.3. nameth no countrey whither hee was called 2. Whereas Canaan is named in the former chapter, vers. 31. either Moses setteth downe the name of the country, by way of anticipation, or God might afterward shew unto Abraham, as he went, whither hee would have him to goe. Calvin. R. Isaach Carus thinketh, that at the first Abraham understood that p. 119countrey to the which hee was called, to be Canaan, because of the curse, that hee should be a servant, &c. but that is not like.

QVEST. III. Wherefore Abraham was called out of Chaldea into Canaan.

ANd the Lord called Abraham out of Chaldea into Canaan. 1. Because Chaldea was given to abominable Idolatry, and other great corruptions of life, where Abraham could not remaine without great danger. 2. That Gods blessing in the multiplying of Abrahams seede might better appeare abroad in a strange countrey. Perer. 3. But the greatest cause was, not as some thinke to converse with Sem, who is held to be Melchizedek; but that Abraham might take possession of that countrey, and by faith and hope enioy that, which was promised to be given to his seede. Calvin.

QVEST. IIII. Where Abraham was, when the Lord first called him.

Where Abraham should be, when as God first called him, there are divers opinions. 1. It can neither be, as Augustine thinketh, that Abraham was called, after he was departed out of Chaldea,August. lib. 16. de civit. Dei. c. 15. before he came to Charran, beeing yet in Mesopotamia: for to what end should the Lord have bidden Abraham to goe out of his countrey, if he had beene removed alreadie? To say with Augustine and Eucherius, that now he is commanded to leave his countrey in affection, as he had alreadie done in bodie, hath no probabilitie: for both Abraham should have beene disobedient to Gods Vocation, beeing wedded still in desire to his countrie, and it is not like that he had a minde to returne to an idolatrous countrey, where he was to expect nothing but persecution. Steven indeed saith, he was in Mesopotamia, when God called him: but Mesopotamia is there taken largely as it comprehendeth Siria and Chaldea: and so Steven saith, that he came out of the land of the Chaldeans. Act. 7.4. Mercer.

2. Neither was Abraham twice called, once in Chaldea, and againe in Charran, as Rupertus and Tostatus thinke upon this place: for this had argued Abrahams sloth and negligence, if hee had made no more haste to obey the calling of God. Steven also, Act. 7. maketh mention but of one calling.

3. To say further, that Steven beeing occupied with other matters might forget himselfe, and not well remember the circumstance of time: or that he was contented to follow the vulgar account, is to doe wrong to so holie a man, being directed by the spirit of God to speake: neither doth Eucherius answer satisfie, that expoundeth Steven thus, that Abraham was placed in the land of Canaan after the death of Terah: he might depart from Charran his father yet living, but all that while hee was a sojourner in Canaan, & had no certaine place till after his fathers death: Contra. But this sense is contrarie to the text, that God after his fathers death foreign, translated or brought Abraham into Canaan: this must be understood not of Abrahams setling in Canaan, but his first remove thither.

4. Neither is Lyranus opinion sound, who therein followeth Rasi and Mizrahi, that the calling, which Moses here speaketh of, was that in Charran: for Abraham is bidden to come out of his countrey: but Charran was not his countrey: and the Lord saith, hee brought him out of Vr of the Chaldeans, chap. 15.7. not out of Charran But Paulus Burgensis opinion is farre wide that Charran was Abrahams countrie, not Chaldea: for Vr of the Chaldees is called the land of his brother Arans nativitie: now whereas Abraham calleth it his countrie where Na…or dwelt in Charran in Aram Naharahim, or Mesopotamia, Gen. 24.8.4.10. there Mesopotamia or Naharaim, the countrie betweene the rivers,Reconciliation of places. is taken in a large sense, as it containeth both Siria and Chaldea as is before shewed: or for that all his kindred were now remooved thither. Mercer.

5. Wherefore the truth is, that Abraham was in Chaldea, when the Lord called him: so Aben Ezra, Mercer. for so the Lord saith, cap. 15.7. and although he is bid to leave his kindred, who came with him, as Terah, and Lot, yet for all this his calling was in Chaldea: for Abraham was ready to have left his kindred, if they had refused to goe with him. And Terah is made the Author of this journey, not as though they went forth without Gods calling, but for that hee was willing to goe with Abraham, Why Terah is named as the chiefe in the journey.whether for griefe of his sonnes death, as Iosephus, or for that though hee was somewhat superstitiously bent, hee was desirous to goe out of that Idolatrous countrey: therefore Terah Abrahams father being the head of the family, is named as the chiefe.

QVEST. V. Of divers kinds of calling and renouncing the world.

THere are divers kinds of callings: some are called immediately of God, either by manifest revelation as Abraham, or secret inspiration: some are called by men, as the Israelites by the Prophets: some are called by affliction, as Psal. 88.34. When hee slew them, they sought and returned. And three wayes doe men forsake the world; 1. by actuall leaving and forsaking all they had, as Abraham here, and the Apostles under Christ. 2. by mortifying their affections, as David was like a weaned childe, Psal. 131.2. 3. by sequestring their thoughts to the contemplation of heavenly things: which S. Paul calleth the having of our conversation in heaven. Phil. 3.20.

QVEST. VI. Seven great blessings upon Abraham.

Vers. 2. I Will make of thee a great nation, &c. 1. God calling Abraham from his countrey, leaveth him not destitute, but promiseth a great recompence: for his countrey, hee is brought into a better land: for a small kinred, a great nation shall come out of him: he is called from his fathers house, but God will make him a father of many nations. 2. The Lord bestoweth upon Abraham seven great blessings. Pe-Perer. p. 120ex Cajetan. 1. I will make thee a great nation: either because many and populous nations came of Abraham, by Hagar, and Ketura, Gen. 25. or in respect of the people of Israel, which was great, not so much in number, as renowne, because of the Kings, Prophets, wise and vertuous men, that came of them.

How Abrahams name was great.2. I will blesse thee. This blessing was able to make his barren wife Sara fruitfull, Vatablus. I will make thee rich, prosperous, Musculus. Or I will blesse thee spiritually, Rupertus.

3. I will make thy name great. 1. Abrahams name was reverenced even among the heathen, as Iosephus sheweth, lib. 1. antiquit. 2. It was great, in respect of the faithfull, that are called the children of Abraham. 3. Great, because the Lord vouchsafeth to call himselfe the God of Abraham, Isaak, and Iacob. 4. Great in respect of Christ, that came of Abraham, Matth. 1.1. Perer.

4. Thou shalt bee a blessing. 1. It signifieth the certainty of this blessing: whom man blesseth, they are not alway blessed: but he that God blesseth, shall surely bee blessed. 2. The excellency of this blessing: he shall not only bee blessed, but a blessing it selfe. 3. And he should be a forme of blessing: as they should say, the God of Abraham, Isaac, &c. blesse thee. Calvin.

5. I will blesse them that blesse thee, &c. Abrahams friends should bee blessed for his sake: as Lot. Gen. 14. Ismael, 25. therefore Abimelech being a King, did desire to make a league with Abraham, because he saw God was with him.

6. I will curse them, &c. So perished Pharao, Og, Sehon, the Assyrians, Chaldeans, were punished for their enmity against the people of God: Luther. Therefore Balaam durst not curse the people of God, because the Lord had not cursed them, Numb. 23.

How all nations are blessed is Abraham.7. All the families of the earth shall be blessed in thee. 1. Not only because they shall take up a forme of blessing, as the Hebrewes interpret, the Lord blesse thee like Abraham, for this forme among all the families of the earth, was not used: the Romanes in the coronation of their Emperours were wont to say, …is falicior Augusto, melior Trajano, be more happy than Augustus, better than Trajane. 2. Neither so onelyonly, because all Gentiles should be blessed for imitating the example of faithfull Abraham. 3. Non tantum significat ipsum fore exempler, sed causam benedictionis: it signifieth he should not only be an example or patterne, but a cause of blessing: because in Christ the seed of Abraham, as the Apostle expoundeth, Galath. 3.16. all the nations in the world were blessed. Calvin.

QVEST. VII. Of the computation of the 430. yeare mentioned by S. Paul. Gal. 3.17.

FRom this promise made to Abraham, are we to account the 430. yeares, which S. Paul saith were betweene the promise and the law, Galath. 3.17. 1. Hereunto agreeth the computation of Moses, that the Israelites dwelt in Aegypt foure hundred and thirty yeares, Exod. 12.40. not in Aegypt onelyonly, but in Aegypt and Canaan, as the Septuagint doe interpret that place; for so long it was since Abraham first began to sojourne in Canaan, at what time also by reason of the famine hee went into Aegypt: so Iosephus maketh his computation; to the building of Salomons temple, from the departure of the Israelites out of Aegypt,Lib. 8. antiq. 592. yeares, and from Abrahams comming into Canaan, a thousand and twentie: so that there shall be betweene Abrahams arrivall in Canaan, and the deliverance of the Israelites out of Aegypt, by this account foure hundred twenty eight.Genebrards errour. 2. Genebrard then is greatly deceived, that counteth six hundred yeares from Abrahams comming into Canaan, to the Israelites going out of Aegypt: for both Saint Paul is directly against him, who (as Genebrard would enforce) hath no relation in that number to the time of the Israelites dwelling in Aegypt: neither doth the computation of the yeares agree: for from Abrahams comming to Canaan till Iacobs going into Aegypt,The true computation of the yeeres from Abrahams comming into Canaan to the going of the Israelites out of Aegypt. are but yeers 215. which are gathered thus: from the promise to the birth of Isaak, 25. from thence to the birth of Iacob, 60. from thence till hee went into Aegypt, 130. and the time from thence till the Israelites going out, though it cannot bee so certainely gathered, is thought not to exceed two hundred and fifteene yeare more: as shall bee shewed, when wee come to that place of the fifteenth chapter. 3. Though Saint Paul make mention of that promise, which was made to Abraham and his seed, which seemeth to bee that, Gen. 22.18. yet by the account of the yeeres, it must bee referred to this promise: for the other renewed, when Isaak should have beene offered up. was fifty yeeres, if Isaak were then 25. as Iosephus, or if hee were 37. as some other Hebrewes thinke, it was 62. yeeres after: and so many yeeres should we want of foure hundred and thirty. And then the same word, seed, is not here used; yet there is the same sense: for the Lord in saying, in thee shall all the families of the earth bee blessed, meaneth his seed. 4. Further, whereas Abraham is said to bee seventy five yeere old at his departure out of Charran, and the promise was made before hee came out of Chaldea: his time of abode could not bee long there, not five yeares, as Iunius supposeth, but I rather thinke with Augustine and Eucherius, Lib. 16. de civit. dei. cap. 16. & 24.that all was done in a yeare or two at the most. Mercer. his going out of Chaldea, staying at Charran, and departure from thence: for it is not like but that Abraham made all haste to obey Gods call.

QVEST. VIII. Why Lot accompanied Abraham.

Vers. 5. ABraham tooke Sarai, &c. and Lot. 1. Lot followed not Abraham, because he was his adopted son,Ioseph. lib. 1. antiqu…. What soules Abraham got in Charran. as Iosephus thinketh, for then he would not have suffered him to goe apart from him, Gen. 13. and he called him his brother, not his sonne. ibid. But Lot, as one set apart also to be a worshipper of God▪ is content to leave his other kindred, and accompany righteous Abraham. 2. Where mention is made of the soules, which they had gotten in Charran, it is neither like that Lots two daughters were there borne, but rather at Sodome: neither by soules (with some) doe wee understand cattell, for that p. 121were improper: neither need we referre it to the winning and converting of soules,Eu…eb. lib. 10. de prepa. Evang. cap. …. Iustin. lib. 36. Abraham not King of Damascus. as the Chalde text seemeth to interpret, alleaged before: but it is taken for the servants which Abraham had purchased there, Muscul. And such as were borne of those servants. 3. But as for that opinion of Nicolaus Damascenus, and Iustinus, that Abraham before he came into Canaan was King of Damascus: I leave it as a fancie; for the text sheweth th…r Abrah…m came forthwith from Charran to Canaan: and it had shewed some disobedience in Abraham in foreslaking the time to follow the calling of God: yea wee finde not that Abraham had any certaine dwelling place, but removed from place to place, and was as a pilgrime and stranger, therefore not like to have beene a King.

QVEST. IX. What place Sechem was, and the valley of Moreh.

Vers. 6. ABraham passed thorow the land, to the place of Sechem, and to the Plaine of Moreh. 1. This Sechem was not on the East side of Canaan, as Perer. but rather toward the West where the Sunne goeth downe, Deut. 11.30. 2. It is called the place rather than Citie of Sechem, because afterward there was built the City Sechem, Gen. 33.18. so called of Sechem the sonne of H…mor. 3. Eusebius maketh two Sechems, this, which in his time was called Neapolis, destroyed by Abimelech, Iud. 9. re-edified by Ieroboam, 1 King. 12.25. and another in Mount Ephraim, which pertained to the lot of the Priests, Iosu. 21.21. but it is evident that these were all one: for Ieroboams Sechem was also in Mount Ephraim, 1 King. 12.25. Neither doe we finde mention made of two Sechems in the Scripture: not farre from this City was the Mountaine that had two tops, Hebal and Garrizim, Deut. 11.30. from whence the blessings and curses were delivered: this is the same City which is called Sychar, Ioh. 4. neare unto which was Iacobs Well, Mercer. 4. Not farre from Sechem was the Plaine of Morch, (so called of More the possessor thereof, as the Plaine of Mamre was named of the owner, Mercer.) which the Septuag. translate the high Oak: the truth is, that it was bo…b a Plaine and set with Oakes, Deut. 11.30. another word is used, Guerabah, which signifieth a Plaine: there Iacob under an Oake buried the images which were in his house, Gen. 35. 4. He hid them under an Oake that was by Sechem: Iosua made a covenant with the people in this Sechem, and pitched a stone under an Oake, in witnesse thereof, Iosua 24.26. In this Plaine was Abimelech made king by the men of Sechem, Iud. 9.6. Some thinke that in this Plaine were situated the fiue Cities, Sodome, Gomorrha, Adama, Seboim, Zoar, Lyran. Tostat.

QVEST. X. Why it is added the Canaanites were in the land.

THe Canaanite was in the land. 1. These Canaanites were not they, which gave denomination to the whole Countrey and land of Canaan: but these were some one people of Canaans posterity, which were especially called by that name, who inhabited in the West part of Canaan, by the Sea and the coast of Jordan, Num. 13.30. 2. This is expressed that the Canaanites dwelt in the land, not to shew Abrahams right, because he came of Sem, to whose seed this Countrey appertained, which was usurped by the Caanites; for it appeareth not, thar Sems posterity ever inhabited this Countrey: and if it had beene Abrahams right, God should have given him but his owne: whereas it was Gods love toward Abraham, that brought him to this Countrey, Deut. 4.37. and these people were cast out for their wickednesse, Abrahams seed did not possesse it for their righteousnesse, Deut. 9.6. Neither had they any right unto it, but of Gods favour. 3. But this is added, to shew that Abraham was a stranger in Canaan, to whom God gave not so much as the breadth of a foot, as Saint Stephen saith, Act. 7.5. that his faith hereby might bee exercised, in beleeving God, who promised it to his seed, Iun. as also seeing Abraham was called to a land where the wicked dwelt, wherein he had no certaine possession given him, the Lord would have him thereby to be put in minde of his celestiall countrey, as the Apostle sheweth, Heb. 11.16. Calvin.

QVEST. XI. How God appeared to Abraham.

Vers. 7. THe Lord appeared to Abraham. 1. God is not said before to have appeared to Abraham: and how he appeared, it is not expressed, whether in a dreame, in vision, or face to face, that is, manifestly, not darkly, for these are the three wayes wherby God appeareth, Num▪ 12.6.8. it is not like, that God shewed himselfe by a dreame, as Cajetane thinketh, for the Scripture useth to expresse that kind of apparition by name: as Matth. 1. The Angell of the Lord appeared to Ioseph by dreame: but after some other manner. 2. God promiseth to Abraham two unlikely things: that he should have seed, whereas his wife was barren, that his seed should have that land wherein the Canaanites yet dwelt, that was a mighty nation:Wherefore God deferred his promise. that Abraham should wholly depend upon God. 3. And the Lord deferreth his promise, both that Abraham and his seed should be tryed by affliction in Canaan and Egypt, that they might acknowledge Gods free gift, and he stayeth till the wickednesse of the Canaanites was come to the full, Genes. 15.16. 4. Hee buildeth an Altar to testifie his thankfulnesse. Perer. not without Gods warrant,Why he built an Altar. for the Lord in that place appeared, Muscul. and Abraham doth testifie his inward faith, by his outward profession. Calvin.

QUEST. XII. Why Abraham so oft removed.

Vers. 8. HE removed thence to a Mountaine, &c. 1. He removed, because his building of Altars was offensive to the Inhabitants, and it was a wonder that hee was not stoned of them for the same. Calvin. As also it pleased God hereby to trie Abrahams faith, being tossed thus from post to pillar, and that thereby hee might bee a meane by his godly life and religion to call that people to repentance, Pererius. 2. Hee is said to pitch his tents, being ready as souldiers are, to remove their p. 122campe,Of Bethel. Chrysost. 3. This Bethel was at this time called Luz, Gen. 28.19. It is called Bethel by way of anticipation, by that name which it had afterward: and it was removed from Hai, here named, by the space of a mile.Hai. This Hai was that City which Iosuah destroyed, cap. 8. there was another City of the same name among the Ammonites, Ierem. 49.5. this Hai was three miles situate from Jericho, and as farre from Elizeus fountaine neare to Jerico,The mountain where Abraham built an Altar. 2 King. 2. Perer. ex Andr. Mas. … Borchard. 4. This hill wherein Abraham built an Altar, was the same wherein Iosua also reared an Altar, in Mount Ebal, neare to Hai, Ios. 8.30. this hill had two tops or heads, Hebal and Garizim, where was built a temple in disgrace of that at Jerusalem: and this is the hill which the Samaritane woman meaneth, Ioh. 4. which hill is not neare to Jerico and Gilgal, as Mercator collecteth out of Eusebius booke de loc. Hebraic. translated by Hierome, but neare to Sechem, and not neare Gilgal, as the Septuag. read, which might deceive Euseb. but over against it, Pererius.

QVEST. XIII. Of Abrahams going downe into Egypt.

Vers. 10. THen there came a famine in the land, therefore Abraham went downe into Egypt, &c. 1. Abraham falleth into three great tentations at once. 1. He is pinched with famine. 2. In danger of his life among the Aegyptians. 3. And his wives chastity put in great hazard. 2. Abraham goeth downe into Aegypt, constrained thereto by the famine, being not able to releeve himselfe in Canaan, where hee possessed not one foot:God tempted two wayes. he would not tempt God, to refuse the meanes which was offered. 3. For God is tempted two wayes, when men are either addicted altogether to the meanes, as Thomas would not beleeve unlesse he saw: others tempted God, when they immediately depended upon his providence, rejecting the meanes, as Ahaz refused to have a signe given him, Isay 7. 4. God suffered Abraham to bee thus tempted. 1. For the triall of his faith, Calvin. 2. That Gods mercy might the better appeare in his deliverance from so many dangers. 3. To be an example and comfort to posterity how to behave themselves in the like dangers. Pererius. 4. Vt lucem doctrinae & virtutis suae impertiret Aegyptiis; to impart unto the Aegyptians the light of his doctrine and vertue, Chrys. 5. Abraham sinned not in going downe to Aegypt, as Ramban, Hom. 30. in Gen. Abraham sinned not in going downe to Egypt.Moses Gerundens. collecteth, because he forsooke the land of Canaan, as though he could not have beene provided for there: and therefore he thinketh that Abrahams posterity was afterward afflicted in Egypt: For 1. Abraham should rather have offended, if he had refused the meanes offered for his releefe. 2. He had no commandement not to goe into Egypt, as afterward Isaak had, chap. 26.23. he went but to sojourne there, as the text saith, in minde and in heart, his desire and affection was still to the promised Canaan, Musculus.

QVEST. XIV. The feare of Abraham concerning Sarai her beauty.

Vers. 11, 12. I Know thou art a faire woman, &c. they will kill me, and save thee alive, &c. 1. Sarai though stricken in yeares, retained her excellent favour and beauty still, either because in those dayes the vigour of the body so soone decayed not, or her not bearing of her children might be a means to preserve her strength and beauty, or God might give her that speciall gift, to exercise Abraham in that feare, Calvin. 2. And Abraham feareth what might happen to him in Egypt, rather than in Canaan, because the Canaanites were generally better coloured and fairer than the Egyptians, among whom Sarai, though not regarded in Canaan, might be desired in Egypt, Iunius, Perer. 3. The Hebrewes fondly imagine, that Abraham knew not his wife to be faire till now, having hitherto abstained from her company: but that is untrue: for what reason had Abraham so long to refraine in lawfull marriage? neither if it were so, could it have beene knowne, that Sarai was barren: therefore Abrahams words, I know, &c. must not be referred onelyonly to the next clause, that thou art faire, but to the whole sentence following, vers. 12. that the Aegyptians when they see thee, &c. will kill me. 4. We may see what a dangerous thing beauty is in a woman not vertuously given, seeing even in Sarai so godly a matrone, it put Abraham in such feare, Muscul. 5. Likewise in the Egyptians, is noted both their raging affection, that made no conscience of murther to enjoy their lust, and their blindnesse of judgement, that made lesse account of murther than adultery: for they would kill Abraham first, before they violate his wife. Perer.

QVEST. XV. Whether Abraham and Sarai dissembled in saying she was his sister.

Vers. 13. SAy thou art my sister, &c. 1. Both their impudent mouthes are to be stopped that altogether exclaime against this fact of Abraham, making him by his dissimulation as a bawd of his owne wife. 2. Neither yet can this fact be altogether excused, as Augustine doth, Vxorem ta…uit non negavit; He denieth her not his wife, but concealeth her: Nihil mentitus erat, quia proquinqua erat sanguine▪ He lyed not at all, because she was his kinswoman in bloud, and so his sister, as Lot is called his brother: for in affirming her to be his sister, they inferred she was not his wife, and so the truth was not onelyonly concealed, but dissembled. 3. Wherefore as Calvin saith, Videtur aliquid mendacii admixtum, It seemeth that some untruth was sprinkled or mixed herein: for Sara is noted to have beene for this her dissimulation reproved. Gen. 20.16.

QVEST. XVI. Whether Abraham did well in bringing Sarai into danger for her chastity.

Origen …am. in Gen. Hier. trad. in Gen. cont. Faust. l…b. 22. cap 26.THat my life may be preserved by thee. 1. Neither was this fact of Abraham so hainous as Origen seemeth to thinke, that Sara was exposita contaminationibus per convenientiam maritalem: was exposed to pollution by the connivence or sufferance of her husband, and therefore he runneth here to allegories. Hierome also calleth it foedam necessitatem, an uncleane necessity.

2. Neither can this fact be altogether excused, seeing his wives chastity was thereby brought into danger. p. 1231. Neither can Augustines excuse suffice, Vxorem Deo credidit, ne polucretur, He committed his wife to God, that he should keepe her from being polluted: for this had beene to presume. 2. Nor Rupertus fully giveth satisfaction, Quam potuit periculi partem sustulit, caetera Deo commendavit: that he prevented part of the danger himselfe, in providing for his life, the rest he committed to God. For no man must doe evill that good may come thereof. Abraham to save his life should not hazard her chastity. 3. Neither yet doth Cajetane sufficiently answer the matter, That without Sara her consent he knew she could not be coupled in marriage to any: for violence might have beene offered to her, though she consented not. 4. Neither is it like that Abraham did thus by any instinct from God, as Pererius thinketh: no such thing being expressed.

3. Wherefore this proceeded of Abrahams infirmitie rather, who should have committed the preservation of his life rather to the providence of God, than any such deuice of his owne. Vatablus: and although Abrahams intent were good, to preserve his life in regard of Gods promise made to his seede, yet he failed in the meanes: and though he had rather have died, than hazard his wives chastitie, yet being wholly intent how to provide for his life he forgetteth all other things, and casteth what perill might come one way, and not another. Calvin.

QUEST. XVII. Of the taking of Sarai into Pharaos house.

Vers. 15. THe woman was taken into Pharaos house, 17. but the Lord plagued Pharao and his house. The violent taking of women used among the Gentiles. How Pharao was plagued.1. It was an usuall thing among the heathen Princes, (whose will stood for a law) to take with violence at their pleasure such women as they liked: so the Egyptians did steale away Isis, the daughter of Inachus, King of Argives, and caried her into Egypt. The Grecians carried away Europa, daughter of Agenor, out of Phenicia into Creta. Iason brought Medea from Colchis into Grecia: Paris did the like to Helena Menelaus wife: so doth Pharao here to Sarai. 2. Pharao was plagued some thinke with a flux of bloud, some, in that the wombs of their women were shut up, as it is in the like story, Gen. 20. Iosephus thinketh it was the plague: Philo a torment both of bodie and minde: it is most like it was such a plague as Pharao felt in himselfe. 3. His house also was smitten with the same plague: not onelyonly the Princes that commended Sarai her beauty, and so were accessary to this fact, as Chrysostome thinketh: but the whole house generally: who though they all were not agents in this matter, yet God, whose judgements, though secret,Why his house was punished. yet are alwayes just, was able to finde sufficient cause of punishment among them, Calvin.

QVEST. XVIII. How Pharao did know that Sara was Abrahams wife.

Vers. 18. WHat is this thing thou hast done unto mee, &c. By this wee see, that even among the heathen, adultery was counted an hainous sinne, Et regi ipsi cavendum, Sara was Abrahams wife.and even to be shunned of the King, Ambr. lib. de Abrah. c. 2. 2. Pharao taketh it grievously, that hee was thus deceived of a stranger, and if God had not protected Abraham, it might have cost him his life, Luther. 3. This was knowne to Pharao, not by the Egyptian Priests, whom Pharao should consult withall, as Iosephus thinketh, though sometime it may please God, that such may gesse at the truth, as Balaam did: but either it was made manifest by divine revelation, as the like was to Abimelech, Gen. 20. Chrysostom. or else by the confession of Sara, Oecolampad. after that Pharao being feared by these plagues, beganne to examine what might be the cause. 4. Pharao layeth all the fault upon Abraham, not considering, that God saw his unchaste thought, and his inhumanity towards strangers, Iun.

QVEST. XIX. How Sarah was preserved from Pharaos lust.

Vers. 19. BEhold thy wife, take her, &c. 1. Sarai was kept by Gods providence from the violent lust of Pharao: as she was likewise preserved from Abimilech, Genes. 20. if God shewed that mercy to Abraham againe offending in the like, it cannot be otherwise thought, but he found that mercy with God before: and the preservation of Sarai the second time, sheweth that she was not corrupted before, Calvin. 2. The cause hereof, was neither any moderate disposition in Pharao, nor yet because the use was among those Easterne Princes (as we reade of the Kings of Persia) Est. 12.12. to prepare and purifie with sweet oyles and odours some while before such women as entred into the King. Hieron. But it is most like, that Pharao. was hindred by this sudden disease, that he could not accomplish his lust, Iun. and therein Chrysostome noteth the like miraculous deliverance of Sara from Pharaos raging lust, as of Daniel from the Lions. 3. The reason why here it is not expressed, in like manner▪ as Gen. 20. that Pharao came not neare Sarai, Theodoret maketh to be this; because, Per id temporis Sarai paritura erat Isaach: about that time Sarai was to beare Isaach: and therefore it is expressed, Ne suspectum illud semen esset: lest he might bee thought not of Abrahams seed. 4. Rupertus well noteth in this story of Abraham, a type and figure of those things that hapned to his posterity. 1. As a famine brought Abraham into Egypt,Abrahams being in Egypt a type of his posterity. so did it Iacob and his familie. 2. As Abraham was afflicted by the taking away of his wife, so was his seed oppressed. 3. As Pharao was plagued for Abraham and Sarai, so Pharao and Egypt were punished with ten plagues because of the Israelites. 4. As Abraham was enriched by Pharao, so the Israelites received great gifts of the Egyptians, when they went out.

QVEST. XX. How long Abraham stayed in Egypt.

COncerning the time of Abrahams being in Egypt. 1: Neither is it true, as Eusebius citeth out of one Atrabanus, that he aboad there twenty yeares: seeing Abraham had dwelt but ten yeares in Canaan,Euseb. lib. 9. de prepar. Evang. 1. ult. when Hagar was given him, and Ismael borne, Gen. 16. 2. Neither was Abraham so long conversant in Egypt, and that by the leave of Pharao, as that he did teach them the liberall sciences, as Astrologie, p. 124and such like, as Iosephus thinketh, lib. 1. antiquit. But it is most like they learned it afterward by Iacob, that lived there seventeene yeares: or of Ioseph, that was their governour 80. yeares. 3. Wherefore at this time it is probable that Abraham stayed not long in Egypt, no not a yeare: for presently after that Pharao was plagued of God, he delivered Sarai, and sent away Abraham, giving him guides to see him safely conveyed.

QUEST. XXII. How the Kings of Egypt came to be called Pharaos.

Vers. 20. PHarao gave commandement, &c. 1. It appeareth, that the name of Pharao was common to all the Kings of Egypt,Lodovis. Vives in August. de Civ Dei. lib. 10. ca. 43. and no proper name: for the Kings of Egypt were so called above a thousand yeares from Abraham, till the destruction of the Temple: and they had orher proper names beside, as we reade of Pharao Necho, 2 King. 23. of Pharao Ophra, Ierem. 44.30. 2. It is not like they were so called, as Vives thinketh, of Pharus an obscure Island, of the which there was no reason to name their Kings. 3. But rather as Iosephus conjectureth of one of their first Kings, that was so called: as the Kings of Syria were called Antiochi, the Kings of Egypt after Alexander, Ptolomie: the Emperours of Rome,Iosephus errour. Caesars and Augustine. 4. But whereas Iosephus thinketh, that after Pharao Salomons father in law, none of the Kings of Egypt were named Pharaos, it is a manifest errour, for 400. yeares after Salomon, in Iosias time, mention is made of Pharao Necho, 2 King. 23.

4. Places of doctrine.

1. Doct. Of the free grace of election.

Vers. 1. THe Lord had said, get thee out of thy Countrey, &c. This calling of Abraham from among the Chaldeans, without any merit or desert in Abraham, who lay drowned in the dregges of superstition, is an argument of our free and gracious election in Christ, without respect of any worthinesse in us; as the Apostle saith, We are saved by grace through faith, Ephes. 2.8. Calvin, Perer.

2. Doct. Vocation of the Gentiles.

Lib. 3. cont. IulianCYrill also well noteth, Ex vocatione Abraha prasignata est vocatio Iudaeorum & Gentium, &c. By the vocation of Abraham, is signified the calling of the Iewes and Gentiles, who was the father of the faithfull and beleevers.

3. Doct. Canaanites in the Church.

Vers. 6. THe Canaanite was in the land, &c. As there were Canaanites in the promised land; so there are Canaanites in the Church, such as challenge to themselves the name and profession of the Church, being but Usurpers and Canaanites, whom God shall one day cast out, as Iosua did the Canaanites, Marloret.

4. Doct. Abrahams faith in Christ.

Vers. 8. HE built an Altar to the Lord, &c. Abraham knew well enough, that God was not pleased with the bloud of beasts: his faith therefore directeth him to the bloud of Christ, whose day Abraham saw and rejoyced, Ioh. 8.56. Calvin.

5. Places of confutation.

1. Confut. Against the Iewes: the Messiah shall not erect a temporall Kingdome.

Verse. 3. IN thee shall all the families of the earth be blessed, &c. The Messias then promised to Abraham shall not come to conquer the nations by the sword, or to erect a temporall Kingdome, as the Jewes imagine; but he shall be the cause of their spirituall blessing, to deliver them from the wrath and curse of God, Luther.

2. Confut. Against Monkes that pretend Abrahams example.

Vers. 4. SO Abraham departed, &c. The example of Abraham leaving his Country, is unfitly alleaged by the Papists, as a ground of Monasticall life. 1. Abraham had the expresse commandement of God so to doe, but they can shew no warrant out of Gods word. 2. Abraham went from Idolaters, but Monkes goe unto Idolaters, and the profession of Idolatry. 3. Abraham went he knew not whither, but the Monkes know very well whither they goe, to ease, pleasure, riches, Muscul.

3. Confut. Against the invocation of Saints.

Vers. 8. HE built an Altar, and called upon the name, &c. This manner of invocation used by the fathers of the old Testament, should be a patterne unto true worshippers of God under the new. They onelyonly invocated and called upon the name of God: we read not of any other of the holy men their predecessors, whom they made their advocates. Wherefore it is a superstitious and new doctrine, … call upon any in prayer but the Lord.

p. 1254. Confut. Against naked ceremonies, without the spirituall substance.

FUrther, the building of the Altar was but the outward forme and ceremonie: the substance, was the invocation of the name of God. We learne, that ceremonies are but vaine observations, if they be not referred to the spirituall worship. Wherefore hypocrites relying upon outward rites, doe but worship God in vaine. Calvin.

5. Confut. Against pilgrimage.

ABraham came into the land of Canaan. 1. Neither of an unstable minde, which maketh many to change Countreyes. 2. Nor of a thirsting desire to see strange fashions, and learne curious Art…, as Pythagoras, Empedocles, Plato, among the heathen travelled. 3. Nor yet of a covetous minde, to enrich himselfe, as Merchants use. 4. Not yet of a superstitious devotion, to visit the Sepulchers of holy men, and to goe in pilgrimage to holy places, (which cause Pererius alloweth) for he came from Mesopotamia, where Paradise was, and by likelihood Adam, and Melchisedech, and other holy Patriarkes buried. 5. But he travelleth both to be delivered from the perillous society of Idolaters, where he lived,Perer. i…. v. 10. as also with a purpose to draw others to the knowledge of God.

6. Confut. Against them that measure religion by plenty.

Vers. 10. THen there came a famine in the land. Before Abraham came into Canaan, we read of no famine, as soone as he is entred a famine followed him. Wherefore it is a frivolous objection against the Gospell, if where it is professed, famine sometime be sent, and scarcity of things: for so in the time of Elias and Elizeus, there hapned famines, and in Saint Pauls time under Claudius: Luther. This was the foolish argument of the idolatrous women, who to justifie their superstition thus alleaged: When we burnt incense to the Queene of heaven, we had all things plenty, &c. Ierem. 44.17.

7. Confut. Hebrewes come not of the Egyptians.

ABraham went downe to Egypt. 1. Hence appeareth the errour of Possidonius, Appion, with others, that thinke the Hebrewes tooke first their originall from the Egyptians. 2. They also are here confuted,Ioseph. advers. Appion. Herod. l. 2. Plin. l. 2. who thinke that Egypt before Homers time, was a navigable Sea, or fennie ground, not habitable, which in continuance of time was gained from the water. Herodotus calleth it accessionem terra, & fluminis donum, an addition to the land, and a gift of the floud: for we see that Egypt was an habitable Countrey in Abrahams time, nine hundred yeares before Homer: who lived (as most hold) an hundred yeare after the Trojane warre, which fell out about the same time that Heli was Judge in Israel: so that Homer flourished under Salomon; nine hundred yeares and more from Abraham: from the 75. yeare of Abrahams age,Homer in what time he lived. Lib. 8. antiquit. Egypt not so ancient as Iosephus maketh it. to the going of the Israelites out of Egypt, are foure hundred and thirty: from thence to the building of the Temple under Salomon, foure hundred eighty. 3. As those that doe make the land of Egypt too young, so Iosephus maketh it too ancient, that affirmeth that there were Kings in Egypt for the space of 1300. yeares and more, before Salomon, whereas from the floud untill Salomon, there are not accounted above 1335. yeares in all: and it is not like, that within 35. yeares after the floud, Egypt could be inhabited, much lesse have a King.

6. Morall observations.

1. Morall Observ. To forsake all, and follow Christ.

Vers. 1. GEt thee out of thy Countrey, &c. By the example of Abraham, that left his Countrey and kindred to obey the calling of God, we learne to forsake father and mother, and whatsoever else we have in the world to follow Christ: for our Saviour saith, He that loveth father or mother more than me, is not worthy of me, Matth. 10.37. Marlor.

2. Morall Observ. A good name the gift of God.

Vers. 2. I Will make thy name great, &c. As men ought not ambitiously to hunt after the praise of men, as the Pharisies did, Matth. 6. so we ought not to neglect a good name in the world: we see here it is the blessing of God, and promised to Abraham, Perer. The Apostle also saith, Procure things … in the sight of all men, Rom. 12.17.

3. Morall Observ. Good men have their enemies.

Vers. 3. I Will curse them that curse thee, &c. Abraham though a just and upright man, yet he should finde evill willers in the world, such as would curse and not blesse him: so we learne, that good men, though they give no just occasion of offence, shall not want their enemies: Vatabl. As our Saviour Christ full of all goodnesse, found many enemies in the world, and few friends.

4. Morall Observ. Many blessed for good mens sakes.

I Will blesse them that blesse thee, &c. We see that many are blessed for good mens sakes, and Laban fared well for Iacob. Egypt blessed for Iosephs sake. Philo concludeth well,Phil. 1. de migrat. Abraham.Phil 1 Oremus igitur ut tanquam columna in domo, &c. vir justus permaneat ac calamitatum remedium: Let us pray that as the pillar in the house, a good man may continue, to be a remedy against calamity.

p. 1265. Morall. Observ. The obedience and love of wives toward their husbands.

Vers. 5. ABraham tooke Sarai his wife, &c. Chrysostome noteth in Sarai her great obedience, qua taut a facilitate cum viro peregrinaretur, which so readily travelled and tooke paines to goe with her husband: hom. 32. in Genes. Ambrose setteth forth her love, qua contenta periclitari pudere potius, quam virum salute: which did chuse rather to hazard her chastity, than her husband his life and safety. And Saint Peter setteth forth Sarai, an example of loving obedience to all wives, 1 Pet. 3.

6. Morall Observ. God comforteth his children in their affliction.

Verse. 7. THe Lord appeared to Abraham: God leaveth not Abraham comfortlesse in the midst of his afflictions: but he doth refresh him, both by appearing to him, and renewing his promises concerning Canaan: so the Lord doth visit his children in mercy, both by the secret inspiration of his spirit, and by the inward revelation of the joyes to come: as Saint Paul expresseth both, Rom. 8. the first, vers. 15. We have received the spirit of adoption, whereby we cry Abba, father: the second, vers. 18. I account that the afflictions of this life are not worthy the joy which shall be revealed.

7. Morall Observ. Murther followeth unlawfull lust.

Vers. 12. THey will kill me, &c. Such is the force of unlawfull lust and desire, that they will not spare to kill, to fulfill their minde and pleasures: as David did Vriah to enjoy his wife, Ahab, Naboth for his Vineyard, Musculus.

8. Morall Obser. Of flattering Courtiers.

Vers. 15. THe Princes of Pharao saw her and commended her: We see the property of flattering Courtiers, that seeke to please the Princes humour, and to feed his fancie, and devise how to serve his delight, Calvin. As the Wise man saith, Of a prince that hearkneth to lies, all his servants are wicked, Pro. 29.12. so here as Pharao gave his minde to lust and concupiscence, his servants were likewise addicted.

9. Morall Observ. The great care the Lord hath over the righteous.

Vers. 17. THe Lord plagued Pharao: We see what great care God hath of his children: he for Abrahams sake punished the King: as it is said in the Psalmes, Hee rebuked Kings for their sakes: so here we see verified that saying, Psal. 34.30. Many are the tribulations of the righteous, but the Lord delivereth them out of all: Wherefore happy are they which trust in the Lord: hee will never faile such.

10. Morall Observ. God the revenger of wedlocke-breakers.

BEcause of Sarai Abrahams wife: Thus it is evident, that God is the revenger of all wedlocke-breakers:Lib. de Abraham cap. 1. for he will maintaine his owne ordinance: Ambrose saith excellently, Nemo alienum affectit … rum, &c. let no man affect anothers bed, nor be enticed thereunto, inscitia, vel stultitia mariti, vel longi…e absentia: by the ignorance, simplicity, or absence of the husband: adest praesul conjugii Deus, vicem absentis muriti tuetur, observat excubias; God the Patron of marriage is present, he supplieth the roome of the husband being absent, he keepeth watch, &c. so the Apostle also saith: whoremongers and adulterers God will judge, &c. Heb. 13.4.