An Exposition of Genesis, Genesis · Chapter 12
CHAP. XII.
It pleaseth some to begin this chapter at the 31th. verse of the former; the history of Abrams call seeming to begin there; but upon that account, it should rather begin at the 27th Others adde the three former verses of this unto the former Chapter, as belonging to the call of Abram and begin this 12th. chapter at the fourth verse, Jun The old division of the Hebrewes, by three characteristical letters. foreign make here the third great Parasha or section of the law to begin. The matter is not of great moment, so long as the true dependance of the history is made known, I shall therefore keep to the order of our Translators, beginning the chapter as they doe.
Now in this chapter beginning here, these three general heads are considerable.
1. Gods call to Abram expressed, ver. 1.2.3.
2. Abrams obedience in egresse and progresse. Ver. 4.9.
3. Abrams journying to Egypt with its events. Ver. 10.20.
The first general is laid down, in the three first verses, which follow. Wherein note.
1. The call given from God. Ver. 1.
2. The incouragement in a seven-fold promise, following, ver. 2.3.
Ver. 1. And Jehovah said to Abram, goe thou for thy self, from thy land, and from thy kinred, and from thy fathers house, to the land which I will make thee see, Cald. same. — Which I shall shew to thee. Sep.
Ver. 2. And I will make thee to a great nation, and I will blesse thee, and I will magnifie thy name, and thou shalt be, or be thou a blessing. Sep. and Cal. to same.
Ver. 3. And I will blesse them that blesse thee, and I will curse them, that curse thee, and all the families of the ground shall be blessed in thee, Sep. and Cald. to same.
In which description of Abrams call.
Ver. 1.1. The person calling, Jehovah, — And Jehovah said, but how spake he? Mediatly by another, so some think, that God called him by Schem, but it is groundles. Luth. It is by the letter, and other following expressions more clear, that God spake now immediatly to him as at other times. The calling was divine for its principle, the God of glory. Act. 7.2.
2. The person called, Abram, a man, while he lived in Ur of the Caldees, not recorded for any eminency of piety, but concurring in the corrupt way of religion with his fathers house, no way more worthy than any other, that God should look upon him: until grace had separated him; and thereby he is stiled the friend of God. Isai. 41.2.8. Isai. 51.2.
3. The time of this call; it is related in the time past, he said, but when said God this? was it now in Charan after his father was dead or was it in Ur of the Caldees, before Terach remooved thence? With respect unto the context foregoing, it giveth the reason of their first motion, and therefore must then be before their coming out of Ur of the Caldees; and we read not of a second call; as some presume that God called him again out of Charan, after his fathers death. But it should seem that Abram now remooveth in the strength of the first call. It is well read, God had said to Abram, that is, formerly in Ur, and by an Hysterosis usuall with the Hebrew's in this history, it is here afterwards related, when they were come so farre as Charan.
4. The Call itself; wherein are obvious.
foreign1. The motion commanded, expressed thus, goe for thy self, ours read no more but goe thou; yet it is emphatical, as if he should say, though no body should goe with thee, yet goe thou by thy self, thou art the man, that I have set my eye upon, and my command is upon thee, be sure, goe thou.
2. The term from whence in three expressions set forth.
1. From thy own land which was Ur of the Caldees, the land of his nativity Chap. 11.28.
2. From thy kinred, — That is, from those that came out of the same loines, and womb with him, naturally dear to him, onelyonly all corrupted from the purity of God.
3. From thy Fathers house, — That is, from all his neer relations, priviledges, and dearest injoyments by nature.
3. The term whereunto, paraphrased thus, — To the land which I shall shew thee, or make thee see, although thou knowest not where it is. About the place whereunto he is called to goe, these conditions are obvious.
1. It is not named in the call, however, it is in their progresse called Kenaan.
2. It was altogether unknown to Abram, that sense could not incourage him to obedience, but faith onelyonly upon Gods call. Heb. 11.8.
3. It was a place of Gods discovery, it is the land which I will will make thee see; which notes. (1) It was of Gods providing. (2) That it must be good from God. (3) That it should be made visible to Abram however for present, his faith onelyonly could see it, in Gods word.
These Notes may be here observed.
D. 1. In divine history the Spirit relates somtimes that last, which in order is first.
D. 2. Jehovah the God of glory is onelyonly he whose word must sway the hearts of his creatures.
D. 3. Special and singular is the call of God in gathering his Church. It was to Abram.
D. 4. Free and effectual is Gods call without mans desert or help. As of Abram.
D. 5. Gods call, is for separation from corruption, in setling his Church.
D. 6. Country, kinred, and dearest relations with injoyments must be left, when God calle's to it.
D. 7. Faith mooveth the soule of Gods call when it hath no sense of any advantage, but rather of great disadvantage.
D. 8. Gods providence and discovery will not let his call be to the hurt of believers. Ver. 10.
2. Now followeth the incouragement which God giveth to Abram in a multiplied promise.
Ver. 2.3. As it is read before.
In which promise of incouragement concurre these seven particulars observable, 1.Ver. 2. — And I will make thee into a great nation.
At this time in Ur of the Caldees he was childles and Sarah barren, now when God calleth him thence, it is as much as if God should say. Depart from this place, here thou shalt have no children, but when thou art come whither I call thee, I will open Sarai's womb, and make thee by thy posterity to a great Nation, foreignthe very same word is used, whereby the gentiles are usually called in the Prophets, and which the Jewes accounted an odious name, but under it they must come if they be Abrams seed: collateral lines Abram had, by Hagar and Keturah, but the line by Sarai is that which is of promise; and therefore he speaks not of nations but of one mighty nation, which was Israel.
2. — And I will blesse thee, Gods blessing is the effectual working and bestowing of some special good, either temporal or spiritual, both kinds are here included. It comprehends the extent of all Gods Covenant, his special love, and all the good fruits of it both for this life, and that which is to come. Gal. 3.7.
3. — And I mill magnify or make thy name great. foreignThis concerns his r…pute; because being called from his own, he might justly fear disrespect among strangers; God incourageth him by this, that he will make his name famous; that is, for piety, virtue, goodnes, power and prowesse; it containes.
1. A greatning of all good, which is the ground of true honor and respect among the best.
2. A greatning of the fame, & report of all this in the eares of the inhabitants of the earth. Now this was effected both in Abrams person, and in his seed which is specially intended. And such a good and great name is a precious oyntment, a sweet blessing. Eccl. 12.7.3. Pro. 22.1.
4. — And be thou a blessing. Or thou shalt be. Sept
This blessing may be taken. (1) Actively, that he should give blessing unto others. 2. Passively, that he should be blessed. So Sept. In it is an addition to former promises, that is of certainty, upon Gods command. Ps. 123.5.6. Ps. 133.3.
Ver. 3.5. — And I will bless them that blesse thee.
Here is a further incouragement, that God will be a friend to Abrams friends, such is the gracious dignation of God toward his poor servants in Covenant with him.
6. — And I will curse them that curse thee. See more of Gods goodnes to his called one, God is in league for the offensive part, to be an enemy also to his enemies, two words are here used. (1) That upon the enemies part,foreign — Signifieth to set light by, and so to vilify or reproach, which God takes notice of, to judge. (2) The word upon Gods part, — Is to curse unto perdition; so much is God incensed against the enemies of his covenanted ones.
7. — And in thee shall all the families of the ground be blessed. (1) The subject here, all families of the ground or earth, notes all sorts of people or nations. (2) The good promised, shall be blessed, that is, doubtles, with all spiritual blessings the ground of all other good, this is Gospel blessing, as the Apostle interprets. (3) The meanes, in thee, that is, by him, as the Father of the promised seed, but indeed in Christ which is the seed itself is the blessing conferred on poor sinners. So that here the Gospel is preached to Abraham for his incouragement. Gal. 3.8. &c, And this, 430 yeare before the Law given by Moses, therefore not to be disanulled by any dispensation therein.
We may Note from it.
D. 1. God indulgeth and incourageth his called to obedience as well as commands them. Generally from the blessing annexed.
D. 2. The solitary and childles, will God make to abound in seed, being obedient to his call.
D. 3. The Gentiles by Gods word of promise are given to Abram as his seed.
D. 4. All blessing spiritual and temporal is given to Abram, and his seed in the way of obedience to God.
D. 5. Greatnes and excellency of name God will give to his despised ones, obeying his call.
D. 6. God makes sure his blessing to his called, and makes them a blessing to others also. Ver. 2.
D. 7. God will surely be a friend to blesse all the friends of his Church and people.
D. 8. God will surely be an enemy to curse all the enemies of his called. Numb. 24.9.
D. 9. The Gospel was truly given to Abram 430 years before the Law. Gal. 3.17.
D. 10. By that Gospel all men on earth must now be blessed. V. 3.
The second general is Abrams obedience unto this call of God, which is recorded, ver. 4, 9. Wherein these passages are related.
1. His egresse from Charan to Canaan, ver. 4, 5.
2. His progresse in Canaan afterward, ver. 6, 9.
The former is thus reported by Moses.
Ver. 4. And Abram walked, went, or departed even as Jehovah had spoken to him, and Lot went with him; and Abram was the son of 5 years and of 70 years in his going out of Charan. — foreign. Sept. Cald. same.
Ver. 5. And Abram took Sarai his wife, and Lot his brothers son, and all their substance which they had gathered, and the soul which they had made in Charan, and they went out to go into the Land of Canaan, and they entred into the Land of Canaan. — And every soule which they possessed, &c. Sept. — All the soules which they had subjected to the Law in Charan, &c. Cald.
Ver. 4.In which passage, these particulars occurre. (1) Abrams motion, he walked: that is, he left Charan, and took his journy and walked and went forward, as formerly purposed, onelyonly remember this was in faith. (2) The rule of his motion expressed to bee, — As Jehovah had spoken to him, not here in Charan, but before in Ur of the Caldees; for no more but one call from God, do Moses and Stephen relate; that word of God now Abram observes, his father being dead, to steer his motion forward with one companion named afterward. (3) His age, now when he departed from Charan, 75 years old, or the son of 75 years he was, that is in the 75th year of his age, which cleareth up the doubt of being Terahs Eldest son, as before hath bin noted, it could not be he, for he was born in the 130th year of Terach, Anno mundi 2083.
Ver. 5.(4) His company and carriage in his journey. (1) Sarai his wife, (2) Lot his brothers son, (3) Their carriage — All the gettings which they gott: foreignsome riches and substance not a little it seemeth they had gathered in Charan, which they carry with them. (4) Their servants paraphrased by a single word, And the soul, for soules, as Gen. 14.21. And these soules by a synecdoche usual for persons, these described to be under them as servants; they made them, that is purchased them as Sept. Or subjected them to the Law. As the Caldee.foreign Such probably they were, as were converted by them to the fear, and Worship of the true God: The commendation of Abrams houshold servants, and his care of them, give's good presumption of this interpretation, that they were soules made or turned unto God in Charan, it is an error to read, begot. (5) The end of the journey intended. They went out to go into the Land of Cenayan: Thither was Abram called, and thither intended they to go when they were stopt at Charan, as ch. 11, ver. 31. (6) Their arrival into the place proposed, And they came or entred into the Land of Cenayan, that is, they reached their journies end, as to the country, unto which God called.
From it take these Notes.
D. 1. Faith moov's the soul from its rest to finish the work of God.
D. 2. Faith onelyonly worketh up to the word of the Lord.
D. 3. Obedience to the utmost of that word is the necessary issue of a sound faith.
D. 4. A partner in the same faith, will share also in the same work. So Lot.
D. 5. Faith in age will moove Soules over all difficulties. It held out in Abram for 100 years after this. Ver. 4. Psalm 92.
D. 6. Faith will carry wife and Kinred and all at Gods call with them.
D. 7. Faith makes diligent in callings and is not void of Gods blessing in the increase of substance.
D. 8. Faith in Governours will labour to make their Servants Gods, and bring them into Gods Church with themselves.
D. 9. Beleeving proselyts will go where Gods Church mooveth.
D. 10. Faith mooveth soules onelyonly to the Land of Promise. Such was Canaan. Heb. 11.9. Good in it self. Deut. 8.7, 8, 9. Ezek. 20.6. Jehovahs Land, Hosea 9.3. Holy Land, Zech. 2.12. Land of Immanuel, Isaiah 8.8. A type of Heaven, Heb. 11.9, 10.
D. 11. Faith doth surely arrive at the Promised Land at last. Ver. 5.
2. His obedience is further expressed in his progresse thorough Kenaan whereof we have a three fold mention.
1. Of his motion to the place of Schechem. ver. 6.7.
2. Of his motion toward the east part. ver. 8.
3. Of his motion toward the south part. ver. 9.
The first motion of him in this land is thus told.
Ver. 6.Ver. 6. And Abram passed thorough the land to the place of Shecem, to the oak of Moreh, and the Canaanite was then in the land. — To a tall oake and the Canaanits did then inhabit the land. Sept.
To the plain of Moreh, and the Canaanite then did abide in the land. Cald.
Ver. 7.Ver. 7. And Jehovah appeared unto Abram and said, to thy seed will I give this land, and he built there an altar to Jehovah who had appeared unto him. Sept. and Cald. to the same. To thy sonne Cald.
In which journall, we have here related. (1) Abrams first stage, wherein are mentioned.
1. The traveller, Abram, doubtles not single and alone, but with his former company.
2. The motion recorded, — He passed, he was not yet suffered to sit still, but as a pilgrim, which was yet his condition, he travelleth onward, he is a passenger here whither he was called, his foot was not yet fixed.
3. The space wherein he mooveth, it is — Within the compass of Canaan the land of promise, there he findes not rest.
4. The place of his first pitching. Set out by two notations. (1) — To the place of Shecem, it was a place in the midst of Canaan; when Moses wrote this, doubtles a great city was there, though perhaps not so in the time of Abrams travells. Gen. 33.18. It is computed to be about 300 mile from Charan, somthing a long tract, (2) — To the oak of Moreh, that is an oak grove, not one oak. Deut. 11.30. Some read plaines, vally'es, or Champian. so Cald. An high oak Sep. Moreh is conceived to be the name of a man as Mamre was; or of some mountain Gen. 13.18. Judg. 7.1.
5. The description of the men among whom he came, An the Canaanite was then in the land. (1) Their name notes them to be a cursed seed of Cham, most desperat enemies to God, and to his people, who were continual oppresso'rs to them, bad welcom could Abram expect among them. Deut. 12.30.31. This was one trial of faith more after a weary journy.
2. The time when Abram was called and might have looked for quiet possession, then fell he among those who were as vile as those in Ur of the Caldees, his obedience mett with discouragement. (3) The place was the land unto which God called him, and that this should yeeld him no better company or entertainment; it is a sharpe trial.
6. His entertainment there with God, in two expressions setting out.
1. Gods apparition to him. And Jehovah appeared unto Abram, that is at this time and in this place, and amidst this discouraging people. (1) The party appearing was Jehovah, he that was, is, and is to come, able enough to incourage against all oppositions of creatures. (2) The apparition, was a clear discovery of him whether in visible shape by vision, or otherwise is not expressed; but clearly did God manifest himself to Abram amidst all these stumbling blocks in his way.
2. Gods promise expressed thus — And he said I wil give to thy seed this v…ry land. Wherein occurre. (1) The promise maker Jehovah who was able to perform it. (2) The promise receiver, or the subject to whom the promise is made, it is Abrams seed; the eminent seed especially, but to all his seed generally who were to be the Church of God; himself saw not so much as his seed, onelyonly by faith he received the promise, (3) The promise itself, I wil give this very land. (1) The matter promised, that very land so possessed by enemies, so polluted by wickednes, so improbable to be owned by God, or possessed by Abrams seed, this very land (2) The freenes of promise, God will give it, it is not for their worth or power in themselves, but Gods free disposition. (3) The end of allotting this to Abrams portion, that it might be the place for his Church eminently, and God might be known to dwell amongst them.
7. Abrams return to God upon this apparition and promise, recorded in the following words. — And he built there, &c. Where.
1. The work is expressed, he built an altar, this was an act of worship, it was for burnt offerings and meat offerings; thereon to figure the sacrifice of Christ, and to worship the Lord with the sacrifice of praise; as was the use of the altar-service; where the unity of it is also remarkable, it was but one, and therein a special type of Christ.
2. The dedication of it, it was to Jehovah the onelyonly object of his peoples sacrifice and Worship, not to the vanities of the gentiles
3. The reason of this dedication, because God there appeared to him.
1. To comfort him in his sad trialls among the Canaanites.
2. To authorize him for erecting this altar; upon which ground, and no other, it becomes a work acceptable with God. It was no will-worship, as the worke of idolatrous Papists is, to set up altars which God commands not, but forbids. Having therefore Gods countenance he is neither afraid nor ashamed to Worship his God according to truth, even before the enemies of the Lord, but he builds his altar, professeth his God, and Worshippeth him.
All which teacheth us.
D. 1. Not onelyonly egresse from wayes prohibited, but progresse in Gods way must shew the obedience of faith.
D. 2. Faith will make a soul a pilgrim on earth, to passe up and down, at Gods command Heb. 11.9.
D. 3. Short pitching places doth God allott to believers here below.
D. 4. Sore travells may God allott to his believing seed on earth.
D. 5. Sore trialls doth God put upon his believing seed pitching them among the vilest sinners. Ver. 6.
D. 6 In saddest trialls God makes sweetest discoveries of himselfe to his believing children.
D. 7. Gods apparition unto his, is not without a promise to them.
D. 8. Gods promise is very Canaan, the land o… good, and all heavenly good presented by it.
D. 9. Abrams seed by Christ is the proper subject of the promised inheritance, heaven is theirs.
D. 10. All this good temporal and spiritual is Gods free gift, not their desert.
D. 11. Gods promise is enough to strengthen his against all the Canaanites, even all enemies that may hinder believers from their inheritance.
D. 12. Faith learns its duty, as well as receiveth its comforts from Gods appearance.
D. 13. Faith carrieth the soul to Worship God onelyonly.
D. 14. Faith raiseth monuments of praise for the wonders of Gods promise.
D. 15. Faith makes return of all Worship to God upon his own altar, and in his own way which is our Lord Jesus Christ; in the truth of those typical expressions.
D. 16. One altar onelyonly at once did God require and Saints erect; as the true type of one Christ. Ver. 7. Thorough and by whom we must come to God.
The second stage of Abrams progresse in the land of Canaan now followeth.
Ver. 8. And he removed or translated himself thence to a mountain from the east of Bethel and pitched or stretched his tent; Bethel being sea-ward and Hayi eastward; and he built there an altar to Jehovah, and called upon the name of Jehovah. — And he departed thence, &c. And set up his tent in Bethel toward the sea, &c. Sept. — And he ascended thence, &c. having Bethel on the west, and Hai on the east, and there he built an altar before the Lord, and praied in the name of the Lord. Cald.
Two maine things are recorded here.
1. His motion from Moreh. (2) His religion. In the former these terms are obvious. (1) His motion connected to the former pitching. Ver. 8.Ver. 8. And, or afterward (because it noteth the order of action) he remooved, translated, or thrust out himself. The cause or occasion is not expressed of his sudden remoove; it is conceived, some hard usage at Shecem, which may be; yet doubtles Gods will in his remooval, is not to be denied, though not expressed; wherein God would have him to be as a stranger in the land of promise, that so his motions might be in faith, for such the Spirit doth make them, he mooved still by faith.
2. The term from whence. — From thence, that is, from the place of Shecem where it is probable Gods true Worship found but bad entertainment.
3. The term whereunto — Unto a mountain on the east of Bethel. It is thought about 24 miles in our English account these places were distant, what motive might draw him hither is not mentioned, but surely thither he came not without God.
4. His pitching or setting down. And he stretched his tent. — His dwelling and the manner of it are carried in this expression, he dwelt there, but he did but tent it there, he built no city nor house but sat down a little while in his booth or moovable habitation. It is opposed to a fixed house. The dwelling in which noted them strangers and pilgrims; that they looked not for their rest here.
5. The topography, for its situation, recorded to be distinguished by Bethel sea-ward, and Hai eastward. That is, this mountaine where he pitched, had Bethel on the west, which was their seaward, neither was it now called Bethel but Luts, for Jacob gave it that name above 150 years after this time: Moses therefore useth that name which was known to his generation Gen. 28.19. It is here so named by anticipation. It was the place, where God appeared to Jacob, therefore called the house of God which afterward became Bethaven the house of iniquity, Hosea. 4.
Idols being set up thereby Jeroboam. So also this place had Hai on the east of it; the place memorable for Israels fall in part, and Josuahs prevailing with God against it. Josh. 7. The Sept. say he set his tabernacle in Bethel, but that cannot be; however some have made that superstitious use of it, as to think the place more holy. Yet the Spirit records it not for any such end.
2. Here his religion is reported, which appeareth in two particulars.
1. His edifice described. — And there he built, &c. Doubtles, the former raised was pulled down, and being now come to his second stage, he raiseth another altar unto God; continuing the ordinances of his Worship in every place.
2. His use of it according to Gods appointment, and he called upon, as some, or, in the name of the Lord, as others, and so noting a double service. (1) Respecting God, and that is invocation or prayer. (2) Respecting man, and that is proclaiming the name of the Lord to them: teaching, preaching in the name of the Lord. Joel. 2.32. Isai. 40.3.6. Rom. 10.13.
3. Adde to this the last stage following.
Ver. 9.Ver. 9. And Abram went forward in going and journying toward the south, Cald. same. — And Abram took up. (viz. his tent) and going on, pitched his camp in the desert. Sept.
Where we may observe as recorded.
1. Another motion of Abrams — This connection may be read further more, or afterward, Abram takes up his stakes of his tent, and mooveth again.
2. The continuance of his motion, going and journying — That is, in the doubled expression noting the continuance of his motion, and restlesnes in the same, all which may not be thought to be without Gods instinct and approbation to exercise faith, to give him in some measure a sight of the promised land, and by him to sow some seed of truth and holines therein.
3. The term, whereto he reacheth is named here the south — That is, the south tract of Canaan, which looketh toward Egypt, whither afterward he remooved because of the famine, as followeth in this Chapter.
There is no other but this general notion of it. Some conceive, Hebron to be the place, which afterward was a Royal city, but no certainty can be made of it. The Hebrewes note the South, to set out prosperous place… …nd states, by Ezek. 40.2. As also the North to be the point whence evil is denounced to come. Ier. 1.13.14. As is grown to a Proverb. Omne malum ab Aquilone. But this is conjecture.
These truths issue from it
D. 1. Faith mooves a man from place to place in the world, upon Gods word or intimation.
D. 2. The bad entertainment of believers in the World maketh them remoove their stages.
D. 3. In the wandrings of believers God sends abroad the discoveries of his will to several places.
D. 4. Faith maketh soules dwell in tents here below, and be still moovable for heaven.
D. 5. Faith causeth soules to adhere unto, and make profession of the true religion of God, in all places, faith is never ashamed of God, truth, worship or way.
D. 6. Believing soules cannot be without communion with God in offering to him, and hearing from him.
D. 7. Supplication to God and speaking in his name are special wayes of Worship suting believers. Ver. 8
D. 8. Faith maketh saints true so journers below, to be still taking up their stakes at Gods beck.
D. 9. To all points, East and West and South God orders the motions of the Saints to leave some savour of his truth every where. V. 9.
The third general portion of the Chapter containeth Abrams journy into Egypt, and the occurencies there, for the time of his sojourning.
Wherein we have related.
1. The occasion of his remooval thither. ver. 10.
2. The provision of the flesh for his Security. ver. 11.12.13.
3. The events befalling him there.
1. The danger of his wife. ver. 14.15.
2. The entertainment of himself, ver. 16.
3. The hand of God upon Pharaoh. ver. 17.
4. The return of Pharaoh to Abraham.
1. By way of reproof, ver. 18.19.
2. By his dismission, ver. 19.20.
1. The occasion of his going into Egypt is this.
Ver. 10.Ver. 10. And there was a famin in the land, and Abram descended into Egypt to sojourn there, because great was the famin in the land. Because the famin grew strong, or prevailed upon the land. Sept. and Cald.
In which passage we have related unto us.
1. A providential stroak of God upon Kenaan the land of promise, in which we observe, — (1) The evill now incumbent, Famin, that is, a scarcity of all food,foreign and necessaries for life, one of Gods great plagues, which he layeth on sinners; the woeful events of which may we read Lam. 2.21. Lam. 4.4. &c.
2. The infliction of it, it was not by chance; no other but the word of God made this to be, who giveth rain at his pleasure, and makes the heavens like brasse. His provoked anger causeth this to be.
3. The place, in the land, that is, the land of Kenaan, which was the land of promise, memorable for plenty, that it was a land flowing with milk and hony, what the special cause provoking God might be is not recorded, but the wickednes of that people was great; and this is the first history we have of Gods plaguing sinners by famin. It might peradventure be cast upon Abraham by them, that his new Religion was the cause of this; as somtimes others have charged it upon the true Worship of God, when it was for their idolatry. But this we may be bold in, God aimed at the trial of Abrahams faith in it, as appear's in the sequel.
2. Abrams farther motion is recorded. — And Abraham descended, &c. Where is read. (1) The moover, Abram called out of Ur of the Caldees, made the father of beleevers, in whom the experiment of faith was made to the highest, who is here also put upon a new trial.
2. His motion, He descended, or went down, so it seemeth it was accounted from Kenaan to Egypt, a motion by descent, so also. Gen. 42.2.
3. The term, it was from the South of Kenaan into Egypt; the next of kin, as well as in place, to the Canaanites, abounding no less with wickednes, which put's Abram into a fear when he was forced now that way, they were of the children of Cham. Why he should turn this way may not be thought, but upon some guidance from God; although the neernes of it to the south of Kenaan, might invite to it.
4. The end of his motion, to sojourn there, for the time of the famine; not to be an inhabitant among them: it is fabulous with the Jewes that he should goe thither against God, and therefore afterward God makes his seed to serve there.
We have no more here than a new trial of his faith, where he seemeth to stagger more than before; yet it was a famin, which drove him, and afterward his seed into Egypt.
3. The pressing outward reason, that puts him on it. Because great was, &c. we had but the bare relation of the famin before,foreign here it is repeated as the reason of Abrams motion together with an aggravation. It was a grievous famin, which doubtles appeared in the grievous effects, of that judgment, wasting and death, hereupon by Gods leave he provides for his own safety.
The trial of his faith visible in this is manifold.
1. I have followed God at his call, and hath he brought me into a land to starve me and mine?
2. I left places of plenty in obedience to God; and is famin the reward of it?
3. Why may I not return to my old place where no rumor of these wants are?
4. Why must I to Egypt, where I am afraid of my self and mine?
Yet his faith answereth all. God will have it so, and his will is good though I see it not; and here against hope he beleeveth in hope also.
Take these notes from it.
D. 1. Affliction to affliction, trial to trial doth God knit somtimes for his beleeving Saints.
D. 2. Where his Saints come, God sends somtimes heavy judgments, though not for their sakes.
D. 3. A fruitfull land is quickly made barren at the word of an angry God.
D. 4. In midst of famine God opens a way for his beleeving Saints to avoid the stroake.
D. 5. Beleevers will turn no way but Gods, for their security and sustenance.
D. 6. Saints desire but to sojourn in the world; for a little space to live here.
D. 7. Grievous, prevailing judgments in a place are sometimes a call to Gods servants to remoove. Ver. 10.
2. The next thing considerable in this Abrams remooval, is …is carnal policy or provision to save himself from the danger that was feared.
Ver. 11. And it was, as when he drew neer to enter Egypt, and (or that) he said to Sarai his wife, be hold now I know or have known that thou art a woman fair to look upon. foreign. Sept. Cald. to the same.
Ver. 12. And it will be, when the Egyptians shall see thee and shall say, this is his wife they will even kill me, and will make thee to live. — foreign. Sept. — And reserve thee. Cald.
Ver. 13. Say I pray thee, thou art my sister, that it may be well to me for thy sake, and my soul shall live because of thee. — I am his sister, &c. Sept. — And my life may be preserved for thy word. Cald.
In this passage Abrams consultation with flesh and blood about his own safety is to evident. Not to aggravate it beyond bounds, as some of the Jewes do, nor yet to lessen it, as if no fault were in it, as some Christians doe. Luther.
It was certainly a great infirmity, whereby his faith was assaulted and weakned at this time.
Herein Note.
1. The time of this sad temptation, when he consults with the flesh, expressed thus.Ver. 11. — And it was when he drew neer to enter into egypt. Where is.
1. The event declared, It was, or it came to passe, viz. That relation, following.
2 The time with the occasion carried in it, when he came neer to Egypt. The place of his danger and fear, the neerer he comes thither, the more is he shaken.
2. His consultation with his wife about his feares, and proposalls for escape, wherein.
1. His motion to her, declared thus, — He spake to Sarai his wife, kindly doubtles, and with desire of her concurrence to his project now in hand, arising from a great passion of fear.
2. The ground of it, which is threefold. (1) His wives beauty. — Behold now I know thou art a woman fair to look upon; wherein. (1) His cognizance which he hath not onelyonly of this one ground of her beauty, but of all the rest that follow. However it was the fond conceit of some Jewes, that he knew not Sarai's beauty before now, but that term rendred now is no particle of time, whence his knowledge, but onelyonly explicative or declarative: therefore the seventy omit it (2) The ground he taketh notice of, that might work his danger, and so breed his fear, thou art a woman fair to look upon, or of a fair countenance. This was eminent in comparison to the swarthy Egyptians; and so much the more at this time, she being about 60 years of age; which however strength of nature at that time, or her barrennes might help, yet the special gift of God is not be neglected in it, and this now becomes a snare to Abraham and herself; as being an object to carnal eyes.
2. The lust of the Egyptians.— And it shall be, Ver. 12.&c. This also he knew; It may be by the general disposition of the men, or it may be as a Prophet, for surely he was not mistaken in them, these things he knew. (1) That the Egyptians would see her, that is look upon her with lustful eyes, burning after her. (2) That they would conclude she was a wife, and therefore envy him that had her, and have an evil eye upon him.
3. The cruelty of the Egyptians to him though favour to her — And they will kill &c. This also he knew, lust was outragious, and would kill any that stood in its way, for the freer injoyment of its desire, this was one ground of his fear as to himself; but the other for his wife, that they would keep her alive onelyonly to abuse her; and this also shaketh him.
3. The advise which here-upon he giveth to his wife laied down. Ver. 13.Ver. 13. Say I pray thee thou art my sister. It is much questioned among some ancient and modern, whether in this counsail Abram sinned. It must be granted, that the thing was truth expresly, she was his sister in some sense, but did not he intend that thereby the Egyptians should beleeve, she was not his wife, and therefore free for them to take her? This cannot be denied; for he expresseth, the Egyptians would say shee was his wise, which he would not have known; and in these words put into Sarai's mouth he intends closely to deny it, when he would not have it known. This therefore was an evil, and arising from weaknes of faith, which elsewhere is expresly reproved.
4. The end of all this consulation is declared in the closing words. — That it may be well, &c. That is outwardly well, that he might live secure from danger, and injoy for himself and family all the good things of Egypt in such a time of scarcity in Canaan; this was his end, however his way unto it was not drawn out by God, but by the flesh, and this befel him of Gods mercy but not as the fruit of his own carnal counsail.
Note now from it
D. 1. Approach to danger hastens on temptation upon Gods own eminent ones. So here.
D. 2. Places of refuge may prove places of danger and distresse to Gods own.
D. 3. Feare may overtake beleevers and weaken faith in times of danger.
D. 4. Fear may put Saints upon carnal consultations for their security.
D. 5. Beauty is a shrewd snare for them that have it, and them that love it. Ver. 11.
D. 6. Lust is baited with beauty to the violation of neerest bonds, even between husband and wife.
D. 7. Raging lust is cruel even to destroy any that hinder's it.
D. 8. Lust spares its darling, and favours it, onelyonly to abuse it. Ver. 12.
D. 9. Believers may be so tempted as to make lies their refuge, and dissemble.
D. 10. Self good and security may put the faithfull upon bad shifts to compasse it, so here; but as a way mark to avoid it. Ver. 13.
3. The events which by providence fell out while Abram was in Egypt: which are four.
1. The danger of his wife expressed. Ver. 14.15.
Ver. 14.Ver. 14. And it was in Abrams entring into Egypt, and the Egyptians looked on the woman because she was very faire. Cald, to the same. — The Egyptians seeing the woman that, &c. Sept.
Ver. 15. And the Princes of Pharaoh saw her, and praised her unto Pharaoh, and the woman was taken into the house of Pharaoh. Cald. same. — And they brought her into Pharaohs house. Sept.
In which passage is evident, that Abrams fear in part came upon him. Whereby he might see the danger of faiths failing; in both these verses are considerable.
1. The time of this event — It was as his first entrance into Egypt, there he seeth presently the fruit of unbeleeving fear.
2. The event it self, set out in three particulars.
1. The inspection of the vulgar Egyptians, which takes in, (1) Their act. They looked on her, &c. — That is, they looked upon her & eyed her lustfully. (2) The reason of it — Because she was very faire: foreignThe reason of this excellent forme, must mainly be some special work of God, she being so much stricken in years as before was noted, at least 60 years old, yet now her eminent beauty is visible.
2. The demeanour of the princes and chief men, discovered Ver. 15.Ver. 15. — Two acts of theirs are recorded. (1) These court-parasites and panders look upon her with lustful purposes. (2) In their usual unclean discourse they commend her to Pharaoh, as a Paramour fit for a king, such attenders have bin usually in the courts of wicked kings.
3. The carriage of Pharoah to her. And the woman was taken, &c. Wherein her danger increaseth, (1) She was taken, probably not by force but by flattery from Abram, who now seeth the fruit of dissembling her to be his wife. (2) She is take into Pharaohs house, not to his bed which God prevented, but under his power, whether to be prepared for him by purifying and perfuming, as is read of others, Esther. 2.3. (3) She is brought unto an idolatrous lustful king; such as in himself, would not spare to defile her; all which circumstances aggravat her danger.
Note hence.
D. 1. Somtimes what unbeleif feareth, commeth to passe in the very time and place expected.
D. 2. Vnclean hearts love to gaze, where lust may be satisfied.
D. 3. Eminency of beauty God can give in old age. V. 14.
D. 4. The greatest beauty may bring the greatest danger.
D. 5. High places make men bold somtimes to commit high sinnes.
D. 6. Courts of wicked Kings are usually schooles of uncleannes.
D. 7. God suffers chastest soules somtimes to be tempted in such places.
D. 8. It is a grievous temptation to be under the power of a lustful King. V. 15.
The second event under providence is Abrams own entertainment in Egypt something answering his own scope in his carnal counsail.
Ver. 16.Ver. 16. And he did good to Abram for her sake, & there was to him, or he had sheep & oxen, & he-asses, & men servants, & woman servants and shee-asses, and camels. — And they used Abram well, &c. mules, foreign, half asses and camels. Sept. Cald the same with Hebr. In which passage is discovered that he had his desire intended, that it might be well with him, for her sake. ver. 13. Which appear's in two particulars.
1. His usage by Pharaoh and his princes.
Wherein note. (1) The connection. And, which coupleth his peace with his wifes danger, she was taken away to Pharaoh, and he in the mean time well intreated.
2. The subject or guest entertained, Abram, now under great temptations and fears doubtles.
3. The benefacto'r that entertains him Pharaoh himself. So the Hebr. notes it in the singular, and doubtles his Princes and servants at their masters command, all ready to serve him. So the Sept. read plural.
4. The usage he findeth, he doth good to him or dealeth kindly with him, that is by speaking kindly, and imparting freely all things for his outward comfort. This he aimed at in concealing his wife, and this God brings about for him, though not approving his way.
5. The reason of this kind respect. It was for his wises sake, who he said, was his sister. Her beauty pleaseth Pharaoh; and therefore he useth all courtesy to her friend, for a more free injoyment of her. This was his reach, however Gods over-ruling thoughts were not so.
2. His possessions, sheep, oxen, &c. Unto him were all these is the Hebrew phrase, or he had them, doubtles he brought his houshold with him into Egypt, and cattel also, but here is noted the increase, and quiet injoyment of them among the Egyptians. The summe is, he was very rich And increased in outward wealth.
Take from all these Notes.
D. 1. Saints injoyments here are bitter-sweet, especially when procured by fleshly wayes.
D. 2. Providence somtimes giveth out issues of good to Saints that have used fleshly counsels for the obtaining them.
D. 3. God makes his people to find favour in the eyes of the wicked at his pleasuere.
D. 4. Wicked lustfull men may be full of kindnes to serve their own turns.
D. 5. Wealth is not inconsistent with grace, though oft-times separated from it.
D. 6. God can give abundance unto his in the very place of streights and trialls. So here. Ver. 16.
The third event is that which befel Pharaoh at this time, together with his house.
Ver. 17.Ver. 17. And Jehovah smote Pharaoh with great plagues, and his house, because of Sarai Abrams wife. — And the Lord examined Pharaoh with great and evil inquisitions, and his house, &c. — And God brought great plagues upon Pharaoh and upon the men of his house, &c. Cald.
In this is recorded the severe prevention of Pharaohs lust upon Sarai, and the deliverance of her unpolluted from the tents of uncleannes. Wherein we have to note.
1. The neer connection of this act, unto the danger of Sarai. And or but. Even in the instant of danger upon her, when she was now in Pharaohs house, he doubtles intended no long delay to his lust, but even then God appear's to over-power corruption.
2. The judge and redeemer in this case, Jehovah, the eternal, able to deale with the mightiest Potentats and bring them to nothing.
3. The remedy he applies to prevent lust and save the innocent, wherein are considerable.
1. His act recorded — that is,foreign he smote with great stroaks, or plagued with great plagues, or required with great and evill exactions, as the Sept. where we have. (1) The remedy, plagues upon the body, what ever they were; conceits are divers, but not certain. God might strike their lust in a sutable way of revenge. (2) The degree, great. Sore and evill diseases, doubtles on their bodies. (3) The time, before sin committed or violence offered unto Sarai.
2. The object smitten Pharaoh and his house, or the men of his house, as the Caldee. (1) The King as Pharaoh was the name of dominion, by which the Kings of Egypt were called until vanquished by the Greeks, and then were called Ptolomees, this King is reproved by Gods sore stroak. 2. The courtiers who were the first incensers of his lust, and no less desiring to satisfy themselves, they conspired in sin, and therefore partake in plagues. (3) The reason, because of Sarai Abrams wife, she procured favour for Abram in the sight of Pharaoh. And now she procures plagues upon Pharaoh and his house from God. This the Lord doth as the great protector of innocency and chastity.
1. He doth require their sin in taking her away. (2) He prevents their sin by this means, least they should defile her. It is all for her that God so severely pleads with them. —.foreign It was all upon the word, busines or matter of Sarai who was in danger at his time.
Note hence.
D. 1. Gods help useth not to be farre of from the extremities of his servants. Connect.
D. 2. Great plagues are neer to great sinnes.
D. 3. God is the onelyonly Protector of the innocency and chastity of his Saints.
D. 4. God will reprove and punish the proudest of Kings and Princes for his people. Psalm. 105.12.
D. 5. Gods plagues are the speedy and terrible remedy against lust.
D. 6. Partners in sin, must be so in judgment.
D. 7. The saving of his from sin is more dear to God, than the lives of the wicked. V. 17.
The fourth and last event to Abram in Egypt, is his discharge, and Sarai's deliverance, extorted by the judgments or plagues of God upon Pharaoh.
Ver. 18.Ver. 18. And Pharaoh called to Abram and said, why hast thou done this unto me? wherefore didst thou not shew unto me, that she was thy wife; that thou declaredst nor to me? Sep. — What is this which thou hast done to me, &c? Cald.
Ver. 19. Wherefore didst thou say, she is my Sister, so I might have taken her to me for a wife; and now b…hold thy wife take her, and goe thy way. Cald same. — taking her depart. foreign.
Ver. 20. And Pharaoh commanded the men concerning him, and they dismissed him; and his wife, and all that was his, or unto him. — Concerning Abram, to bring him forward, and his wife, and all what ever he had, and Lot with him. Sep. — And they accompanied him, &c. Cald.
In all which passage, these particulars are obvious.
1. Pharaohs summons to Abram upon this stroak.
2. His accusation of Abram, about the danger whereinto he drew him.
3. His dismission of him with his wife.
4. His charge for his convoy, ver. 20.
The first of these is expressed in these words.
And Pharaoh called to Abram.
Wherein note.
1. The term of connection. And. Then. Therefore. But. as is read, it notes the close effect of Gods judgment upon Pharaoh, that presently upon sense of the plague, he sends for Abram, whose wife he had coveted.
2. His act, he calleth for Abram doubtles by his messengers, for whose sake he apprehends the present wrath upon him.
The second is Pharaohs accusation of him, or charge against him, in three expostulations; and the issue.
1. — And he said, why hast thou done this to me? Wherein he chargeth him to be the cause of all these plagues that now befel him; as if himself were innocent. And all the fault were upon Abrams concealment; which though an argument of a wicked heart, to put of guilt to another; yet it argueth Abram somwhat faulty in it, to be reproved by a Pagan; that he a stanger who came for shelter, should be an occasion of such a judgment on the king.
2. Why didst thou not declare to me, that she was thy wife? Here he chargeth him with his concealment, which is not excusable, but was surely a sin, arising from defect of faith in this particular case.
3. Why didst thou say, she is my sister? Ver. 19.Here he chargeth him with a deceitful profession, which though it were true in some part, yet was made with intent to deceive and hide an other truth. Which was his infirmity.
4. The issue supposed, which might have bin a grater evil; even the defilement of his own wife, so I might have taken her to me for a wife: which Pharaoh though a wicked wretch judgeth to be abominable, to commit adultery with another mans wife.
Quest. How knew Pharaoh now, she was his wife?
Answ. (1) The plague makes him inquire. (2) God might rebuke him as he did another and reveal it. (3) Or it might be discovered by Sarai, being in his house at this time.
The third, is Abrams dismission, and now behold thy wife, take her and goe.
Wherein note.
2. A demonstration of his wifes purity and propriety kept unto him. Behold thy wife, as she came, so she is still preserved, a wife, no harlot, and thy wife, not another mans.
2. A restitution. Take her to thy self, and so injoy her as thine own.
3. A dismission, be gon, or goe thy way, which, however it sends him away un-iniured, yet it seems, with some discontent from Pharaoh, though by reason of the plague on him, he durst not other-wise vent it. But so God over-powers the Spirits of wicked Princes and cuts them short somtimes.
Quest. Why is Abram silent all this while?
Answ. It is not revealed, therefore the resolution can be but conjectural.
1. Some think upon the passion of Pharaoh. (2) Others from his guilt in great part (3) He might think God had answered enough for him.
4. It may be he might reply, though it be not recorded.
The fourth is Abrams safe conduct expressed.
1. In Pharaohs command,Ver. 20. and Pharaoh commanded his men concerning him. Doubtles the royal precept was for security to him and his, that in his departure no wrong should be done him. So God over-ruled a wicked man.
2. In his servants readines, and they dismissed him, that is, with honour, or accompanied him, or brought him on his way and his wife, and all that he had, his substance and family in safety; so God makes enemies his guard.
In all this history a parallel is observed between Abram and his seed about their comming into, being in, and going out of Egypt. (1) A famine brought both in as the occasion. (2) Oppression befalls both there abiding. (3) Gods plagues plead for both in fury against King and people. (4) They are sent both out with fullnes and safety.
Quest. How long staid Abram before his dismission out of Egypt?
Answ. It is not punctually set down, but by circumstances adjoined, it could not be long, scarce a full year as it is thought, much lesse so many years, that some speak of, as twenty or otherwise. Euseb. Joseph.
This teacheth us.
D. 1. Gods plagues may put wicked hearts upon speedy inquiry into their evills. Connect.
D. 2. Gods heavy stroaks may force oppressors to call for oppressed to relieve them.
D. 3. Wicked hearts will charge others to be the cause of their afflictions, rather than themselves.
D. 4. Sinful concealments in Saints, are justly reproovable by the wicked. Ver. 18.
D. 5. Aequivocation and ambiguous speaking to deceive, is chargeable as evil by nature itself.
D. 6. The infirmities of Saints, which may be occasion of sin unto the wicked are to be reprooved.
D. 7. Adultery is odious to the principles of corrupted nature. Ver. 19.
D. 8. Judgment wrings the prey out of the hand of the wicked.
D. 9. Judgment makes wicked men give every one their own.
D. 10. God can make the mightiest enemies command good for, and be a guard to his Saints, and all they have. Ver. 20.