An Exposition of Genesis, Genesis · Chapter 13
CHAP. XIII.
In this Chapter is continued the history of the Church in Abrams family, after his regresse from Egypt into Canaan, with several providences of special note. Three general heads are evident in this section or Chapter.
(1) Abrams return to Canaan. Ver. 1.4.
2. Abrams parting with Lot, and the causes of it, Ver. 5.13.
3. Abrams further incouragement from Gods renewing his Covenant, Ver. 14.18.
1. His regresse is thus related.
Ver. 1. And Abram ascended from Egypt, he and his wife, and all that was his, and Lot with him to the south. — Desert. Sept. Cald, same.
Ver. 2. And Abram was very weighty in cattel, in silver, and in gold. — very rich. Sept. — Very much honored, &c. Cald.
Ver. 3, And he went in his journies from the south; even unto Bethel, to the place wherein was there his tab…rnacle in the beginning, between Bethel and Hai. — He went whence he departed into the desert. Sept. — And he went by his stages, &c. Cald.
Ver. 4. To the place of the altar which he made there in the beginning. And Abram called there in the name of Jehovah.
In which passage we have these particulars related.
1. His departure or return from the place of his fears and trial, about which note.
1. The connection, and he went,Ver. 1. or therefore, that is, immediatly and upon Pharaohs dismission, he staid no longer, when God so made his way out.
2. His motion in which observe Abram as leader of the rest, ascended, or went up from Egypt, unto which he formerly came down, it lying lower than Canaan.
2. His company, his wife, his family, and his Nephew Lot. As before, not an hoof left behind; as Moses spake in his time.
3. His first stage: to the south, from whence he mooved formerly into Egypt: which must be understood of the southern part of Canaan, for otherwise, Canaan lay North from Egypt.
4. His state where-with he mooved,Ver. 2. he was mighty heavy, or we…ghty, or rich, or honourable sn cattel, silver and gold, so God increased him by his blessing in every place.
5. His way he takes,Ver. 3. he went by his addings or tracts, wherein he had walked about the land. So God guideth him out of the place of danger.
6. His place of pitching to which he aimeth expressed. (1) Bethel, as being the known place neer it. (2) The place where he pitched his tent in the beginning, when he came from shecem, Chap. 12, 8. between Bethel and Ai.Ver. 4. (3) To the place of the altar which he built there. Chap. 12. ver. 8.
7. His end in comming thither, And there Abram called upon the name of Jehovah or, in the name; which as before notes the whole worke of divine Worship, praying, and declaring che name of the Lord to others, that he might be glorified in them.
Take these Notes from it.
D. 1. Gods Saints delay not to follow Gods providence, opening a way to them from the place of trial. This from the connection.
D. 2. God knoweth how to deliver his fully, that nothing of theirs shall be wanting. V. 2.
D. 3. Weight of riches in the World is somtimes Gods portion given to his.
D. 4. Not possession of wealth, but inordinate affection and abuse of it, is the sin. V. 2.
D. 5. Riches cannot hinder beleevers from going after God, where he calleth them.
D. 6. Saints breath after their first communion with God, after distractions from it. V. 3.
D. 7. No place content's a gracious heart but where God may be injoyed.
D. 8. The name of the Lord is that which draweth the hearts of Saints from all injoyments, to delight in it, publish it, and call upon it V. 4.
The second general head of the Chapter is the history of Abrams parting with his nephew Lot. Whereof is related.
1. Ahe occasion of their parting which was twofold.
1. The great estates and riches which they had both gotten. ver. 5.6.
2. The strife which here-upon grew among their servants. ver. 7.
2. Abrams motion hereupon. ver. 8.9.
3. Lots choise for his own portion. ver. 10.11.
4. The pitched habitation, of both. v. 12.13.
1 The occasion of parting between these friends, and fellow pilgrims followeth.
Ver. 5. And also unto Lot walking with Abram there were, flocks and herds and tents — Sheep, and oxen, and beasts. Sept. — Moreover to Lot who went out, &c. Cald.
Ver. 6. And the land did not bear them to sit down together, because their substance was much, and they could not sit down together. foreign. Tnd the land did not containe them to dwell together for their goods were many. Sept. Cald. to the same.
Ver. 7. And there was strife between the shepherads of Abrams flocke, and between the shepheards of Lots flocke: and the Canaanite and the Perizzite were then sitting in the land. Cald. and Sept. to the same.
In these is the history of the occasion or provoking cause for the parting of these two friends, which is evidently twofold.
1. The greatnes of their wealth. ver. 5.6. Herein.
1. Lots estate is briefly mentioned. ver. 5.Ver. 5. Where we have to note.
1. The subject named and described. And also to Lot walking. It is Lot, Abrahams companion, and fellow traveller, his walking and going with Abram was also doubtles by faith, parting with all to join himself with the God of Abram: and hitherto keeping close in communion with Abram.
2. His estate in this pilgrimage is noted. He had sheep, oxen and tents, that is, abundance of cattel and substance, and many servants and his houshold-people which dwelt in these tents; for so tent here is taken figuratively for those who dwelt in them. He had a vast family, little lesse doubtles than Abram, who is said to have 318 Servants in his house able to bear Arms. Gen. 14.14. Thus God made good his word in part to Abram, to be a friend to his friend.
2. The streitnes of place,Ver. 6. for their two great families, The land did not, that is, could not, bear them as afterward, wherein. (1) The narrow bounds of the place, it did not contain, nor could it, both these families. (2) The largenes of their possessions, much cattel, substance and servants which they had gotten. (3) The issue, therefore these two friends could now fit down no longer together, in that sweet mutual injoyment of each other as formerly they had done.
2. The next cause is the unhappy strife which fell out among their servants, wherein are these particulars, (1) The evill separating here related, is contention, which carrieth in it. (1) Heart burning. (2) Reproaching. (3) Acting of hatred.Ver. 7.
2. The parties, Abrahams herdsmen, foreignand Lots herdsmen, their necessary servants, and likely such as were sealous for their respective masters, so as to ingage them also, had not grace more appeared in them.
3. The reason of this strife is not expressed, but probably to be conjectured, that the straits of their place, did occasion inconveniencies to each other for pasture and watering, which such great flocks and herds did require, as afterward it will appear, others strive about wels. To lay it upon the pride and frowardnes of Lot to his uncle carrieth no reason in it; the Spirit notes him to be a better man.
4. The aggravation of this strife, which may yeeld a third reason of their parting. And the Cana…nite and Perizzite sate then in the land. These were no small enemies to these strangers, and no doubt ready to take occasion upon their contentions to make an end of them both.
1. These had the land mostly in possession, therefore as yet strait bounds were to these strangers, which might occasion strife.
2. It might be scandalous to these enemies that the Saints of God should fall out between themselves.
3. It is most probable, they would have taken occasion to destroy them who were already divided, there grace works first in Abram to consult a way for keeping unity in the Church, and frustrating the evill designes of the enemies.
Take these Notes from it.
D. 1. Walking with Saints in their hardest wayes usually brings Gods outward blessings on them.
D. 2. Great families and possessions God can give his Saints in the land of their pilgrimage. V. 5.
D. 3. Great straits may befal the saints of God in their greatest abundance.
D. 4. Much wealth may proove an occasion of dividing the very Saints. V. 6.
D. 5. Great riches among the best may proove causes of great contentions.
D. 6. Bad servants may be incendiaries to put good Masters to strife.
D. 7. The large territories of the wicked may streighten the godly in earthly places.
D. 8. Wicked enemies of the Church are apt to watch all opportunities, to destroy the Saints by their own divisions. V. 7.
2. Next to the occasion followeth Abrams motion about parting from his kinsman.
Ver. 8.Ver. 8. And Abram said to Lot, let there not be strife I pray the between me, and between thee, and between my shepheards, and between thy shepheards, because we be men brethren. Sept. and Cald. the same.
Ver. 9. Is not the whole land before thy face; separate thy self or depart now, or I pray thee, if thou be for the left, I will right it, and if thou be for the right hand I also will left it. — Behold is not the land? &c. Sept. — If thou be for the North, I will be for the South, &c. Cald.
In which passage proposed, these particulars occurre.
1. The connection of Abrams motion upon the premised occasion: some fire of contention being kindled between servants, he presently puts in to quench it, that it grow no more. And Abram said to Lot, &c. Wherein may we note.
1. The instantaneousnes of the act. And, then, or therefore, that is, immediatly upon the rise of any strife, for that cause, and without delay.
2. The moover or first authour of peace Abram. (1) the elder. (2) the greater, his uncle. (3) the heir of promise, to whom especially the land was given.
3. The party mooved Lot, the yonger, educated by his uncle, and blessed by his meanes.
2. The motion itself,
Wherein are these particulars.
1. A cautionary prohibition of the growing evill. Of which we may note.
1. The form,foreign it is proposed by way of intreaty humbly. — I pray thee, not roughly, nor peremptorily, in heat or passion.
2. The matter of it thus expressed, — Let there not be strife; that evill spoken of before, his motion is presently to quench the fire, (1) That feared, between him and Lot; Let none be between me and between thee, neither on my part. — Against thee, nor on thy part against me; where it seemeth some fear was that the heat of servants might have fired their masters. (2) That acted already between the shepheards, a remedy to that evil hereby he maketh, to put a stop unto its growing; Let there be no strife between my herdmen and thine; so he sweetly labours, to heal his servants evills; which might otherwise be contagious in both families.
3. The reason of this motion thus stated, — B…cause we are men brethren. This is an usual apposition in the Hebrew, which noteth but so much as brethren;foreign yet the word men may have its use here, as noting poor sad, sorrowful men, as they were being pilgrims; but however, thus Abram reasoneth the case with Lot, we are brethren, and for brethren to beat strife is an uncomely thing, let there be none I pray thee. Brethren is a term of equall relation, and herein Abram descends to his Nephew, to whom he had bin as a father.
1. It may note equality in the flesh, so Abram bespeaks Lot, as the Jewes used to stile kinred their brethren.
2. In religion brethren, and in Church-relation, so though Abram were a Prophet, yet he ownes a brotherhood, so descending also.
3. It may note neernes in condition, as if he might say, we are brethren in our afflictions, in our pilgrimage, &c. So he yeelds to him also, for Abram was the Leader and General in all their marches. The reason is good in all, none of these brethren ought to strive, or fall out in their way.
2. A true concession of the whole to Lots content.
Is not all the land in thy fight or before thy face? Ver. 9.Surely it is, where was granted. (1) The same land which Abram might have held. (2) The whole land. (3) The choice of all, for that is the meaning of that Phrase (to thy face, in thy sight, or before thine eyes, that is to look upon, and view, and choose what thou wilt for thy self and family. This sense Lots act makes good, ver. 10.
3. A desire of parting declared — Separat thy self or depart from me I pray thee. Where, (1) The form of it is petitionary, (2) The matter was the onelyonly remedy, even the remooving of two great families at a greater distance; where more pasture and convenient stations might be had; separation onelyonly in place, that they might keep one in affection.
4. A contented resolution in Abram to take Lots leavings, thus recorded, If to the left thou, I will right it, or go to the right hand; which was south to the place where they were, as the Caldee. Or if to the right thou, then I will left it, that is goe to the left hand, which was North. The phrases are elliptical in the Hebrew, therefore must be supplied. If thou wilt choose to goe to the left or right, take thy choice, I will take what thou leavest. So Lot chooseth, as afterward. ver. 11.
Note we hence.
D. 1. Gracious hearts hasten to quench any flame of contention rising in the Church.
D. 2. Grace will make the greater moove to the lesse for avoiding strife among Saints.
D. 3. Grace will make men begg for peace and to abolish strife in the Churches.
D. 4. Gracious masters are solicitous to avoid contentions raised by ungracious servants.
D. 5. Grace will put Masters upon healing their servants faults. So Abram.
D. 6. Strife is unseemly between brethren in the flesh, in religion and condition. Ver. 8.
D. 7. Grace is willing to part with its own, and all too, in some cases, to brethren.
D. 8. Grace will make Gods servants part in place, to keep one in affection.
D. 9. Grace is self denying to remoove strife from the family of God.
D. 10. Grace is content with any thing below, so it may honour God, and keep peace with the Saints. Ver. 9.
3. Lots choise upon Abrams motion followeth, in the next verses.
Ver. 10. And Lot lifted up his eyes, and saw all the plain of Jordan, that is, all was watered, before Jehovah destroyed Sedom and Gomorrah, as the garden of Jehovah, as the land of Egypt in thy going unto Tsoar — As the Paradise of God, and all the land of Egypt. Sept. foreign. &c. foreign.
Ver. 11. And Lot chose to himself all the plain of Jordan, and Lot went forth from the East, and they were separated a man from his brother. — every one from his brother. Sept. — Lot went out first, &c. Cald.
Wherein are related three main things of observation.
1. Lots survay. Ver. 10.Ver. 10. Whereabout (1) His act of survaying, And Lot lifted up his eyes, &c. Which phrases at least do note. (1) Solicitous intention of mind to take Abram at his word, and to look about for his own best advantage: which lifting up of his eyes could not be, but by travelling and viewing the parts and places here spoken of, which Lot did not delay to do, but as the connection notes, presently looked round about. (2) A full sight of what he desired, before he fell upon his choice; wherein the Spirit seems to note a selfish disposition in Lot, not once offering to Abram the precedency in choosing.
2. The object of his survey, which containeth (1) The place, All the plain of Jordan — The whole region about Jordan. Sept. A memorable river, and which could not but be beneficial to the places about it. Joshua 3.11.
(2) The commodity of the place set down. (1) Positively, It was well watered, a place of waters, which is a paraphrase of a very fruitful place. (2) Comparatively, As the garden of God. Which may be taken as the name of Eden a proper place spoken of. Gen. 2. Than which no place on earth was more blessed. Ezek. 28.13. Or els as a common name of any eminent fruitful place, therefore called the garden of God, because most excellent for all blessing; but this too considered at the proper time, before God destroyed Sodom & Gomorrah, for afterward it became a curse: Such earthly pleasure Lot eyed. (2) As Egypt, concernihg whose fruitfulnes, by the over-flowing of Nilus, much is recorded, in divine as well as humane records. Ezek. 29. and 30, and 31.
(3) The bounds of his survey, Even untill you come to Zoar. It was at this time called Belah, afterward Zoar, upon Lots safety there Chap. 14.2. and 19.22.
2. Lots choise and possession. (1) The chooser, it is himself. (2) The party for whom, for himself. (3) The act, He chose, that is greedily and covetously took the opportunity and pitched on his portion, without any modest profer unto Abram. (4) The portion chosen, All that fruitfull plain described before. (5) He went out from the East, or indeed Eastward, for so Sodom lay from Bethel; and so the Hebrew phrase is, from the East, or Eastward. Gen. 2.8. That is, he went presently to tak… his possession; hasting to his portion, though it was imbittered to him afterward.
3. The issue of this choice, which is their parting, And they were separated or divided, a man from his brother. Each from other. Each Master with their own family betaking them to their places, which was not without Gods special providence, in separating Lots Seed from Abrams afterward; though this could not but be grievous for present.
Note we from it.
D. 1. Good men may be too hasty and solicitous for worldly advantage. As Lot.
D. 2. The lust of the eye, covetous desire may misguide gracious soules sometimes in their choic.
D. 3. Pleasant fruitful possessions on earth are apt to take up too much the care of the Saints.
D. 4. The pleasantest habitations are not alwayes the best: if God grow angry.
D. 5. God spares not to destroy the choicest places where sin abounds. Ver. 10.
D. 6. Good men may be too selfish. He offers not Abram the choice.
D. 7. Gods own left to their choice, may choose and possess the worst portion.
D. 8. Brethren may be parted, by choice of distinct portions, when ordered by God to higher ends. Ver. 11.Ver. 11.
4. Now followeth the relation of the distinct habitations of these parted friends.
Ver. 12.Ver. 12. Abram sat down in the land of Cenayan, and Lot sat down in the cities of the plain, and stretched tent unto Sodom. — dwelt. And Lot dwelt in the land of the regions about, or of the borders, and he pitched tent among the Sodomits. Sept. — Lot dwelt in the champian cities. Cald.
Ver. 13. And the men of Sedom were evill and sinners against Jehovah exceedingly. Sept. same. — Were wicked with their Mammon, and most vile in their bodies before the Lord overmuch. Cald.
In this part of the history are considerable.
1. Abrams Habitation, wherein (1) The inhabitant is named, Abram the heir of promise. (2) The posture of him, He sat downe or dwelt, that is, contentedly abode with his family. (3) The place, In the land of Cenaan. This was the inheritance promised him, and there he abides; it is here set in contradistinction to Sodom; for however the place of those five Cities, were conterminat on Canaan, yet after Gods judgment on them in destruction, they were taken quite away; Abrams place therefore was better, though not so rich.
2. Lots Habitation, where about we may note, (1) The inhabitant, Lot with all his. (2) His posture also, he sate downe with his owne choice, that is, he dwelt there where he chose (3) The place, the Cities of the plain or among them, whose fruitfulnes was before declared, v. 10. (4) The line of his habitation in extent, it was unto Sodom, or in Sodom, as the Sept. renders; doubtles in and about Sodom he and all his were, as afterward we shall find. (5) The bitternes of this habitation in respect of the inhabitants, wherein, (1) The connection, And, now, but, or although,Ver. 13. so the particle is and may be read; which notes, Lots praecipitancy and covetousnes after a pleasant place, though it were full of all abominations. It is unjustly charged on him, that he chose this place because he liked the Sodomits wickednes, more than Abrams holines, for the Spirit gives him witnes, that his righteous Soul was vexed with their wickednes. Yet doubtles he was too hasty in not considering the crying sinnes of the inhabitants, by which God was provoked, for which he smarted afterward. (2) The subject, the inhabitants men of Sodom, that is all generally, for ten Righteous could not be found among them. (3) The attribute in two expressions superlative. (1) They were vehemently wicked, or evill. (2) They were exceedingly or vehemently sinners against Jehovah: foreignthat is, they were grown to the very excesse of impiety, idolatries against God, and of all iniquity or unrighteousnes to men, most abominable and unnatural lusts; which God was forced to extinguish with fire and brimstone: their abominations are specified afterward; and noted by the Prophets, as well as by Christ and his Apostles, to be the most notorious of sinners in the world at this time; and therefore called sinners exceedingly, or by way of excesse.
Take these Notes from it.
D. 1. Grace makes a soul sit down contented with its promised portion. So did Abram.
D. 2. The promised portion with all its inconveniencies, is better than the most pleasant with sin.
D. 3. Good soules may somtimes sit down with content in large and pleasant places, without God.
D. 4. Saints somtimes may meet with an hell, where they look for a paradise. So did Lot.
D. 5. It is a soul blemish, for Gods servants to covet fruitful places, though never so sinfull. Ver. 12.
D. 6. Fruitfull places are apt to have the foulest sinners.
D. 7. The excess and height of sin is in obstinate opposition to Jehovah.
D. 8. Jehovah will make known such to be sinners to the purpose, and brand them, as here Sodom is notorious to all ages. Ver. 13.
The third general head of this Chapter now followeth, Abrams incouragement by Gods renewing his Covenant of promise with him, wherein will be considerable two particulars.
1. Gods motion to Abram. Ver. 14, 15, 16, 17.
2. Abrams Return to God, Ver. 18.
In Gods motion there is a double promise given.
1. Proposed by God.
1. Of the largenes of his inheritance. Ver. 14, 15.
2. Of the multiplying of his Seed. Ver. 16.
2. Confirmed by doubling the promise. Ver. 17.
1. The promises are proposed thus.
Ver. 14. And Jehovah said to Abram, after that Lot was separated from him, lift up now thine eyes, and see from the place where thou art there, to the north, and to the south, and to the east, and to the sea, or west. Sept. and Cald. same.
Ver. 15. For all the Land which thou seest, I will give it to thee, and to thy Seed for ever. Sept. and Cald. same.
Ver. 16. And I will put thy Seed, as the dust of the earth, so that if a man can number the dust of the earth, thy Seed also shall be numbred. Sept. same. — For as it is not possible for a man to number the dust of the earth, so thy sonnes shall not be numbred. Cald.
In these is related the third special manifestation of God to Abram. The first was in Ur of the Caldees, Chap. 12.1. The second at the place of Shecem, Ch. 12. ver 7. And the third is here mentioned upon some special occasion, but purposely to renew his promise to him, as God saw requisit. Wherein we have to consider.
1. Gods appearance, and motion to him recorded. ver. 14.Ver. 14. — And Jehovah said to Abram. This Moses reports, as done by God. It is a conjecture of some that God spake to him by a Prophet, which was Schem, but it is groundles, for the text favours it not; and Abram was well acquainted with Gods own voice, as well before, as after we have it in the history: It is safest according to the letter, to understand it, that God did in his way then usual, make known his mind himself to Abram, who was also a Prophet, no phancy was this discovery, but a reall Word of God.
2. The time and occasion of this word of God comming unto him. — declared to be, After Lot had separated himself from him. This clause is not inserted in vain, but hath its weight in this place, wherein may be noted.
1. The time of his appearance, it was the moment of the parting of these friends.
2. The occasion insinuated. Which may be two fold.
1. Abrams trouble upon parting with his Nephew, however necessitated, yet irksom to him; which God in this manifestation would take away.
2. Abrams singling of him, when now he was alone, and Lot with his family gone, now God sheweth Abram; that it was not Lot and his to whom his promise should come; but Abram himself, now when he was singled out: and it was not without God, that Lot mooved towards the borders of Canaan: that thence his seed at lenght might be exterminate.
3. The matter of the word which God here speaketh to him, which is the double promise.
1. Of his inheritance, wherein occurre.
1. Gods demonstration of the bounds thereof to Abram. — Lift up now thine eyes, &c. In which expression; God sheweth familiarly to Abrams sight, what he would give him, as if he should say, I pray thee now, lift up thine eyes, thou shalt see what I mean to give thee, &c. Here. (1) The kind of demonstration, it is to his sight, so he speaks of setting his eyes to see it.
Quest. But could Abrams eyes receive al spoken of?
Answ. In short; there needs no recurse to Gods miraculous extending Abrams sight; neither is it probable, that upon any one hill, he could see to the utmost bounds; but this is enough, that he was able to look to all the points, east, west, north and south; and he doing so, Gods word demonstrates, that to the utmost of those points, so farre as the land reached, it should be his.
2. The place where God shewed him, it is not named but expressed to be the place where Abram was, at their parting, which was a mount between Bethel and Ai.
3. The matter demonstrated, the land in the four points. (1) Northward. — to Libanus. (2) Southward — To Idumea, and Arabia. (3) Eastward — To Euphrates. (4) Westward or seaward, — To the Mediteranean sea, which was west from him; not that he could see to the utmost parts of these; but to all the points he might, and well understand Gods promise to him.
Ver. 15.2. The other is a word of promise to give him this which now he had shewn unto him: and it is inferred by way of reason to his former demonstration, For I will give, &c. God shewed him because his mind was to give it him.
It is vain to see all and have nothing. In the promise are remarkeable.
1. The party promising, Jehovah, able to performe it.
2. The matter promised, the whole land or region demonstrated in all its dimensions; this must be the meaning of the letter; it is applied by some to the heavenly Canaan as a type, whereof there is good use; but here the letter expresly speaketh of the land where Abram was resident.
3. The form of promise, I will give it, which noteth a free, and gracious dignation, even of this inferior portion, it is no debt.
4. The subject to whom, in a twofold expression.
1. To thee, which was Abram himself.
Quest. How to Abram when he had not a foot of ground there but what he purchased, acts. 7.5.
Answ. 1. The right was given to him, though not the possession.
2. It was given him for his seed.
3. To thee and thy seed, is read by some, even thy seed, as if it were by way of interpertation; but this seems not so clear; to both God gave it.
2. And to thy seed, Isaac and Jacob heirs of promise together with him. Heb. 11.9. And after the twelve tribes of Israel, who came to the ful possession when the sinnes of the Amorits were ripe. This seed typically is applied by some to Christ, who was the seed of Abram indeed. Use may be made of this with this respect to the spiritual Canaan; but the letter is no allegory.
5.foreign The term of continuance — For ever, which is not to be meant absolutely, but to the time of the Messiahs comming in the flesh; neither without condition, but upon their obedience. Deut. 4.25. Therefore Gods word hath not failed to them, neither in the Babylonish captivity, nor in the desolation which the Romanes made. But besides this, Although this ever is interrupted, yet it seemeth not to be fully ended; but the voice of the Prophets speaks, as if the Lord Christ may yet restore them to their place againe, when he hath brought them under his spiritual scepter.
Thus farre of the first promise.
Whence Note.
D. 1. Saints who hang loose, and are indifferent for the world, have the best appearance of God. So Abram.
D. 2. God is not forgetful to comfort his, who are willing to bear injuries from men for his sake.
D. 3. God hath a speech to make his own to understand his mind. So God said to Abram.
D. 4. When creature-comforts leave Gods servants, usually he comes himself to them. So here.
D. 5. God singles outsoules to whom he speaks comfortably in his promises; a stranger intermedleth not with their joy.
D. 6. Sensible demonstrations God somtimes afford's of future mercies unto his. See, &c.
D. 7. Large bounds God hath allowed for the typical inheritance of his Church here, which note larger in the heavenly Canaan.
D. 8. Gods demonstration of mercies somtimes precedes his donation, and inferres it. Ver. 14.
D. 9. God is free and full in allotting the inheritance of his Church.
D. 10. Jehovah hath what he giveth, therefore he giveth surely, he can not deceive.
D. 11. Gods promise to Abram is fulfilled to his seed, through many generations.
D. 12. God hath his ever in making Covenant with his people according to his will; which it concerneth Gods covenanted ones to know. Ver. 15.
2. The next promise here proposed is for multiplying his seed to possesse this inheritance, even the land of promise. Wherein observe.
1. The promise-maker Jehovah, he who is able to do it, beyond the thoughts of creatures.
2. The promise itself, which containeth in it.
1. Gods act expressed thus, And I will put. foreign1. Put in being, make, set in subsistence, so that none shall unsettle them.
foreign2. The matter or object thus put in being, thy seed. — This seed is taken concreetly for all the children of Israel, in whom the promise fully was made good, as for this land of Canaan promised. This must be granted: therefore one, who makes seed in the former verse to note onelyonly Christ, saith, that seed in these two verses is taken in two senses. (1) foreign. Properly for Christ. (2) foreign. Concretely for all that came out of Abrams loines Jun. But surely seed must be taken in one sense here, I will give it to thy seed, and I will therefore put thy seed, which must needs be the same. As for what is said; that if it were the same, the second would have bin expressed by a relative: that is no standing rule, for as much as the same thing spoken of is expressed often by the same word, as well as by a relative.
However it is not denied but Christ typically may be intended, as heaven by the land. Yea and properly that the land was his too, as the king of his Church; therefore is it called the land of Immanuel. Isai 8.8.
3. The numerousnes of his seed, expressed comparatively, (1) In a simple expression — As the dust of the earth, which expression some make hyperbolical, Jun. But such figurative expressions are not to be fastened upon the Spirit of God, without need. Now here, Abrams seed in Gods production is but compared to the dust of the earth in one respect, which is the innumerablenes of it, as the words added do clear, not that it should equal the dust of the earth in the scruples of it, or the sand of the sea, but that they should be so many, not to be numbred by man, which was no hyperbole at all. (2) In way of interpretation this is expressed. — So that, if a man can number the dust of the earth, thy seed also shall be numbred. But no man can do that; therefore thy seed shall be also innumerable, which is all intended.
It teacheth.
D. 1. Promise to promise, seed to land, God adde's to his covenanted friend Abram, for his good.
D. 2. Gods word of promise calleth things that are not, as if they were, that is, puts into being what is not.
D. 3. Gods word of promise putting into being is irreversible. He speaketh and doth it.
D. 4. Innumerable issues as the dust, sand, and starr's can God raise out of dead bodies. Heb. 11.22.
D. 5. Children are Gods gift, when, and to whom he pleaseth. Psalm. 127.
D. 6. Mans reach of understanding is too shallow to compass the works of Gods promise. Ver. 16.
2. The promise of the inheritance is repeated, with another sensible demonstration of it, to make it more clear to faith.
Ver. 17. Arise, walk thorough in the land, to the length of it, and to the breadth of it, for to thee will I give it. Cald. same. — Arising travel thorough, &c. And to thy seed for ever. Sept.
In these, we have to consider these particulars.
1. The demonstration repeated,Ver. 17. it was formerly by lifting up his eyes, now by arising and travelling thorough the land, it is thus given by way of command, wherein God injoyneth him.
1. To pluck up the stakes of his tent. — Arise, that is, moove from hence where thou art set, take up thy tents, this place is not enough for thee to see, neither is thy rest here stinted.
2. To travel forward, that his feet may tread upon the land promised, and so be helpers to his faith as well as his eyes, wherein we have.
1. His motion, walk thorough, or over, and over.
2. His race, the land of Canaan promised.
3. His bounds, to the length and breadth of it, so is it read.
All this is but to demonstrate Gods promise to sence, wherein God doth not limit Abram, but giveth him liberty of surveying his promised inheritance. (2) The donation repeated, Go and walk about it, for to thee will I give it. It is added by way of reason to Gods demonstration as before; God sheweth because he hath a purpose to give. (1) The promise-maker is the same, Jehovah. (2) The promise the same, a free and full gift. (3) The subject to whom, the same Abram, including his seed, as it was before expressed. Yet all this to Abram was but in promise from God almighty, it was actually performed to his seed, at Gods appointed time, as before noted.
Learn we.
D. 1. Double demonstrations of mercies, and double promises, will God give for the support of the faith of his servants.
D. 2. God injoins experience somtimes for the help of faith in his promises.
D. 3. God would have his Saints reach the utmost dimensions of his promises. Eph. 3.19.
D. 4. God sheweth good things to his people which he purposeth to bestow on their succeeding generations.
D. 5. Gods promise to the head is performed in the seed.
D. 6. Free promise should provoke soules to get experience of the good things to come. V. 17.
The second particular in this last head followeth, which is Abrams return to Gods motion.
Ver. 18. And Abram mooved Tent, and came and sate down in the plaines or oak groaves of Mamre which are in Chebron, and he built there an altar to Jehovah. Cald. same. plain. — Before the Lord, and Abram untenting himself; came and dwelt by the oak groave of mambre, &c. Sep.
In which return of Abram are considerable.
1. Abrams obedience to Gods command; a proof of his faith, God commanded him to arise from his place neer Bethel, and survey the land; to this Abram giveth obedience, thus expressed. ver. 18.Ver. 18. — And Abram took up the stakes of his tent, or untented himself, as the seventy, which was in order to his progress for survey of his promised inheritance; whether Abram travelled thorough out the land, I conceive needles to inquire, for doubtles Gods command did not injoyne him this for his toil, but for his comfort, & the strengthening of his faith, therefore so farre it is just to conceive he mooved; which was according to Gods will, and then sat down.
2. Abrams residence in a new place of habitation, doubtles not without Gods intimation, wherein.
1. His entrance and possession, recorded thus, — And he came, and he sat down, that is, guided by God after his survey, he came, and pitched in a certain place.
2. The place described by two titles.
1. Of the inhabitant there, — In the plaines, or oak groaves of Mamre. He was an Amorite. Gen. 14.13. And yet became confederat with Abram, not onelyonly, in civill commerce, but in Church communion.
2. Of the eminent city neer it. — Which is in Hebron, or as the Suburbs of it. It was not in Abrams time called Hebron but Arba of a great man among the Anakims, whose name it was. Gen. 23.2. Hereabout Abram and Isaac lived. Gen. 35.27. It was Davids first seat of his Kingdom. 2. Sam. 2.1.
3. Abrams religion, with his constancy and activity therein.
And there he built an Altar to the Lord. So he did at his entrance into the land. Gen. 12.7.8. So he doth here also at his new habitation. Tbout this may be observed these particulars.
1. His reiteration of this work, which notes his constancy in the Worship of God.
2. The singlenesse of the work, It is but one altar in one place, God would have no more.
3. The use of it, which may be here manifold.
1. To give praise to God for his appearance and promise now made unto him. thank offering.
2. To offer sacrifice, and pray, that peace may be from God upon him.
3. To sanctify his new habitation, none can be holy without Gods Worship.
4. To teach Mamre, and his brethren with his family the true fear and Worship of God, for so the event sheweth, they were confederat with him.
It instruct's us.
D. 1. Faith gives immediat obedience unto Gods advice.
D. 2. Grace will untent soules any where, to goe where God will have them.
D. 3. God somtimes scatters brethren in the Church to carry saving knowledge to strangers, so here with Abrams motions.
D. 4. God somtimes makes the places of his Churches habitation memorable.
D. 5. The faithfull cannot sit down quietly in any place without God.
D. 6. Gods promise draweth out the Saints Worship of, and sacrifice to him.
D. 7. Saints Worship is such as is instituted by God onelyonly, a single Altar.
D. 8. Gods faithful ones desire to instruct others in the Worship of God, so Abram to Mamre.
D. 9. Jehovah terminats all his Saints Worship and obedience. It is all to Jehovah. V. 18.