Strange conduct of Lot's daughters. A. M. cir. 2107. A. M. eir. 2107. 32 Come, let us make our father || that night also: and the younger drink wine, and we will lie with him, || arose, and lay with him; and he that we may preserve seed of our father. perceived not when she lay down, nor when she arose. b 33 And they made their father drink wine that night and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose. 36 Thus were both the daughters of Lot with child by their father. с A. M. cir. 2108. 37 And the firstborn bare a son 34 Aqd it came to pass on the morrow, that and called his name Moab: the the firstborn said unto the younger, Behold, I same is the father of the Moabites unto this lay yesternight with my father: let us make him || day. drink wine this night also: and go thou in, and lie with him, that we may preserve seed of our father. 35 And they made their father drink wine 38 And the younger, she also bare a son, and called his name his name Ben-ammi: "the same is the father of the children of Ammon unto this day. a Ch. 9. 21. Prov. 23. 31-33. Mark 12. 19.b Lev. 18. 6, 7. Hab. 2. 15, 16. Verse 32. Come, let us make our father drink wine] On their flight from Zoar, it is probable they had brought with them certain provisions to serve them for the time being, and the wine here mentioned among the rest. After considering all that has been said to criminate both Lot and his daughters in this business, I cannot help thinking, that the transaction itself will bear a more favourable construction than that which has been generally put on it.—1. It does not appear that it was through any base or sensual desire || that the daughters of Lot wished to deceive their father. 2. They might have thought, that it would have been criminal to have married into any other family; and they knew that their husbands elect, who were probably of the same kindred, had perished in the overthrow of Sodom. 3. They might have supposed, that there was no other way left to preserve the family, and consequently, that righteousness, for which it had been remarkable, but the way which they now took. 4. They appear to have supposed, that their father would not come into the measure, because he would have con- || sidered it as profane; yet, judging the measure to be expedient and necessary, they endeavour to sanctify the improper means used, by the goodness of the end at which they aimed: a doctrine which, though resorted to by many, should be reprobated by all. Acting on this bad principle, they caused their father to drink wine. || || Verse 33. And he perceived not when she lay down, nor when, Sic] That is, he did not perceive the time she came to his bed, nor the time she quitted it; consequently did not know who it was that had lain with him. In this transaction || Lot appears to me to be in many respects excusable. 1. He had no accurate knowledge of what took place either on the first or second night; therefore he cannot be supposed to have been drawn away by his own lust, and enticed. That he must have been sensible that some person had been in his bed, it would be ridiculous to deny; but he might have judged it to have been some of his female domestics, which it is reasonable to suppose he might have brought from Zoar. 2. It is very likely that he was deceived in the wine, as well as in the consequences: either he knew not the strength of € Num. 22. 36. Deut. 2. 9. 2 Sam. 8. 2. 2 Kin. 3. 4—27.—d Deut 2. 19. Judg. 10. 6—18. wine, or wine of a superior power had been given to him on this occasion. As he had in general followed the simple pastoral life, it is not to be wondered at, if he did not know the intoxicating power of wine; and being an old man, and unused to it, a small portion would be sufficient to overcome him; sound sleep would soon, at his time of life, be the effect of taking the liquor to which he was unaccustomed, and cause him to forget the effects of his intoxication. Except in this case, his moral conduct stands unblemished in the sacred writings: and as the whole transaction, especially as it relates to him, is capable of an interpretation uot wholly injurious to his piety, both reason and religion conjoin to recommend that explanation. As to bis daughters, let their ignorance of the real state of the case plead for them, as far as that can go: and let it be remembered, that their sin was of that very peculiar nature, as never to be capable of becoming a precedent. For it is scarcely possible, that any shall ever be able to plead similar circumstances in \indication of a similar line of conduct. Verse 37. Called his name Moab] This name is generally interpreted of the father; or, according to Calmet, D Moab, the waters of the father. Verse 38. Ben-ammi] Ben-ammi, the son of my people. Both these names seem to justify the view taken of this subject above, viz. that it was merely to preserve the family that the daughters of Lot made use of the above expedient; and hence we do not find that they ever attempted to repeat it; which, had it been done for any other purpose, they certainly would not have failed to do. On this subject Origen, in his Fifth Homily on Genesis, has these remarkable words: Ubi hie libidinis culpa, ubi incesti criminis arguiturf Quomodo dabitur in Vitio guoo Non IT RAtuk In Facto? Vereor proloqui qnod sentio, vereor, inqmtm, ne castior fuerit harum incestus, quam pudicitia multarum-" Where, in all this transaction, can the crime of lust or of incest be proved? How can this be proved to be a vice, where the fact was never repeated? I am afraid to speak my whole mind on the subject, lest the incest of these should appear more laudable, than the chastity of multitudes." The generation which proceeded from this incestuous connexion, whatever may be said in behalf of the transaction, (its peculiar circumstances being considered) was certainly a bad one. The Moabites soon fell from the faith of God, and became idolaters, the people of Chemosk, and of Baal-peor, Num. xxi. 29. xxv. 1—3. and were enemies to the children of Abraham. See Num. xxii. Judg. iii. 14, &c. And the Ammonites, who dwelt near to the Moabites, united with them in idolatry, and were also enemies to Israel. See Judg. xi. 4, 24. Dent. xxiii. 3, 4. As both these people made afterwards a considerable figure in the Sacred History, the impartial, inspired writer, takes care to introduce, at this early period, an account of their origin. See what has been said on the case of Noah's drunkenness, Gen. ix. 20, &c. This is an awful history; and the circumstances detailed in it, are as distressing to piety as to humanity. It may, howover, be profitable to review the particulars. 1. From the commencement of the chapter, we find that the example and precepts of Abraham, had not been lost on bis nephew Lot. He also, like his uncle, watches for opportunities to call in the weary traveller. This, Abraham had taught his household; and we see the effect of this blessed teaching. Lot was both hospitable and pious, though living in the midst of a crooked and perverse race. It must be granted, that from several circumstances in his history, he appears to have been a weak man; but his weakness was such, as was not inconsistent with general uprightness and sincerity. He and his family, were not forgetful to entertain strangers; and they alone were free from the pollutions of this accursed people. How powerful are the effects of a religious education, enforced by pious example! It is one of God's especial means of grace. Let a man only do justice to his family, by bringing them up in the fear of God, and he will crown it with his blessing. How many excuse the profligacy of their family, which is often entirely owing to their own neglect, by saying "Oh, we cannot give them preceding history. grace!" No, you cannot; but you can afford them the means of grace. This is your work; that is the Lord's. If through your neglect of precept and example, they perish, what an awful account must you give to the Judge of quick and dead! It was the sentiment of a great man, that should the worst of times arrive, and magistracy and ministry were both to fail, yet, if parents would but be faithful to their trust, pure religion could not fail to be banded down to posterity, both in its form and in its power. 2. We have already heard of the wickedness of the inhabitants of the cities of the plain—the cup of their iniquity was full—their sin was of no common magnitude, and what a terrible judgment fell upon them! Brimstone and fire are rained down from heaven upon these traders in iniquity: and what a correspondence between the crime and the punishment! They burned in lust towards each other; and God burned them up with fire and brimstone. Their sin was unnatural ; and God punished it by supernatural means. Divine Justice not only observes a proportion between the crime and the degree of punishment, but also between the species of crime, and the kind of punishment inflicted. 3. Disobedience to the command of God must ever meet with severe reprehension, especially in those who have already partaken of his grace, because these know his salvation, and are justly supposed to possess, by his grace, the power of resisting all solicitations to sin. The servant who knew his lord's will, and did it not, was to be beaten with many stripes. See Luke xii. 47.—Lot's wife stands as an everlasting monument of admonition and caution to all backsliders. She ran well—she permitted Satan to binder, and she died in her provocation! While we lament her fate, we should profit by her example. To begin in the good way is well; to continue in the path is better) and to persevere unto the end, best of all. The exhortation of our blessed Lord on this subject should awake our caution, and strongly excite our diligence—Remember Lot's wife!—Oa the conduct of Lot and his daughters, see the notes on ver. 31, &c. CHAP. XX. Abraham leaves Mamre, and after having sojourned at Kadesh and Shur, settles in Gerar, 1. Abimelech takes Sarah, Abraham having acknowledged her only as his sister, 2. Abimelech is warned by God in a dream to restore Sarah, S. He asserts his innocence, 4, 5. He is farther warned, 6, 7. Expostulates with Abraham, 8—10. Abraham vindicates his conduct, 11—13. Abimelech restores Sarah, makes Abraham a present of sheep, oxen, and male and female slaves, 14. Offers him a residence in any part of the land, 15; and reproves Sarah, 16. At the intercession of Abraham, the curse of barrenness is removed from Abimelech and his household, 17, 18. NOTES ON CHAP. XX. prospect of the ruined cities, and not knowing what was beVerse 1. And Abraham journeyed] It is very likely that come of his nephew Lot and his family, that he could no this holy man was so deeply affected with the melancholy || longer bear to dwell within sight of the place. Having, Sarah taken by Abimelech : B. C. cir. 1897. с b A. M. cir. 2107. 2 And Abraham said of Sarah his || innocency of my hands, have I done wife, She is my sister: and Abime- this. lech king of Gerar sent, and took Sarah. 3 But God come to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is & man's wife. A.M. cir. 2106. B. C. cir. 1898. e 4 But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation? 5 Said he not unto me, She is my sister, and she, even she herself said, He is my brother: in the integrity of my heart, and h A. M. cir. 2106. B. C. cir. 1898. 6 And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning 'against me: therefore suffered I thee not to touch her. 7 Now therefore restore the man his wife; "for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, "know thou, that thou shalt surely die, thou, and all that are thine. 8 Therefore Abimelech rose early in the a Ch. 12. 13. & 26. 7.———b ch. 12. 15.-c Ps. 105. 14.d Job 33. 15.—e ver. 7.-fHeb. married to an husband. ———3 ch. 18. 23. ver. 18. -h 2 Kings 20. 3. 2 Cor. 1. 12.-i Or, simplicity, or, sincerity. k ch. 31. 7. & 35.5. Exod. 34. 24. 6. 2. Ps. 51. 4.-m 1 Sam. 7. 5. 15. 1 John 5. 16.-n ch. 2. 17. 1 Sam. 25. 26, 34.—ch. 39. 9. Lev. 2 Kings 3. 11. Job 42. 8. Jam. 5. 14, -o Numb. 16. 32, 33. therefore, struck his tents, and sojourned for a short time at Kadesh and Shur, he fixed his habitation in Gerar, which was a city of Arabia Petræa, under a king of the Philistines, called Abimelech, my father king, who appears to have been not only the father of his people, but also a righteous man. Verse 2. She is my sister] See the parallel account, ch. xii. and the notes there. Sarali was now about ninety years of age, and probably pregnant with Isaac. Her beauty, therefore, must have been considerably impaired since the time she was taken in a similar manner by Pharaoh, king of Egypt; but she was probably now chosen by Abimelech, more on the account of forming an alliance with Abraham, who was very rich, than on account of any personal accomplishments. A petty king, such as Abimelech, would naturally be glad to form an alliance with such a powerful chief as Abraham was: we cannot but recollect his late defeat of the four confederate Canaanitish kings. See on ch. xiv. 14, &c. This circumstance was sufficient to establish his credit, and cause his friendship to be courted; and what more effectual means could Abimelech use in reference to this, than the taking Sarah to be his concubine, or second wife, which in those times had no kind of disgrace attached to it? Verse 3. But God came to Abimelech] Thus we find that persons, who were not of the family of Abraham, had the knowledge of the true God. Indeed, all the Gerarites are termed p goi tsadik, a righteous nation, ver. 4. Verse 5. In the integrity of my heart, Sfc] Had Abimelech any other than honourable views in taking Sarah, he could not have justified himself thus to his Maker; and that these views were of the most honourable kind, God himself, to whom the appeal was made, asserts, in the most direct manner—Yea, I know that thou didst this in the integrity of thy heart. Verse 7. He is a prophet, and he shall pray for thee] The word prophet, which we have from the Greek po¶nτns, and which is compounded of po before, and nμ I speak, means in its general acceptation, one who speaks of things before they happen: i. e. one, who foretells future events. But that this was not the original notion of the word, its use in this place sufficiently proves. Abraham, certainly was not a prophet in the present general acceptation of the term; and for the Hebrew nabi, we must seek some other meaning. I have, in a discourse entitled, The Christian Prophet and his Work," proved, that the proper ideal meaning of the original word, is, to pray, intreat, make supplication, &c. and this meaning of it, I have justified at large, both from its application in this place, and from its pointed use in the case of Saul, mentioned 1 Sam. x. and from the case of the priests of Baal, 1 Kings xviii. where prophesying, most undoubtedly means, making prayer, and supplication. As those who were in habits of intimacy with God by prayer and faith, were found the most proper persons to communicate his mind to man, both with respect to the present and the future, hence nabi, the intercessor, became in process of time, the public instructor or preacher; and also the predictor of future events; because to such faithful praying men, God revealed the secret of his will. Hence, St. Paul, 1 Cor. xiv. 3. seems to restrain the word wholly to the inteqireting the mind of God to the people, and their instruction in divine things, for says he, he that proplusieth speaketh unto men to edification, and exhortation, and comfort. See the Discourse on this text referred to above. The title was also given to men eminent for eloquence and for literary abilities: hence, Aaron, because he was the spokesman of Moses to the Egyptian king, was termed nabi, prophet; Exod. iv. 16. and vii. 1. And Epimenides, a heathen poet, is expressly styled TfoQnrw a prophet, by St. Paul. Tit. i. 12 just as poets in general were termed rates among the Romans, which properly signifies the persons who professed to interpret the will of the gods to their bic the word naba, has nearly the same meaning as in votaries, after prayers and sacrifices duly performed. In AraHebrew; but in the first conjugation, it has a meaning which may cast light upon the subject in general. It signifies to itinerate, mote from one place or country to another, compelled thereto either by persecution, or the command of God; exivit de una regione in aliam.— migrans de loco in locum. LIUS. GO Hence Mohammed was called an nabi, because of his sudden removal from Mecca to Medina, when, pretending to a divine commission, his townsmen sought to take away his life, t Mecca etiens Medinam, wide Muhammed suis dictus fuit. GOllus. If this meaning belonged originally to the Hebrew word; it will apply with great force to the case of Abraham, whose migratory, itinerant kind of life, generally under the immediate direction of God, might have given him the title nabi. However this may be, the term was a title of the highest respectability and honour, both among the Hebrews and Arabs, and continues so to this day. Aud from the Hebrews, the word, in all the importance and dignity of its meaning, was introduced among the heathens in the porns and Watts of the Greeks and Romans. See on the word seer, Gen. xv. 1. Verse 8. Abimelech rose early, fyc] God came to Abimelech in a dream by night, and we find as the day broke, he arose, assembled his servants, what we would call, his courtiers, and communicated to them what he had received from God. They were all struck with astonishment, and discerned the hand of God. Abraham is then called, and in a most respectful and pious manner, the king expostulates with him, for bringing him and his people under the divine displeasure, by withholding from him the informatiou that Sarah was his wife; when, by taking her, he sought only an honourable alliance with his family. Verse 1. And Abraham said] The best excuse he could make for his conduct, which in this instance, is far from defensible. || speaker, wishes the observer or hearer, to take in a contrary sense to that which he knows to be true. It is in a word, any action done or speech delivered with the intention to deceive; though both may be absolutely true and right in themselves; sec the note on chap. xii. 13. The daughter of my father but not of my mother) Ebn Batrik in his annals, among other ancient traditions, has preserv ed the following: "Terah first married Form, by whom he had Abraham; afterwards he married Tehevita, by whom he had Sarah." Thus she was the sister of Abraham, being the daughter of the same father, by a different mother. Verse 13. When God caused me to wander] Here the word Elohim is used with a plural verb (whitheu, caused me to wander,) which is very unusual in the Hebrew language, as this plural noun, is generally joined with verbs in the singular number. Because there is a departure from the general mode in this instance, some have contended that the word Elohim signifies princes, in this place, and suppose it to refer to those in Chaldea, who expelled Abraham, because he would 'not worship the fire' but the best critics, and with them the Jews, allow that Elohim here, signifies the true God. Abraham probably refers to his first call. Verse 16. And unto Sarah he said] But, what did he say? Here there is scarcely any agreement among interpreters: the Hebrew is exceedingly obscure, and every interpreter takes it in his own sense. A thousand pieces of silver] Shekels are very probably meant here, and so the Targum understands it. The Septuagint has x dispaxua, 3 thousand didrachma, no doubt meaning shekels; for in chap. xxiii. 15, l6\ this translation uses paxua for the Hebrew pw shekel. As shakal sig nifies literally to weigh, and the shekel was a coin of such a weight, Mr. Ainsworth and others, think this to be the origin of our word scale, the instrument to weigh with. The shekel of the Sanctuary weighed twenty gerahs, Exod. Р Sarah reproved. A. M. cir. 2106. C GENESIS. dren. Abimelech's family healed. ⚫ behold, he is to theea covering of maid-servants; and they bare chilthe eyes, unto all that are with thee, and with all other: thus she was reproved. 17¶ So Abraham 'prayed unto God: and God healed Abimelech, and his wife, and his A. M.cir. 2106. B. C. cir. 1898. 18 For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife. a Ch. 26. 11.-b ch. 24. 65.-c Prov. 9. 8, 9. & 25. 12. & 27. 5. Mat. 7.7. xxx. 13. And according to the Jews, the gerah weighed sixteen grains of barley. R. Mayman observes, that after the captivity, the shekel was increased to three hundred and eightyfour grains, or barley corns. On the subject of ancient weights and measures, very little that is satisfactory is known. Behold he is to thee for a covering of the eyes) It, the one thousand shekels, not He, (Abraham) is to thee for a covering, to procure thee a veil to conceal thy beauty (unto all that are with thee, and with all other) from all thy own kindred and acquaintance, and from all strangers, that none, seeing thou art another man's wife, may covet thee on account of thy comeliness. And thus she was reproved.] The original is ve-nocachath, but the word is probably the second person preterite, used for the imperative mood, from the root n nacach, to make straight, direct, right-or to speak rightly, correctly; and may in connection with the rest of the text be thus paraphrased. Behold I have given thy BROTHER (Abraham, gently alluding to the equivocation, ver. 2, 5.) a thousand shekels of silver; behold IT is (that is, the silver is, or may he or let it be) to thee a covering of the eyes (to procure a veil, see before) with regard to all those who are with thee, and to all, (or and in all) | speak thou the truth. Correctly translated by the Septuagint xai Tarra aλnbevσov, and in all things speak the truth. Not only tell a part of the truth, but tell the whole—say not merely, he my brother; but say also, he is my husband too. Thus in ALL things, speak the truth. I believe the above to be the sense of this difficult passage; and shall not puzzle my reader with criticisms. is d Ch. 29. 31. 1 Sam. 5, 11, 12. Job 42. 8, 9, 10.- -e ch. 12. 17. & 16. 2. them to have children, till it was removed. And possibly this disease, as Dr. Dodd conjectures, had afflicted Abimelech, and by this he was withheld, ver. 6. from defiling Abraham's bed. 1. On the prevarication of Abraham and Sarah, see the notes and concluding observations on chap. xii. and while we pity this weakness, let us take it as a warning. Beware of this 2. The cause why the Patriarch did not acknowledge Sarahı as his wife; was a fear lest he should lose his life on her account, for he said surely the fear, i. e. the true worship of the true God, is not in this place. Such is the natural bigotry and narrowness of the human heart, that we can scarcely allow that any besides ourselves possess the true religion. To indulge a disposition of this kind, is highly blamable. The true religion is neither confined to one spot nor to one people: it is spread in various forms over the whole earth. He who fills immensity, has left a record of himself in every nation and among every people under heaven. spirit! for bigotry produces uncharitableness, and uncharitableness harsh judging, and in such a spirit, a man may think he does God service, when he dashes out the brains, or makes a burnt-offering of the person, whom his narrow mind and hard heart have dishonoured with the name of heretic. Such a spirit is not confined to any one community, though it has predominated in some more than in others. But these things are highly displeasing in the sight of God. HE, as the father of the spirits of all flesh, loves every branch of his vastly extended family; and as far as we love one another, no matter of what sect or party, so far we resemble HIM. Had Abraham possessed more charity for man, and confidence in God, at this time, he had not fallen into that snare from which he barely escaped. A hasty judgment is generally both erroueous and harsh, and those who are the most apt to form it, are generally the most difficult to be convinced of the truth. CHAPTER XXI. Isaac is born according to the promise, 1—3. and is circumcised when eight days old, 4. Abraham's age, ani Sarah's exultation at the birth of their son, 5—7- Isaac is weaned, 8. Ishmael mocking on the occasion, Sarah requires that both he and his mother Hagar shall be dismissed, 9, 10. Abraham, distressed on the account, is ordered by the Lord to comply, 11, 12. The promise renewed to Ishmael, 13. Abraham dismisses Hagar and her son, who go to the wilderness of Beer-sheba, 14. They are greatly distressed for want of water, |