16. in the fourth generation] This is most likely to be understood as denoting in the fourth age or century, equivalent to the 400 years in v. 13. "shall come hither again" into the land of Canaan; but it was actually inherited by the fourth generation from the Israelites who went down into Egypt; Exod. vi. 20. note. "The iniquity of the Amorites," i. e. all the nations of Canaan who are comprehended under this term, which is used because Abram lived among them, ch. xiv. 13. " is not yet full," is not yet arrived at such a height that God will not suffer it any longer; Dan. viii. 23.; Matt. xxiii. 32.; 1 Thess. ii. 16. It is evident from this that there is a certain measure of wickedness beyond which God will not spare a guilty nation; Jer. li. 13.

xx. 15.

17 a smoking furnace, &c.] These doubtless were the symbols of the divine presence; Exod, iii. 2. xix. 9, 16, 18. With v. 18. comp. v. 10.; ch. xii. 7. notes, and see Index, Nile. The promise was fulfilled in the days of David and Solomon. Ten nations of Canaan are here mentioned, but some of them were probably soon blended together, as seven are elsewhere spoken of; Deut. vii. 1.; Acts xiii. 19.

CHAPTER XVI.

1. an handmaid,] A bond-woman, or female slave, who, according to the usages of these times, might be disposed of in any way Sarai chose; v. 6.

2. go in] Viz. marry her, as is clear from v. 3. Such secondary wives, though contrary to the primeval institution of mar riage, Matt. xix. 4., were customary in the patriarchal and subsequent ages, and are in Scripture called concubines; but they were still regarded as slaves, and might be dismissed at pleasure. The children of these concubines were in the power and disposal of their mistresses, and therefore, if Hagar had offspring, Sarai would "obtain children by her;" ch. xxx. 3.; Exod. xxi. 4. As several years had expired since the promise of a numerous posterity was made to Abram, and Sarai was still barren, her motive in this affair was doubtless a desire to have that promise fulfilled, and the same motive, it is reasonable to suppose, actuated Abram. 5. My wrong be upon thee:] Rather, " my wrong is (lieth) upon thee;" i. e. thou art to blame in suffering her insolence. "The Lord judge between me and thee;" i. e. if thou wilt not redress my wrong, may the Lord do it; so 1 Sam. xxiv. 12, 16.; comp. Judg. xi. 27.

6. in thy hand;] In thy power; ch. xxiv. 10. xxxix. 4, 6, 8. "Dealt hardly;" or, as margin, "afflicted her."

7. the angel of the Lord] That by this title Jesus Christ, the second person in the Trinity, is meant in this and various other passages, is proved by several considerations; for, 1st, the appearing angel is addressed as God; v. 13.; ch. xvii. 1, c.

xxxii. 30.

xxxv. 9, 11.; Exod. iii. 2. et seq. 2dly, In him was

the incommunicable name of Jehovah, v. 7, 13.; ch. xviii. 13. et seq.; Exod. iii. 2. 4. xxiii. 20, 21.; Judg. vi. 11, 22. 3rdly, Divine attributes are ascribed to him; v. 10.; ch. xvii. 19. xviii. 10. xxxv. 9, 11.; Numb. xxii. 35. ; comp. Numb. xxiii. 4, 5. 4thly, Divine worship is paid to him; ch. xxii. 1. et seq. xxxii. 24.; Exod. iii. 5.; Josh. v. 14, 15. These circumstances prove

that the appearing angel was God, but as God the Father was never visible to men, "the angel of the Lord," or, as it may be rendered, "the Angel-Jehovah" who appeared to the patriarchs and prophets, was God the Son; ch. iii. 9. note.

10. I will multiply] This promise was renewed to Abram, ch. xvii. 20.; and was abundantly fulfilled; ch. xxv. 12. et seq. 12. a wild man ;] The Hebrew denotes a man as wild as the wild ass, described Job xxxix. 5-8. Ishmael, then, and his posterity, were to be fierce and untractable. "His hands," &c. i. e. there shall be a mutual hostility between him and all others; "and he shall dwell in the presence of all his brethren," i. e. shall dwell near his brethren, the posterity of Abram, notwithstanding their enmity against him; ch. xxv. 18. How admirably this character agrees with the Arab tribes, the descendants of Ishmael, is attested by all travellers; and in spite of all the efforts of the Persians, Macedonians, Egyptians, Romans, and Turks, to subjugate them, they still continue to dwell in the presence of their brethren, fierce and wild, but unsubdued.

13. Thou God seest me:] The Hebrew is atta El-Roi, literally "Thou art the God of vision," i. e. the God who is visible; and Hagar thus designates the Divine Being who spake to her, because he was then and there seen by her. According to this explanation the original may be rendered, "She called the name of Jehovah who spake unto her El-Roi," i. e. the visible God; "for she said, have I not here seen him who is the visible [God]; wherefore the well" where Jehovah communed with her, v. 7. "was called Beer-lahai-roi ;" i. e. as the Hebrew denotes, the well of the living and visible God.

CHAPTER XVII.

1. the Almighty] Hebrew Shaddai, a title of the Deity, occurring here for the first time. " Walk," ch. v. 22. note. Perfect," ch. vi. 9. note.

2. I will make] Viz. I will establish and confirm it, for it was made before; ch. xii. 2. 7. notes; comp. v. 7.

5. Abraham] Denoting in Hebrew a father of a great multitude; see Index. It was usual in the east to change the names of persons to describe and commemorate some important event in their lives; v. 15.; ch. xxxii. 28. xli. 45.; Ruth i. 20.; Dan. i. 7. ; Matt. xvi. 18.; John i. 42.; Rev. ii. 17.

6. kings shall come out of thee.] Of whom there were many among his posterity, the Ishmaelites, Idumeans, Midianites,

Israelites, and lastly the Messiah, the King of kings, and Lord of lords.

7. everlasting] The word so rendered sometimes denotes eternal duration, and sometimes only a long period, as v. 8. This covenant in its spiritual sense was everlasting in respect to Christ and the faithful, but in its literal sense was only of long continuance in respect to circumcision, and outward privileges. This covenant was on the part of the Deity "to be a God unto thee," &c. i. e. in a peculiar sense implying the providential care and protection of the Almighty towards them. So v. 8. with which comp. ch xii. 7.; comp. Exod. vi. 7. xxix. 45.; Deut. xxix. 13.

10. This is my covenant,] Viz. the sign or token of it, as explained in the next verse, for the covenant was, that God would be in a peculiar sense the God of Abraham and his seed; v. 7. Circumcision, then, was the seal of that covenant, and the rite by which he and his posterity were made partakers of it, and entitled to its blessings; Acts vii. 8.; Rom. iv. 1-12. notes. The females were included in this covenant, though the outward sign was confined to the males, as the heads and representatives of families. The male child was to be circumcised when eight days old, v. 12. although that day fell on a Sabbath; Levit. xii. 3.; Luke ii. 21.; John vii. 22.

13. He that, &c.] In those times the power of a master over his household and slaves was nearly absolute, and he might compel the observance of this injunction; but taking this and the next verse in connexion, it is here only implied, that every man child must needs be circumcised or "be cut off from his people," by which expression some understand the infliction of death, and this seems partly confirmed by Exod. xxxi. 14.; Levit. xvii. 4. 10. xx. 2-5.; but others explain it of being cut off from the blessings of the covenant, excommunicated, and this is supported by Exod. xii. 15. 19. xxx. 33. 38. xxxi. 14.; Levit. vii. 20, 21. et al. 15. Sarah] Probably meaning a fruitful woman, as "Sarai" probably does one who is noble, a princess; and this accords with the reason given in v. 16. for the change. But the etymology of these words is very doubtful.

17. laughed,] Not in ridicule or doubt, for he was strong in faith, Rom. iv. 18. et seq., but out of the great joy with which he was transported, and he "said in his heart," i. e. thought within himself, will God be so gracious that he will grant a child to me and Sarah in our old age? And yet his exultation is mingled with a tender regard for the son which he had already, and he "said unto God, O that Ishmael might live before thee," v. 18. i. e. may he live in thy favour, and not be cast off by thee, in consequence of this further offspring. Abraham no doubt refers to the promise stated, ch. xvi. 10. and his prayer was heard; v. 20. With v. 19. comp. v. 7. note; ch. xviii. 10. xxi. 2.

20. I have blessed him,] Viz. by making him fruitful; for the ter part of the verse is explanatory of the blessing. • Twelve

princes," &c. how wonderfully this was fulfilled is related ch. xxv. 12. et seq. Ishmael was to have a blessing, but not any participation in the covenant, which was to be established with Isaac and his posterity, as is clear from v. 19-21. and from ch. xxi. 10-12. where see notes; comp. Rom. ix. 7-9.; Gal. iii. 29. iv. 22-31.; Luke i. 55, 72.

21. at this set time] comp. ch. xxi. 2.

At this very time in the following year;

CHAPTER XVIII.

1. the plains] Rather "the oak of Mamre," ch. xiii. 18. note. 2. three men] Beings whom he took to be men, but one of them is called" Jehovah," v. 13. and the other two "angels," ch. xix. 1. The one, who is called Jehovah, and who addresses Abraham and is addressed by him, assumes divine attributes, v. 10, 13, 14, 17, 20. et seq. and was consequently the divine Logos; ch. xvi. 7. note.

3. if I have found favour] Meaning if you are disposed to do me a favour pass not away from me, but "let a little water," &c. v. 4. As the orientals travelled either bare-footed, or with sandals only, to wash the feet was necessary as well for cleanliness as refreshment. We have in this history a beautiful picture of ancient manners and hospitality in the East.

5. a morsel of bread,] Viz. I will set provisions before you, v. 7, 8. for the Hebrews comprehended them under the term "bread;" Matt. vi. 11. note; "and comfort ye your hearts," i. e. refresh yourselves; after that "for therefore are ye shall pass on, ye come to your servant;" i. e. for it is proper you should partake of my hospitality since you are come hither.

6. three measures] Hebrew "Seah," for which see Tables of Weights and Measures. The most common kind of bread was made in thin cakes "baked upon the hearth" which had been heated by the fire; or, as some think, baked in the embers which were upon the hearth. Such bread is still in use in the East; ch. xix. 3.

8. butter] Rather "cream or cheese." The orientals do not use butter, but oil to their food.

10. according to the time of life;] Either according to the period from the conception to the delivery of a living child; or, at this time in the next year; agreeably to ch. xvii. 21.; comp. v. 14.; ch. xxi. 2.

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12. laughed Out of incredulity, as is plain from what follows; and in this she differed from Abraham, ch. xvii. 17.; for she thus expressed her distrust, After I am waxed old," and beyond the age of having children, v. 11. " shall I have pleasure?" meaning the pleasure of becoming a mother.

14. At the time appointed] By the Almighty; ch. xvii. 21.; comp. v. 10. note.

16. to bring them on the way.] This was a piece of primitive civility; Rom. xv. 24.; 3 John 6.

17. the Lord said,] That this was one of the persons whom Abraham entertained is evinced by the whole context, by v. 13. 33., and by the circumstance that only two of them are afterwards mentioned as contradistinguished from him who addressed Abraham; v. 22. ch. xix. 1. comp. v. 2. note.

18. seeeing that, &c.] Meaning I will not hide this thing from Abraham, v. 17. since I have showed him much greater favours, and established my covenant with him; ch. xii. 2, 3. notes; and he is also worthy to be made acquainted with it; "for I know that he will command;" i. e. will exercise the authority which belongs to him as head of the family, over "his children and his household after him, that they may keep the way of the Lord," persevere in the true religion and worship of God, Deut. viii. 6. x. 12. Prov. vi. 20. An eminent example to all parents and masters of families: Ephes. vi. 4. note.

20. the cry] Either the fame and report of their sins, or the cries and complaints of those whom they have injured, ch. iv. 10. xix. 13.; Job xxxiv. 28.; Ps. ix. 13. comp. ch. xiii. 13. note. With v. 21. comp. ch. xi. 5. note.

22. the men] Viz. two of the three who appeared, v. 17. note; "but Abraham stood yet before the Lord;" i. e. still remained in the presence of the third, who was the Lord, and who stayed to reveal to him the judgment of Sodom and Gomorrah. Upon hearing which "Abraham drew near," &c. v. 23.

25. That be far, &c.] Rather, "far be it from thee to do in this manner, to slay the righteous with the wicked; and far be it from thee that the righteous should be as the wicked.”

33. went his way,] Rather "went away;" which implies that he was one of the three persons who had come to Abraham. “His place," i. e. at the oak of Mamre, v. 1. From this history two important inferences may be drawn ; 1st, respecting the efficacy of prayer; and 2dly, that national wickedness will be visited with the just punishment of offended God.

CHAPTER XIX.

1. two angels] Called men, v. 10, 12. ch. xviii. 2, 22. "In the gate," in which place it was usual for judges to sit to administer justice, Deut. xvii. 5. et al.; and for other persons to assemble for various purposes; 2 Kings vii. 1, 18.; 2 Sam. xv. 2.; Esther v. 13; Ps. lxix. 12. With v. 2. comp. ch. xviii. 4. note.

4. all the people] Not a few individuals, but all of them from every quarter; which shows the deep and universal depravity of the men of the city. The abominable sin which they attempted to commit, was afterwards forbidden by the law of Moses, Levit. xviii.

22. xx. 13.