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13 And she called the name of the LORD that spake unto her, Thou 'God seest me: for she said, Have I also here looked after him that seeth me?

14 Wherefore the well was called Beer-lahai-roi:* behold, it is between Kadesh and Bered.

15 And Hagar bare Abram a son; and Abram called his son's name, which Hagar bare, Ishmael. 16 And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram.

CHAPTER XVII.

This chapter contains articles of agreement covenanted and concluded upon between the great Jehovah, the Father of mercies, on the one part, and pious Abram, the

father of the faithfal, on the other part. Abram is therefore called the friend of

God, not only because be was the man of his council, but because he was the man of his covenant; both these secrets were with him: mention was made of this

covenant, ch. 15. 18, but here it is particularly drawn up, and put into the form of

Prov. 5. 21. ⚫i. e. the well of him that liveth and seeth me. a c. 18. 14. Ex. 6. 3. Dan. 4. 35. Eph. 3.20.

Divine Providence; so much better is God to them than they deserve, who not only forfeit their lives by sin, but hazard

them.

II. Hagar's pious reflection upon this gracious appearance of God to her, v. 13, 14. Observe in what she said,

1. Her awful adoration of God's omniscience and providence, with application of it to herself; she called the name of the Lord that spake unto her, that is, thus she made confession of his name, this she said to his praise, Thou God seest me: this should be with her, his name for ever, and this his memorial, by which she will know him and remember him while she lives, Thou God seest me. Note, (1.) The God with whom we have to do, is a seeing God, an all-seeing God. God is (as the ancients expressed it) all eye. (2.) We ought to acknowledge this with application to ourselves. He that sees all, sees me, as David, Ps. 139. 1, O God, thou hast searched me and known me. (3.) A believing regard to God, as a God that sees us, will be of great use to us in our returns to him. It is a proper word for a penitent: [1] "Thou seest my sin and folly:" I have sinned before thee, says the prodigal; in thy sight, says David. [2.]] Thou seest my sorrow and affliction" that Hagar especially refers to: when we have brought ourselves into distress by our own folly, yet God has not forsaken us. [3.] "Thou seest the sincerity and seriousness of my return and repentance. Thou seest my secret mournings for sin, and secret motions toward thee." [4.] "Thou seest me, if in any instance I depart from thee," Ps. 44. 20, 21. This thought should always restrain us from sin, and excite us to duty; Thou God seest me.

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2. Her humble admiration of God's favour to her: "Have I here also looked after him that seeth me? Have I here seen the back parts of him that seeth me?" So it might be read, for the word is much the same with that, Ex. 33. 23. She saw not face to face, but as through a glass darkly, 1 Cor. 13. 12. Probably, she knew not who it was that talked with her, till he was departing, as Judg. 6. 21, 22.-13. 21; and then she looked after him, with a reflection like that of the two disciples, Luke 24. 31, 32. Or, Have I seen him that sees me? Note, (1.) The communion which holy souls have with God, consists in their having an eye of faith toward him, as a God that has an eye of favour toward them. The intercourse is kept up by the eye. (2.) The privilege of our communion with God, is to be looked upon with wonder and admiration, considering what we are, who are admitted to this favour. "Have I? I that am so mean, I that am so vile?" 2 Sam. 7. 18. This privilege is thus to be looked upon, considering the place where we are thus favoured; "here also? Not only in Abram's tent, and at his altar, but here also, in this wilderness? Here, where I never expected it, where I was out of the way of my duty? Lord, how is it?" John 14. 22. Some make the answer to this question to be negative, and so look upon it as a penitent reflection: "Have I here also, in my distress and affliction looked after God? No, I was as careless and unmindful of him as ever I used to be; and yet he has thus visited and regarded me:" for God often prevents us with his favours, and is found of those who seek him not, Is. 65. 1.

a covenant, that Abram might have strong consolation. Here is, I. The circumstances of the making of this covenant, the time and manner, v. 1, and the posture Abram was in, v. 3. II. The covenant itself. In the general scope of it, v. 1. And afterward, in the particular instances. 1. That he should be the father of many nations, v. 4, 6, and, in token of that, his name was changed, v.5. 2. That God would be a God to him and his seed, and would give them the land of Canaan, v. 7, 8. And the seal of this part of the covenant was circumcision, v. 9-14. 3. That he should have a son by Sarai, and in token of that, her name was changed, v. 15, 16. This promise Abram received, v. 17. And his request for Ishmael (v. 18,) was answered, abundantly to his satisfaction, v. 19-22. III. The circumci sion of Abram and his family, according to God's appointment, v. 23-27.

ND when Abram was ninety years old and

A nine, the LORD appeared to Abram, and said unto him, "I am the Almighty God: walk before me, and be thou *perfect.

2 And I will make my covenant between me and thee, and will multiply thee exceedingly.

3 And Abram fell on his face: and God talked with him, saying,

b c. 48. 15. 1 Kings 2.4. 2 Kings 20.3. or, upright, or, sincere. c. 6.9. Deut. 18. 13. Job 1. 1. c c. 9. 9. Ps. 105. 8, 11. Gal. 3. 17, 18.

Note, 1. Many who can call Abraham father, yet are born after the flesh, Matt. 3. 9. 2. The carnal seed in the church are sooner brought forth than the spiritual. It is an easier thing to persuade men to assume the form of godliness, than to submit to the power of godliness.

NOTES TO CHAPTER XVII.

V. 1-3. Here is,

I. The time when God made Abram this gracious visit; when he was 99 years old, full thirteen years after the birth of Ishmael. 1. So long, it should seem, God's extraordinary appearances to Abram were intermitted; and all the communion he had with God, was only in the usual way of ordinances and providences. Note, There are some special comforts which are not the daily bread, no not of the best saints, but they are favoured with them now and then. On this side heaven, they have convenient food, but not a continual feast. 2. So long the promise of Isaac was deferred. (1.) Perhaps to correct Abram's over-hasty marrying of Hagar. Note, The comforts we sinfully anticipate, are justly delayed. (2.) That Abram and Sarai being so far stricken in age, God's power, in this matter, might be the more magnified, and their faith the more tried. See Deut. 32. 36. John 11. 6, 15. (3.) That a child so long waited for, might be an Isaac, a son indeed, Is. 54. 1.

II. The way in which God made this covenant with him; The Lord appeared to Abram, in the Shechinah, some visible display of God's immediate glorious presence with him. Note, God first makes himself known to us, and gives us a sight of him by faith, and then takes us into his covenant.

III. The posture Abram put himself into upon this occasion. He fell on his face while God talked with him, v. 3. Either, 1. As one overcome by the brightness of the divine glory, and unable to bear the sight of it, though he had seen it several times before: Daniel and John did likewise, though they were also acquainted with the visions of the Almighty, Dan. 8. 17.-10. 9, 15. Rev. 1. 17. Or, 2. As one ashamed of himself, and blushing to think of the honours done to one so unworthy: he looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face, putting himself into a posture of adoration. Note, (1.) God graciously condescends to talk with those whom he takes into his covenant, and communion with himself. He talks with them by his word, Prov. 6. 22. He talks with them by his Spirit, John 14. 26. This honour have all his saints. (2.) Those that are admitted into fellowship with God, are, and must be, very humble and very reverent in their approaches to him. If we say we have fellowship with him, and the familiarity breeds contempt, we deceive ourselves. (3.) Those that would receive comfort from God, must set themselves to give glory to God, and to worship at his footstool.

IV. The general scope and summary of the covenant, laid down as the foundation on which all the rest was built; it is no other than the covenant of Grace, still made with all believers in Jesus Christ, v. 1. Observe here,

1. What we may expect to find God to us; I am the Almighty God; by this name he chose to make himself known III. The name which this gave to the place, v. 14, Beer- to Abram rather than by his name Jehovah, Ex. 6. 3. He used lahai-roi, The well of him that lives and sees me. It is probable it to Jacob, ch. 35. 11. They called him by this name, ch. 28. that Hagar put this name upon it; and it was retained long 3.-43. 14.-48. 3. It is the name of God that is mostly used after, in perpetuam rei memoriam-a lasting memorial of this throughout the book of Job, at least thirty times in the disevent. This was the place, where the God of glory manifested courses of that book. After Moses, Jehovah is more frequently the special cognizance and care he took of a poor woman in dis-used, and this very rarely; I am El-shaddai; it bespeaks the tress. Note, 1. He that is all-seeing, is ever-living; he lives almighty power of God, either, (1.) As an avenger, from and sees us. 2. Those that are graciously admitted into com- he laid waste, so some; and they think God took this title from munion with God, and receive seasonable comforts from him, the destruction of the old world. This is countenanced by should tell others what he has done for their souls, that they Is. 13. 6, and Joel 1. 15. Or, (2.) As a benefactor, for N also may be encouraged to seek him, and trust in him. 3. who, and sufficient. He is a God, that is enough; or, as God's gracious manifestations of himself to us are to be had our old English translation reads it here very significantly, I am in everlasting remembrance by us, and should never be for- God all-sufficient. Note, The God with whom we have to do, gotten. is a God that is enough. [1.] He is enough in himself; he is self-sufficient; he has every thing, and he needs not any thing. [2.] He is enough to us, if we be in covenant with him: we have all in him, and we have enough in him; enough to satisfy our most enlarged desires, enough to supply the defect of every thing else, and to secure to us a happiness for our immortal souls: see Ps. 16. 5, 6.-73. 25.

V. 15, 16. It is here taken for granted, though not expressly recorded, that Hagar did as the angel commanded her, returned to her mistress, and submitted herself; and then, in the fulness of time, she brought forth her son. Note, Those who obey divine precepts, shall have the comfort of divine promises. This was the son of the bondwoman that was born after the flesh, Gal. 4. 23, representing the unbelieving Jews, v. 25.

2. What God requires that we be to him; the covenant is

4 As for me, behold, my covenant is with thee, and thou shalt be a father of many *nations.

5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.

6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.

7 And I will establish my covenant between me and thee and thy seed after thee in their generations, for an everlasting covenant, "to be a God unto thee, and to thy seed after thee.

8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.

9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee, in their generations.

d c. 13. 16. 22. 17. multitude of nations. € Neh. 9.7. ti. e. father of a great multitude. f Rom. 4. 17. ver. 16. 20. c. 35. 11. A c. 28. 13. Lev. 26. 12. Heb. 11. 16.

10 This is my covenant, which ye shall keep between me and you and thy seed after thee; Every man-child among you shall be circumcised.

11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.

12 And She that is eight days old shall be circumcised among you, every man-child in your generations; he that is born in the house, or bought with money of any stranger, which is not of thy seed.

13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shail be in your flesh for an everlasting covenant.

14 And the uncircumcised man-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my cove

nant.

of thy sojournings. i c. 48. 4. Deut. $2.8. j Ex. 6. 7. Jer. 24. 7. Ez. 37. 23. Rev. 21. 3. k Acts 7. 8. Rom. 4. 11. § a son of eight days. Ex. 12. 44. Ex. 4. 24. Josh. 5. 2, &c.

it to the seed of believers, and the internal administration of it by the Spirit, to Christ's seed in every age.

mutual, Walk before me, and be thou perfect, that is, upright and sincere; for herein the covenant of grace is well ordered, that sincerity is our gospel perfection. Observe, (1.) That to II. The contents of the covenant; it is a covenant of probe religious is to walk before God in our integrity; it is to mises, exceeding great and precious promises. Here are two, set God always before us, and to think, and speak, and act, in which, indeed, are all-sufficient. 1. That God would be their every thing, as those that are always under his eye. It is to God, v. 7, 8. All the privileges of the covenant, all its joys, have a constant regard to his word as our rule, and to his glory and all its hopes, are summed up in this: a man needs desire as our end, in all our actions, and to be continually in his fear. no more than this, to make him happy. What God is himself, It is to be inward with him, in all the duties of religious worship, that he will be to his people; his wisdom their's, to guide and for in them particularly we walk before God, I Sam. 2. 30, counsel them; his power their's, to protect and support them; and to be entire for him, in all holy conversation. I know no his goodness their's, to supply and comfort them. What faithreligion but sincerity. (2.) That upright walking with God, ful worshippers can expect from the God they serve, believers is the condition of our interest in his all-sufficiency. If we shall find in God as their's. This is enough, yet not all. 2. neglect him, or dissemble with him, we forfeit the benefit and That Canaan should be their everlasting possession, v. 8. comfort of our relation to him. (3.) A continual regard to God had before promised this land to Abraham, and his seed, God's all-sufficiency, will have a great influence upon our up-ch. 15. 18. But here, where it is promised for an everlasting right walking with him. possession, surely it must be looked upon as a type of heaven's happiness, that everlasting rest which remains for the people of God, Heb. 4. 9. This is that better country to which Abraham had an eye, and the grant of which was that which answered to the vast extent and compass of that promise, that God would be to them a God; so that if God had not prepared and designed this, he would have been ashamed to be called their God, Heb. 11. 16. As the land of Canaan was secured to the seed of Abraham, according to the flesh, so heaven is secured to all his spiritual seed, by a covenant, and for a possession truly everlasting. The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant; and the earnest of it is given to all believers, Eph. 1. 14. Canaan is here said to be the land wherein Abraham was a stranger; and heaven is a land to which we are strangers, for it does not yet appear what we shall be.

V. 4-6. The promise here is introduced with solemnity: "As for me," says the great God, "behold, behold and admire it, behold and be assured of it, my covenant is with thee;" as before, v. 2, I will make my covenant. Note, The covenant of grace is a covenant of God's own making; this he glories in, (as for me,) and so may we. Now here,

I. It is promised to Abraham, that he should be a father of many nations: that is, 1. That his seed after the flesh, should be very numerous, both in Isaac and Ishmael, and in the sons of Keturah; something extraordinary is doubtless included in this promise, and we may suppose that the event answered to it, and that there have been, and are, more of the children of men descended from Abraham, than from any one man at an equal distance with him from Noah, the common root. 2. That all believers, in every age, should be looked upon as his spiritual seed, and that he should be called, not only the friend of God, but the father of the faithful. In this sense, the Aposthe directs us to understand this promise, Rom. 4. 16, 17. He is the father of those in every nation, that by faith enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine Majesty.

II. In token of this, his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was, 1. To put an honour upon him: it is spoken of as the glory of the church, that she shall be called by a new name, which the mouth of the Lord shall name, Is. 62. 2. Princes dignified their favourites by conferring new titles upon them; thus was Abraham dignified by him that is indeed the Fountain of honour: all believers have a new name, Rev. 2. 17. Some think it added to the honour of Abraham's new name, that a letter of the name Jehovah was inserted into it, as it was a disgrace to Jeconiah to have the first syllable of his name cut off, because it was the same with the first syllable of that sacred name, Jer. 22. 28. Believers are named from Christ, Eph. 3. 15. 2. To encourage and confirm the faith of Abraham; while he was childless, perhaps even his own name was sometimes an occasion of grief to him; why should he be called a high father, who was not a father at all? But now that God had promised him a numerous issue, and had given him a name which signified so much, that name was his joy. Note, God calls things that are not, as though they were. It is the apostle's observation upon this very thing, Rom. 4. 17; he called Abraham the father of a multitude, because he should prove to be so in due time, though as yet he had but one child. V. 7-14. Here is,

I. The continuance of the covenant; intimated in three things. 1. It is established; not to be altered or revoked: it is fixed, it is ratified, it is made as firm as the divine power and truth can make it. 2. It is entailed; it is a covenant, not with Abraham only, (then it would die with him,) but with his secd after him, not only his seed after the flesh, but his spiritual seed. 3. It is everlasting in the evangelical sense and meaning of it. The covenant of grace is everlasting; it is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted with the seal of

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III. The token of the covenant, and that is, circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Acts 7. 8. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, v. 9, 10. It is called a sign and seal, Rom. 4. 11, for it was, 1. A confirmation to Abraham and his seed, of those promises which were God's part of the covenant, assuring them that they should be fulfilled; that in due time Canaan should be their's: and the continuance of this ordinance, after Canaan was their's, intimates that that promise looked further, to another Canaan, which they must still be in expectation of: sce Heb. 4. 8. 2. An obligation upon Abraham and his seed, to that duty which was their part of the covenant; not only to the duty of accepting the covenant and consenting to it, and the putting away of the corruption of the flesh, (which were more immediately and primarily signified by circumcision,) but, in general, to the observation of all God's commands, as they should at any time hereafter be intimated and made known to them; for circumcision made men debtors to do the whole law, Gal. 5. 3. They who will have God to be to them a God, must consent and resolve to be to him a people.

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Now, (1.) Circumcision was a bloody ordinance; for all things by the law were purged with blood, Heb. 9. 22. Ex. 24. 8. But the blood of Christ being shed, all bloody ordinances are now abolished; circumcision therefore gives way to baptism. (2.) It was peculiar to the males; though the women also were included in the covenant, for the man is the head of the woman. In our kingdom, the oath of allegiance is required only from men: some think that the blood of the males only was shed in circumcision, because respect was had in it to Jesus Christ, and his blood. (3.) It was the flesh of the foreskin that was to be cut off, because it is by ordinary generation that sin is propagated, and with an eye to the Promised Seed, who was to come from the loins of Abraham. Christ having not yet offered himself for us, God would have man to enter into covenant by the offering of some part of his own body, and no part could be better spared. It is a secret part of the body: for the true circumcision is that of the heart: this honour God put upon an uncomely part, 1 Cor. 12. 23, 24. (4.) The

15 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but *Sarah shall her name be.

16 And I will bless her, "and give thee a son also of her; yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her. 17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?

18 And Abraham said unto God, O that Ishmael might live before thee!

19 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.

21 But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.

22 And he left off talking with him, and God went up from Abraham.

23 And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house, and circumcised the flesh of their foreskin in the self-same day, as God had said unto him.

24 And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.

25 And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 26 In the self-same day was Abraham circum

20 And as for Ishmael, I have heard thee; Behold, I have blessed him, and will make him fruit-cised, and Ishmael his son ; ful, and will multiply him exceedingly: Ptwelve princes shall he beget, and I will make him a great

nation.

i. e. Princess. n c. 18. 10. † she shall become nations. ordinance was to be administered to children when they were eight days old, and not sooner that they might gather some strength to be able to undergo the pain of it, and that at least one sabbath might pass over them. (5.) The children of the stranger, of whom the master of the family was the true domestic owner, were to be circumcised, v. 12, 13, which looked favourably upon the Gentiles, who should, in due time, be brought into the family of Abraham by faith: see Gal. 3. 14. (6.) The religious observance of this institution was required, under a very severe penalty, v. 14. The contempt of circumcision was a contempt of the covenant; if the parents did not circumcise their children, it was at their peril, as in the case of Moses, Ex. 4. 24, 25. With respect to those that were not circumcised in their infancy, if, when they grew up, they did not themselves come under this ordinance, God would surely reckon with them. If they cut not off the flesh of their foreskin, God would cut them off from their people. It is a dangerous thing to make light of divine institutions, and to live in the neglect of them.

V. 15-22. Here is,

27 And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.

c. 18. 12. 21.6. pc. 25. 13, &c. g c. 21.2. children, as Job, who offered burnt-offerings, according to the number of them all, Job 1. 5. Abraham would not have it thought, when God promised him a son by Sarah, which he so much desired, that then his son by Hagar was forgotten; no, still he bears him upon his heart, and shows a concern for him. The prospect of further favours must not make us unmindful of former favours. 3. The great thing we should desire of God for our children, is, that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness; spiritual blessings are the best blessings, and which we should be most earnest with God for, both for ourselves, and others. Those live well, that live before God.

V. God's answer to his prayer; and it is an answer of peace; Abraham could not say that he sought God's face in vain. 1. Common blessings are secured to Ishmael, v. 20, As for Ishmael, whom thou art in so much care about, I have heard thee; he shall find favour for thy sake; I have blessed him, that is, I have many blessings in store for him. (1.) His posterity shall be numerous; I will multiply him exceedingly, more than his neighbours: this is the fruit of the blessing, as that, ch. 1. 28. (2.) They shall be considerable; twelve princes shall he beget: we may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins, and the covenant was not lodged in his family. Note, Great plenty of outward good things is often given to those children of godly parents, who are born after the flesh, for their parents' sake.

I. The promise made to Abraham of a son by Sarai, that son in whom the promise, made to him, should be fulfilled, that he should be the father of many nations; for she also shall be a mother of nations, and kings of people shall be of her, v. 16. Note, 1. God reveals the purposes of his good-will to his people by degrees. God had told Abraham, long before, that he should have a son, but never till now that he should have a son by Sarai. 2. The blessing of the Lord makes fruitful, and adds no sorrow with it, no such sorrow as was in Hagar's case. "I will bless her with the blessing of fruitfulness, and then thou shalt have a son of her." 3. Civil government and order are a great blessing to the church. It is promised, not only that people, but kings, of people, should be of her; not a headless rout, but a well-him in the letter, but in that sense which was equivalent, nay, modelled, well-governed society.

II. The ratification of this promise was the change of Sarai's name into Sarah, v. 15, the same letter added to her name that was to Abraham's, and for the same reasons. Sarai signifies my princess, as if her honour were confined to one family only; Sarah signifies a princess, namely of multitudes; or, signifying that from her should come the Messiah, the Prince, even the Prince of the kings of the earth.

III. Abraham's joyful, thankful entertainment of this gracious promise, t. 17. Upon this occasion, he expressed, I. Great humility; he fell on his face. Note, The more honours and favours God confers upon us, the lower we should be in our own eyes, and the more reverent and submissive before God. 2. Great joy; he laughed; it was a laughter of delight, not of distrust. Note, Even the promises of a holy God, as well as his performances, are the joys of holy souls; there is the joy of faith, as well as the joy of fruition. Now it was that Abraham rejoiced to see Christ's day; now he saw it, and was glad, John 8. 56, for as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac. 3. Great admiration; Shall a child be born to him that is an 100 years old? He does not here speak of it as at all doubtful, (for we are sure that he staggered not at the promise, Rom. 4. 20,) but as very wonderful, and that which could not be effected but by the almighty power of God, and as very kind, and a favour which was the more affecting and obliging for this, that it was extremely surprising, Ps. 126. 1, 2. IV. Abraham's prayer for Ishmael, v. 18, O that Ishmael might live before thee! This he speaks, not as desiring that Ishmael might be preferred before the son he should have by Sarah; but, dreading lest he should be abandoned and forsaken of God, he puts up this petition on his behalf. Now that God is talking with him, he thinks he has a very fair opportunity to speak a good word for Ishmael, and he will not let it slip. Note, 1. Though we ought not to prescribe to God, yet he gives us leave, in prayer, to be humbly free with him, and particular in making known our requests, Phil. 4. 6. Whatever is the matter of our care and fear, should be spread before God in prayer. 2. It is the duty of parents to pray for their children, for all their VOL. 1-11

2. Covenant blessings are reserved for Isaac, and appropri ated to him, v. 19, 21. If Abraham, in his prayer for Ishmael, meant that he would have the covenant made with him, and the Promised Seed to come from him; then, God did not answer which was every way better. (1.) God repeats to him the promise of a son by Sarah; she shall bear thee a son indeed. Note, [1.] Even true believers need to have God's promises doubled and repeated to them, that they may have strong consolation, Heb. 6. 18. [2.] Children of the promise are children indeed. (2.) He names that child, calls him Isaac, Laughter; because Abraham rejoiced in spirit, when this son was promised him. Note, If God's promises be our joy, his mercies promised shall in due time be our exceeding joy. Christ will be Laughter to them that look for him; they that now rejoice in hope, shall shortly rejoice in having that which they hope for: this is laughter that is not mad. (3.) He entails the covenant upon that child; I will establish my covenant with him. Note, God takes whom he pleases into covenant with himself, according to the good pleasure of his will: see Rom. 9. 8, 18. Thus was the covenant settled between God and Abraham, with its several limitations and remainders, and then the conference ended; God left off talking with him, and the vision disappeared, God went up from Abraham. Note, Our communion with God here is broken and interrupted; in heaven it will be a continual and everlasting feast.

V. 23-27. We have here Abraham's obedience to the law of circumcision; he himself, and all his family, were circumcised; so receiving the token of the covenant, and distinguishing themselves from other families that had no part nor lot in the matter. 1. It was an implicit obedience; he did as God said unto him, and did not ask why or wherefore. God's will was not only a law to him, but a reason; he did it, because God bid him. 2. It was a speedy obedience; in the self-same day, v. 23, 26. Sincere obedience is not dilatory, Ps. 119. 60. While the command is yet sounding in our ears, and the sense of duty is fresh, it is good to apply ourselves to it immediately, lest we deceive ourselves by putting it off to a more convenient season. 3. It was an universal obedience; he did not circuncise his family, and excuse himself, but set them an example; nor did he take the comfort of the seal of the covenant to himself only but desired that all might share with him in it: this is a good example to masters of families; they and their houses must ( 81 )

CHAPTER XVIII.

We have an account in this chapter of another interview between God and Abraham, probably, within a few days after the former, as a reward of his cheerful obedience to the law of circumcision. Here is, 1. The kind visit, which God made him, and the kind entertainment which he gave to that visit, v. 1-8. II. The

matters discoursed of between them. 1. The purposes of God's love concerning discovery God made to Abraham of his design to destroy Sodom, v. 16-22. (2.)

Sarah, v. 9-15. 2. The purposes of God's wrath concerning Sodoin. (1.) The

The intercession Abraham made for Sodom, v. 23-33.

AND the LORD appeared unto him in the "plains

Mamre: in the tent-door

heat of the day:

2 And he lift up his eyes and looked, and, lo, 'three men stood by him: and when he saw them, he ran to meet them from the tent-door, and bowed himself toward the ground,

3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant :

4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: 5 And I will fetch a morsel of bread, and *comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.

6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.

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• stay. g c. 17.

serve the Lord. Though God's covenant was not established with Ishmael, yet he was circumcised; for children of believing parents, as such, have a right to the privileges of the visible church, and the seals of the covenant, whatever they may prove afterward; Ishmael is blessed, and therefore circumcised. 4. Abraham did this, though much might be objected against it: though circumcision was painful, though to grown men it was shameful; though, while they were sore and unfit for action, their enemies might take advantage against them, as Simeon and Levi did against the Shechemites; though Abraham was 99 years old, and had been justified and accepted of God long since; though so strange a thing done religiously, might be turned to his reproach by the Canaanite and the Perizzite that dwelt then in the land; yet God's command was sufficient to answer these, and a thousand such objections; what God requires, we must do, not conferring with flesh and blood.

NOTES TO CHAPTER XVIII.

V. 1-8. This appearance of God to Abraham seems to have had in it more of freedom and fainiliarity, and less of grandeur and majesty, than those we have hitherto read of; and therefore more resembles that great visit, which, in the fulness of time, the Son of God was to make to the world; when the Word would be made flesh, and appear as one of us. Observe here, I. How Abraham expected strangers, and how richly his expectations were answered, v. 1, He sat in the tent-door, in the heat of the day; not so much to repose or divert himself, as to seek an opportunity of doing good, by giving entertainment to strangers and travellers, there being perhaps no inns to accommodate them. Note, 1. We are likely to have the most comfort of those good works that we are most free and forward to. 2. God graciously visits those in whom he has first raised the expectation of him, and manifests himself to those that wait for him. When Abraham was thus sitting, he saw three men coming toward him. These three men were three spiritual heavenly beings, now assuming human bodies, that they might be visible to Abraham, and conversable with him. Some think that they were all created angels, others, that one of them was the Son of God, the Angel of the covenant, whom Abraham distinguished from the rest, v. 3, and who is called Jehovah, v. 13. The apostle improves this, for the encouragement of hospitality, Heb. 13. 2. Those that have been forward to entertain strangers, have entertained angels, to their unspeakable honour and satisfaction. Where, upon a prudent and impartial judgment, we see no cause to suspect ill, charity teaches us to hope well, and to show kindness accordingly; it is better to feed five drones, or wasps, than to starve one bee.

II. How Abraham entertained those strangers, and how kindly his entertainment was accepted. The Holy Ghost takes particular notice of the very free and affectionate welcome which Abraham gave to the strangers. 1. He was complaisant and respectful to them; forgetting his age, he ran to meet them in the most obliging manner, and bowed himself toward the ground, though as yet he knew nothing of them, but that they appeared graceful respectable men. Note, Religion does not destroy, but improves good manners, and teaches us to honour all men. Decent civility is a great ornament to piety. 2. He was very earnest and importunate for their stay, and took it as a great favour, v. 3, 4. Note, (1.) It becomes those whom God has blessed with plenty, to be liberal and openhearted in their entertainments, according to their ability, and (not in compliment, but cordially) to bid their friends welcome: we should take a

7 And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto a young man; and he hasted to dress it.

8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. 9 And they said unto him, Where is Sarah thy

wife? And he said, Behold, in the tent.

10 And he said, I will certainly return unto thee Jaccording to the time of life; and, lo, Sarah 8thy wife shall have a son. And Sarah heard it in the tent-door, which was behind him.

11 Now Abraham and Sarah were "old and well stricken in age; and it ceased to be with Sarah after the manner of women.

12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?

13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

14 Is any thing too hard for the LORD?" At the time appointed I will return unto thee, according to the time of life," and Sarah shall have a son. 15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, "Nay; but thou didst laugh.

Pa. 126. 2. Luke 1. 18. Matt. 19. 25. o 2 Kings 4. 16.

Rom. 4. 19. Heb. 11. 11, 12. i c. 31. 35. k c. 21.6.
m 1 Pet. 3. 6. 7 Num. 11.23. Jer. 32. 17.
p Ps. 44. 21. Prov. 12, 19.

pleasure in showing kindness to any; for both God and man
love a cheerful giver. Who would eat the bread of him that has
an evil eye? Prov. 23. 6,7. (2.) Those that would have com-
munion with God, must earnestly desire it, and pray for it.
God is a Guest worth entreating. 3. His entertainment, though
it was very free, yet was plain and homely, and there was nothing
in it of the gayety and niceness of these times. His dining-room
was an arbour under a tree; no rich table-linen, no sideboard
set with plate; his feast was a joint or two of veal, and some
cakes baked on the hearth, and both hastily dressed up; here
were no dainties, no varieties, no forced meats, no sweetmeats,
but good plain wholesome food, though Abraham was very rich,
and his guests very honourable. Note, We ought not to be
curious in our diet: let us be thankful for food convenient,
though it he homely and common; and not be desirous of dain-
ties, for they are deceitful meat to those that love them and set
their hearts upon them. 4. He and his wife were both of them
very attentive, and busy, in accommodating their guests with
the best they had, Sarah herself is cook and baker; Abraham
runs to fetch the calf, brings out the milk and butter, and thinks
it not below him to wait at table, that he might show how hear-
tily welcome his guests were. Note, (1.) Those that have real
merit, need not take state upon them, nor are their prudent
condescensions any disparagement to them. (2.) Hearty
friendship will stoop to any thing but sin, Christ himself has
taught us to wash one another's feet, in humble love. They that
thus abase themselves, shall be exalted. Here Abraham's faith
showed itself in good works; and so must our's, else it is dead,
Jam. 2. 21, 26. The father of the faithful was famous for cha-
rity, and generosity, and good housekeeping; and we must learn
of him to do good, and communicate. Job did not eat his morsel
alone, Job 31. 17.

V. 9-15. These heavenly guests, (being sent to confirm the promise lately made to Abraham, that he should have a son by Sarah,) while they are receiving Abraham's kind entertainment, thus return his kindness: he receives angels, and has angels' reward; a gracious message from Heaven, Matt. 10. 41. I. Care is taken that Sarah should be within hearing. She must conceive by faith, and therefore the promise must be made to her, Heb. 11. 11. It was the modest usage of that time, that the women did not sit at meat with men, at least, not with strangers, but confined themselves to their own apartments; therefore Sarah is here out of sight; but she must not be out of hearing. The angels inquire, v. 9, Where is Sarah thy wife? By naming her, they gave intimation enough to Abraham that though they seemed strangers, yet they very well knew him and his family; by inquiring after her, they showed a friendly kind concern for the family and relations of one whom they found respectful to them. It is a piece of common civility, which ought to proceed from a principle of Christian love, and then it is sanctified. And by speaking of her, (she over hearing it,) they drew her to listen to what was further to be said. Where is Sarah thy wife? say the angels; Behold, in the tent, said Abraham. Where should she be else? There she is in her place, as she uses to be, and is now within call. Note, 1. The daughters of Sarah must learn of her, to be chaste keepers at home, Tit. 2. 5. There is nothing got by gadding. 2. Those are most likely to receive comfort from God and his promises, that are in their place, and in the way of their duty, Luke 2. 8.

II. The promise is then renewed and ratified, that she should have a son, v. 10, "I will certainly return unto thee, and visit thee next time, with the performance, as now I do, with the

16 And the men rose up from thence, and looked judgment; that the LORD may bring upon Abratoward Sodom: and Abraham went with them to ham that which he hath spoken of him." bring them on the way.

17 And the LORD said, Shall I hide from Abraham that thing which I do;

18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?

19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and

Acts 13.3. Rom. 15.24. 3 John 6. r Ps. 25. 14. Am. 3. 7. John 15. 15. # c. 12. 19. Pa. 72. 17. Acts 3. 25. Gal. 3. 8. Deut. 4. 9, 10. 6.7. Ps. 78.5-8. promise." God will return to those that bid him welcome, that entertain his visits: "I will return thy kindness, Sarah thy wife shall have a son," it is repeated again, v. 14. Thus the promises of the Messiah were often repeated in the Old Testament, for the strengthening of the faith of God's people. We are slow of heart to believe, and therefore have need of line upon line to the same purport. This is that word of promise which the apostle quotes, Rom. 9. 9, as that by the virtue of which Isaac was born. Note, 1. The same blessings which others have from common providence, believers have from the promise, which makes them very sweet and very sure. 2. The spiritual seed of Abraham owe their life, and joy, and hope, and all, to the promise. They are born by the word of God, 1 Pet. 1. 23. III. Sarah thinks this too good news to be true, and therefore cannot as yet find in her heart to believe it, v. 12, Sarah laughed within herself. It was not a pleasing laughter of faith, like Abraham's, ch. 17. 17, but it was a laughter of doubting and mistrust. Note, The same thing may be done from very different principles, which God only can judge of, who knows the heart. The great objection which Sarah could not get over, was her age. "I am wared old, and past childbearing in the course of nature; especially having been hitherto barren; and (which magnifies the difficulty) My lord is old also." Observe here, 1. Sarah calls Abraham her lord; it was the only good word in this saying, and the Holy Ghost takes notice of it to her honour, and recommends it to the imitation of all Christian wives; 1 Pet. 3. 6, Sarah obeyed Abraham, calling him lord, in token of respect and subjection. Thus must the wife reverence her husband, Eph. 5. 33. And thus must we be apt to take notice of what is spoken decently and well, to the honour of them that speak it, though it may be mixed with that which is amiss, over which we should cast a mantle of love, 2. Human improbability often sets up in contradiction to the divine promise. The objections of sense are very apt to stumble and puzzle the weak faith even of true believers. It is hard to cleave to the First Cause, when second causes frown. 3. Even there where there is true faith, yet there are often sore conflicts with unbelief; Sarah could say, Lord, I believe, (Heb. 11. 11,) and yet must say, Lord, help my unbelief.

20 And the LORD said, Because the "cry of Sodom and Gomorrah is great, and because their sin is very grievous;

21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

22 And the men turned their faces from thence, and went toward Sodom; but Abraham stood yet before the LORD.

Eph. 6. 4. u 1 Sam. 2.30. c. 13. 13. 19. 13. c. 11. 5. Ex. 3. 8. z Josh. 22. 22. Ps. 139. Jer. 17. 10. Luke 16. 15.

light, to our shame. He that covers his sin, cannot prosper; for the day is coming, which will discover it.

V. 16-22. The messengers from heaven had now despatched one part of their business, which was an errand of grace to Abraham and Sarah, and which they delivered first; but now they have before them work of another nature: Sodom is to be destroyed, and they must do it, ch. 19. 13. Note, As with the Lord there is mercy, so he is the God to whom vengeance belongs. Pursuant to their commission, we here find, 1. That they looked toward Sodom, v. 16, they set their faces against it in wrath, as God is said to look unto the host of the Egyptians, Ex. 14. 24. Note, Though God has long seemed to connive at sinners, from which they have inferred that the Lord does not see, does not regard; yet, when the day of his wrath comes, he will look towards them. 2. That they went toward Sodom, v. 22, and accordingly, we find two of them at Sodom, ch. 19. 1. Whether the third was the LORD, before whom Abraham yet stood, and to whom he drew near, v. 23, as most think, or whether the third left them before they came to Sodom, and the LORD before whom Abraham stood, was the Shechinah, or that appearance of the Divine Glory which Abraham had formerly seen and conversed with, is uncertain. However, we have here, (1.) The honour Abraham did to his guests; he went with them to bring them on the way, as one that was loath to part with such good company, and was desirous to pay his utmost respects to them. This is a piece of civility, proper to be showed to our friends; but it must be done as the apostle directs, (3 John 6,) after a godly sort. (2.) The honour they did to him; for those that honour God, he will honour; God communicated to Abraham his purpose to destroy Sodom, and not only so, but entered into a free conference with him about it. Having taken him, more closely than before, into covenant with himself, ch. 17. he here admits him into more intimate communion with himself than ever, as the man of his counsel. Observe here,

I. God's friendly thoughts concerning Abraham, (v. 17-19,) where we have his resolution to make known to Abraham his purpose concerning Sodom, with the reasons of it. If Abraham had not brought them on their way, perhaps he had not been thus favoured; but he that loves to walk with wise men, shall himself; Shall I hide from Abraham (or, as some read it, Am I concealing from Abraham) that thing which I do? "Can I go about such a thing, and not tell Abraham?" Thus does God, in his counsels, express himself, after the manner of men, with deliberation. But why must Abraham be of the cabinet council? The Jews suggest that because God had granted the land of Canaan to Abraham and his seed, therefore he would not destroy those cities which were a part of that land, without his knowledge and consent. But God here gives two other

reasons.

IV. The angel reproves the indecent expressions of her dis-be wise, Prov. 13. 20. See how God is pleased to argue with trust, v. 13, 14. Observe, 1. Though Sarah was now most kindly and generously entertaining these angels, yet, when she did amiss, they reproved her for it, as Christ reproved Martha in her own house, Luke 10. 40, 41. If our friends be kind to us, we must not therefore be so unkind to them as to suffer sin upon them. 2. God gave this reproof to Sarah by Abraham her husband; to him he said, Why did Sarah laugh? Perhaps, because he had not told her of the promise that had been given him some time before to this purport; if he had communicated it to her with its ratifications, she would hardly have been so surprised at it now. Or, Abraham was told of it, that he might tell her of it; mutual reproof, when there is occasion for it, is one of the duties of that relation. 3. The reproof itself is plain, and backed with a good reason. Wherefore did Sarah laugh? Note, (1.) It is good to inquire into the reason of our laughter, that it may not be the laughter of the fool, Ec. 7. 6. Wherefore did I laugh ?" (2.) Our unbelief and distrust are a great offence to the God of heaven. He justly takes it ill, to have the objections of sense set up in contradiction to his promise, as Luke 1. 18. Here is a question asked, which is enough to answer all the cavils of flesh and blood; Is any thing too hard for the Lord? Heb. too wonderful, that is, [1.] Is any thing so secret as to escape his cognizance? No, not Sarah's laughing, though it was only within herself. Or, [2.] Is any thing so difficult as to exceed his power? No, not the giving of a child to Sarah in her old age.

V. Sarah foolishly endeavours to conceal her fault, v. 15, She denied, saying, I did not laugh; thinking nobody could disprove her: she told this lie, because she was afraid; but it was in vain to attempt concealing it from an all-seeing eye; she was told, to her shame, Thou didst laugh. Now, 1. There seems to be in Sarah a retraction of her distrust. Now that she perceived, by laying circumstances together, that it was a divine promise which had been made concerning her, she renounces all doubting distrustful thoughts about it. But, 2. There was withal a sinful attempt to cover a sin with a lie. It is a shame to do amiss, but a greater shame to deny it; for thereby we add iniquity to our iniquity. Fear of a rebuke often betrays us into this snare. See Is. 57. 11. Whom hast thou feared, that thou hast lied? But we deceive ourselves, if we think to impose upon God; he can and will, bring truth to

1. Abraham must know, for he is a friend and a favourite, and one that God has a particular kindness for, and great things in store for. He is to become a great nation; and not only so, but in the Messiah which is to come from his loins, All nations of the earth shall be blessed. Note, The secret of the Lord is with them that fear him, Ps. 25. 14. Prov. 3. 32. Those that by faith live a life of communion with God, cannot but know more of his mind than other people, though not with a prophetical, yet with a prudential, practical knowledge. They have a better insight than others into what is present, (Hos. 14. 9. Ps. 107. 43,) and a better foresight of what is to come, at least, so much as suffices for their conduct and for their comfort.

2. Abraham must know, for he will teach his household, v. 19, I know Abraham very well, that he will command his children and his household after him.

Consider this, (1.) As a very bright part of Abraham's character and example. He not only prayed with his family, but he taught them as a man of knowledge, nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. Observe, [1.] God having made the covenant with him and his seed, and his household being circumcised, pursuant to that, he was very careful to teach and rule them well. Those that expect family-blessings, must make conscience of family-duty. If our children be the Lord's, they must be nursed for him; if they wear his livery, they must be trained up in his work, [2.] Abraham not only took care of his children, but of his household; his servants were catechised servants. Masters of families should instruct, and inspect the manners of all under their roof. The poorest servants have precious souls that must be looked after. [3.] Abraham made it his care and business to promote practical religion in his

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