Genesis 50

It was a sort of infatuation for which we cannot account, but by admitting that it was suffered, in order to elucidate the true character of Abimelech, and to show the overruling power of Providence. ‘‘Man’s wisdom (says Fuller) leads him into a pit, and God’s wisdom must raw him out.” Abraham, in journeying farther towards the south, came to Gerar, which was a royal city, in which reigned Abimelech; and as it appears to have been the custom at that period to nolice every woman that came into the country, ara to bring all those who possessed any personal charms to the king’s haram so Sarah, whose personal attractions continued to the last, and who probably appeared much younger than she was, had that honour done her.

If we inquire into the motive of Abraham, we shall find his conduct proceeding rather from a constitutional timidity, than from any rational principle. He knew he was doing wrong; he knew he had already suffered for doing wrong, and yet he had not the fortitude to act otherwise. This, however, will make the faith of Abraham appear, in other instances, more extraordinary; and will show, that he was indebted for it, not to any natural courage or strength of mind, but alone to the grace of God. We should trace all our failings to ourselves, and all our graces to their divine Author. It appears, also, that Abimelech was a very different character from what Abraham had anticipated; for when the king inquired what he had seen to warrant his fears, he replied, “I thought surely the fear of God is not in this place.”

This shows how liable we, who cannot search the heart, are to be mistaken in our judgment of characters and motives—* God seeth not as man seeth.” ((1 Samuel 16:7).) We may remark, however, of Abimelech, that he seems to entertain no doubt of his right to all the unmarried women that come into his country; nor, perhaps, did he ever question a right so generally acknowledged. This may seem strange, but there are some Europeans, and others, and even professed Christians, who cannot be convinced but that they have a right to all the sons and daughters of Africa, provided they do not themselves steal them, though they buy them of “men-stealers.” Alas! how hardened is the human heart to sins, when once they become fashionable or com- It should seem, that much of Abraham’s fault lay in his vanity: he was vain of his wife’s beauty.

Abimelech reproves him very delicately for this; for, besides giving him servants and cattle, part of which were no doubt for sacrifice, he adds to Sarah, “‘ Behold, I have given thy brother,” alluding to their equivocation, “a thousand pieces of silver: Behold, he is to thee a covering of the eyes.” Which seems more correctly rendered “Ir shall be [to procure] thee a covering for the eyes (that is, a veil) unto all that are with thee;” or, in the English idiom, “unto all with whom you converse,” as it appears was the custom with married women, The last clause may also be ver differently rendered, as affording a reproof to both—“‘and in all things be straight forward;” or, as the Greek reads it, “speak the truth:”

that is, avoid all tortuous equivocat. ons and evasions of the truth. é Lastly, we may see what secret and mysterious ways God has of counteracting the designs of man. “In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealet their instruction, that he may withdraw man from his purpose” —a remark that applies exactly to Abimelech, and no doubt to many others. The king was plunging into sin, when God “chastened him with pain upon his bed,” and kept “back his soul from the pit.” ((Job 33:15-19).) Chap. XXI. Ver. 1—21. Jsaac born, and Hagar and Ishmael banished.—This chapter includes several ineidents, bota important in themselves, and profitable for remark.

1. The birth of Isaac, the son of lawshter; for it was in consequence of both his parents expressing their feelings in that way, that he received his name. Sarah, who before had laughed with incredulity, laughed now with joy. “God (said she) hath made me laugh, so that all that hear will laugh with me.” And the more fully to show that there was no imposition practised, (as sometimes has been,) we are told Sarah aonkled the child herself. Abraham, in the mean time, having entered into the coyenant of circumcision, was careful to initiate his son and heir into that covenant on the appointed day; and when the time came for his being weaned, a feast, as usual, was made on that occasion. But where is the cup of joy that has not a spice of bitterness?

While all were rejoicing, and perhaps laughing, with this son of Abraham’s old age, Ishmael also fnighol! but 1t was tm. an envious and malignant spirit. “And Sarah saw the son of Hagar, the Egyptian, which she had borne unto Abraham, mocking,” or rather laughing, (for it is the same word so often applied to Isaac,) which, as it was evidently in derision of her son, exceedingly incensed her, and she determined that neither he nor his mother should reside any longer in the house. It is well known, that the domestic slaves of the mistress are always at her disposal: Sarah, therefore, said unto Abraham, apparently with much haughtiness and iii-temper, “Cast out this ond-woman and her son: for the son of this bond-woman shall not be heir with my son, even with Isaac.

And the thing was very grievous in Abraham’s sight, because of his son,” that is, Ishmael. For Abraham appears to have had great affection for him, and, therefore, before the birth of Isaac, pleaded with the Lord, “Oh that Ishmael might live before thee!’ Religion does not call upon us to renounce our natural affections, though we must sometimes sacrifice their object to the divine command, as in this instance, and the still more painful one that follows, even Isaac. 2. Let us notice the departure of the bond-woman and_ her son. The Lord now appears to Abraham, (probably in a dream,) and comforts him with the renewed assurance, thet thdugh in Isaac should his seed be called, yet Ishmael should not be discarded from his care.

‘‘ Of the son of the bondwoman will Lalso make a great nation, because he is thy seed.” Abraham, therefore, arises early in the morning, probably before Sarah was stirring, and having provided her with bread and water, that is, as many necessaries as she was able to carry, he committed her to the hand of Providence, and she set off for the wilderness of Beersheba, in her way to Egypt. Here a scene oecurs of exquisite tenderness and feeling. Their bottle of water was exhausted, together with the child’s strength, and no water could be found. She, therefore, laid the boy beneath a bush, to shade him from the sun, and went to alittle distance to sit and watch him. She could not stop with the child to see him die, and yet she could not leave him to be devoured by the beasts of the wilderness.

**A more finished picture of distress (says Fuller) we shall seldom see. The bitter cries and flowing tears of ‘the afflicted mother, with the groans of her dying son, are heard, and seen, and felt, in a manner as though we were present. And wherefore do they cry? Had there been any ear to hear them, any eve to pity them, or hand to help them, these cries and tears might have been mingled with hope; but, as far as human aid was concerned, there was no place for this. Whether any of them were directed to heaven, we know not. We could have wished, and should almost have expected, that those of the mother, at least, would have been so; for surely she could not have forgotten Him who had seen and delivered her from a similar condition about sixteen years before, and who had then promised to Ver.

14. Beer-Sheba.—[So called when Moses wrote; but not before Abra- “multiply her seed,” and to cause this chi!d to “dwell in the presence of all his brethren.” (See (Genesis 16:7), &c.) But whether any of these expressions of disisese were directed to God or not, the groans of the distressed reached his ear. “ God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? Fear not, for God hath heard the voice of the lad, where he is. Arise, liftup the lad, and hold him in thine hand, for 1 will make of him a great nation.” Her eyes being now lifted up, probably to see the angel that spoke with her, she saw a spring of water, in her care the most desirable of all earthly objects; and immediately filling her bottle, she gave the lad to drink, and he revived, aud grew, and became an archer, or hunter, and dwelt in the wiJerness or Paran, thus providing both for himself and for his mother; and when arrived to maturity, his mother took him a wie out of her native country, the land of Egypt.; We must not leave this section without remarking, that St.

Paul hath, in the 4th chapter of his Epistle to the Galatians, allegorized the history of Sarah and Hagar, Isaac and Ishmael, in a manner which will be explained in its proper place; in the mean time. the latter part of that chapter (ver. 19—31.) may be read as an appendix to our remarks on this history, though it seems unnecessary to transcribe it here.: Ver. 22—34. Abraham visited by Abimelech.—The latter had received a report of Abraham’s growing prosperity, and probably of the birth of his son Isaac. He had seen that God was with him, and he had probably heard of the promises of future greatness which had been vouchsafed to him. He therefore proposes a treaty of perpetual amity, to which Abraham as readily assents, and the covenant is ratified by oaths and sacrifices in the usual form.

A dispute that had occurred between the servants of Abraham and Abimelech is amicably adjusted, and the well which had occasioned the dispute and this adjustment of it, is called Beersheba, that is, “ the well of the oath,” according to our marginal rendering: or, according to others, “the well of the seven,” on account of the seven ewe lambs given to ratify it; for the word Sheba will bear either rendering, though we prefer the former.: y In the case of Abraham and Lot, we remarked how often differences arise in families through the misconduct of servants, and here is another instance in the case of Abraham and Abimelech. A well may seem to us a trifle to dispute about, but in some parts of the East it is equal to an estate with us.

Hence springs and rivers of water, are made the emblems of. salvation Abraham having now taken up his residence in this place, planted a grove of trees, and having erected an altar there, called on the name of the Lord. This erection of a grove was in itself a thing both innocent and commendable, until it became abused to purposes of idolatry; and afterwards, when God fixed his tabernacle in Zion, other places of public sacri-_ fice were interdicted. ople who were assembled together at this time in the house, he everlasting (or eternal) God.” This term is here first used in Scripture, and its first application is to Deity—the eternal Being. In subsequent instances, however, it often refers to a period, limited indeed, but whose limits are unknown.

Thus it was aplied to the duration of the Mosaic economy and dispensation; but in its application to Deity, it must always be taken absolutely; for when the greatest minds labour to their utmost, they cannot “stretch a thought half way to God.” —

Notes on the verses

Ver, 12. Daughter of my father.—[Ebn Batrik, in his ancient traditions, has preserved the following: by whom he had Abraham; afterwards he mar had Sarah.” ]—Bagster. Ver. 16. Thousand pieces of silver.—[What these pieces were is not certain; but it is probable they were shekels, as it is so understood by the ‘Targums; and the Septuagint renders it didrachma, by which the Hebrew shekel is rendered in (Genesis 23:15-16).]—Bagster. He (or it) shall be to thee, &c. _— This very difficult passage has much perplexed translators, and been yariously rendered. Ainsworth says, ‘ Behold, he (or it) is to thee a cover- Ing of the eyes, (a veil,) which was a sign of subjection to a husband; and consequently, that she was a married woman.”

The Chaldee and Greek both speak of this as a covering of honour; and from the amount given, it 18 supposed to be intended to include veils also for her female attendants. Bo Boothroyd, (who hy Geddes,) “ to purchase veils for thee, and for all annals, among other “Terah first married Yona, tied Tehevita, by whom he that are with thee.” He adds, in a note, “ that married women wore veils, when they went abroad, of a peculiar kind or colour, is certain.” But Sarah, either from her own vanity or her husband’s, or rather from fear, had neglected this proper mark of distinction. ¥ Dr. A. Clarke reads the whole verse thus: “ And unto Sarah he- said, Behold, I have given thy brother a thousand shekels of silver; behold i is (or let it he) to thee a covering of the eyes, (to procure a veil,) with regard to all those who are with thee; and Zo all (or iz all things) speak the truth.”

The Editor of Calmet adds, ‘‘The word Casut, ‘covering,’ used in thie passage, implies to wrap up close; to conceal totally: so Tamar concealed her face from Judah, Gen, xxxviii, 14.”—Frag. clix.: Chap. XXI. Ver. 8. Weaned.—[The word wean ia from the Anglo-Saxon awendan, which signifies “to convert, transfer from one thing to another,” which is the exact import of the original Hebrew word; and hence toturn a child from the breast to receive another kind of aliment. |—Bagster, ham’s covenant with Abimelech, ver. 31. Such instances of the figure prolepsis are not unfrequent in the Pentateuch. ]—Bags¢er. Ver. 23. Now therefore swear, &c.—When Bruce was at Shekh Ammer, he enfreated the protection of the governor in prosecuting his journey.

Speakan tee pide among them came, and after joining hands, repeated a kind of prayer, of about two minutes long, by which they declared themselves and their children accursed, if ever they lifted up their hands against me in the ¢ell, (or field in the desert) or in case thet - mine should fiv to them for refuge, if they did not protect us at the risk of their lives, their families, and their fortunes; or, as they emphatically expressed it, to the death of the last male child among them.”—Orient. Customs. Ver. 33. A grove:—{Or, tree. (Amos 8:14). The original, eshel, has been variously translated, a g7gve, a plantation, an orchard, a cultivated field, and an oak; but it probably denotes a kind of tamarisk, as it is rendered by Gesenius, the same with the Arabic a¢hl.

It may, however, be observed, that the oak was venerated by many nations, as the Greeks, Romans, Gauls, and Britons, as fully shown by Parkhurst.|—Bagster. Called on the name.—(Dr. Shuckford justly contends, that the expression rendered “ he called on the name,” signifies ““he invoked in the name;” and it seems to be used, where the true worshippers of God offered their prayers, in the name of the true Mediator; or where the idolaters offered their prayers in the name of false ones, (L Kings xviii. 26.;) for as the true worshippers had but one God and one Lord, so the false worshippers had gods many and dords many, (1 Corinthians 8:5). J— ~ Ver. 26. He was put in a cofin.—This was an honour appropriated to persuns of distinction, coffins being not used universally.

According to Mallet, the greater part were only embalmed and swathed, and laid alongside each ether, and some buried without embalming. Thevenoé says, antique coffins We are now arrived at the close of a book, in many respects the most extraordinary in the world. In antiquity, it goes back to the origin of man, and of the glohe which he inhabits, while its prophetic annunciations extend to the last days.” It contains an inspired record of the creation, and a retrospective view of the transactions of Providence for nearly 2000 years. These views, are infinitely preferable to any of the speculations of gentile philosophers, either of the East or West. _ [ts discoveries lead directly to the Author of our being, the Creator of all things; their theories sink the human mind into the bogs of idolatry, or the gulf of atheism.

We have here the elements GF usiivereal history, which furnish evidence of these most important truths; that God ‘hath made of one blood all the nations that dwell upon the earth;’—"* that He made man upright, but, he hath sought out many (corrupt) inventions:”—that He whom manoftlended, found out the means of his salvation, and even in his sentence of condemnation mingled the promise of redemption. Here we have an authentic record of that most awful ne scene now contracts, from Noah to Shem; from Shem to Abraham; 5: ye the universal deluge; also the renewal and re-peopling of the world. and from Abraham to Israel. The history of the Bible becomes more select; it is the history, not of the world, but of the church; and the affairs of other nations are only adverted to as they become connected with the great design The nameExonpvus ishorrowed from the Septuagint, and means departure; because the departure of Israel from Egypt, with its causes and consequences, form the leading subjects of the history.

That Moses was the author of it, there can be no reasonable doubt; for it is cited as his by David, Daniel, and other sacred writers; also by Manetho, Tacitus, and other heathen authors. It also discovers an intimate acquaintance with the affairs of Egypt, and the so clear, though it is certain it must have heen written after the commencegeography of the wilderness. But the time of this Book being composed is not ment of the tabernacl_ worship. It is reasonable to believe, that such a_man as Moses, after he was called to sustain a public character, would suffer no important event to pass without a record, though these might not have been “4 Miracle is a sensible suspension or controlment: of, or deviation from, the known laws of nature……

« By these laws God governs the world. He alone established, and He alone, therefore, can suspend them. Effects, which are produced by the regular operation of these Jaws, or which are conformable to the established course of events, are said to be natural and every palpable deviation therefrom, a méracle.”” _ It is commonly objected, that a miracle is beyond our comprehension; and is, therefore, contrary to reason, But man objects, which are continually presented tous, are no less inscrutable anc mysterious. Every science we study, presents these: Magnetism, Galvanism, Electricity, &c.; and no question is more s0, than the principle of vitality in man; but because we cannot comprehend this, are we to deny that we are living creatures?

Hume, the great opponent of the doctrine of miracles, contends, that they fre “ voila | to experience.” ‘That they are contrary to our experience, 1s only to say that we have never witnessed any; and is to reason like the Em peror of China, who denied the existence of ice and snow, because he had never seen them; that is, they were contrary to his expericnee. But. in how small a portion of time and space is our experience circumscribed ?, Could we hoast the age of the Jew of Jerusalem,* it might give some weight to our experience; yet, during the age of miracles, had he lived in the other hemisphere, or even but a tew score leagues distant, they might all have happened without his knowledge; that is, without coming within the sphere of his ex- Dp This objection pecs upon.

the principle, that the 3c yee of every age is uniform, than which nothing can be more absurd or false, while we see every thing around us changing. Climates change. The sea invades the land, in one country; in another, it retires and leaves it dry. How then, shall the experience of one age be the standard of all others. ‘ Besides, have there not been different dispensations, the Patriarchal, the Jewish, and the Christian? And might not that kind of evidence be necessiry to introduce the Jewish and Christian dispensations, which is by no means requisite after they have been long established? The Jewish economy was intro- * This alleges to the wandering Jew, who, in the last century travelled through Europe, pretending tu hove been present at the crucifixion of our Tord, of stone and sycamore wood are still to be seen in Egypt.

It is said some were formerly made of pasteboard, formed by folding and glewing cloth together a great number of times; these were curiously plastered and painted with hieroglyplhics. CONCLUDING REMARKS ON GENESIS. of God in man’s salvation. _The Book of Genesis closes with the death of Jacob and Joseph. But before the scenes shut up, we have graphic and expanded views of the fate of the twelve tribes of Israel, in the prophetic blessings of their dying father; of which, those relative to Judah are to us far the most interesting, as they point to Him, in whose work all the plans and pro mises of JESOVAH centre and are accomplished. i One of the wisest and most learned men of the last century was Sir Wiliam Jones, whose researches into Eastern literature were unexampled, and remain unrivalled.

This great man, it appears, in the early part of life, was tempted to infidelity; but he esteemed it no small advantage that ‘‘ his researches had corroborated the multiplied evidences of revelation, by confirming the Mosaic account of the primitive world.” As his last hour came on, he retired into an inner apartment alone, and died in the act of prayer. But before his death he left this testimony to the truth and excellency of the Scriptures, particularly of the Old Testament: “I have regularly and attentively read the Holy Scriptures, and am of opinion, this volume, independent of its divine origin, contains more sublimity and beauty, more morality, more important history, and finer strains of poetry and eloquence, than can be collected from all other books, in whatever language or age they may have been composed.”

Ld. Teignmouth’s Life of sir W. Jones. immediately formed into a connected history; nor is it of the least importance to ascertain the exact period when this book was written. The period of history which it occupies is reckoned at o1e hundred and jek igs years, from the death of Joseph to the consecration of the Taber- Besides historical facts, this Book contains the institution of the passover— the moral law—the miracle of manna in the wilderness—the gushing rock of Horeb—directions for building the Tabernacle and mercy-seat, and for forming the priestly vestments; most of which circumstances, in their prominent points, had a typical reference to the New Testament dispensation, as is largely shown by the author of the Epistle to the Hebrews.

OF MIRACLES, PARTICULARLY THOSE OF MOSES. duced by a host of miracles, and some of them were continued for forty yeers. ‘After it was firmly established, and the early part of the Old Testament written, they were, compuratively, few. Again, at_ the commencement of the Christian dispensation, the whole world was sunk into idolatry; and the philosophers and literati, if they did not themselves believe the popular superstitions, encouraged the vulgar in the belief. At first, therefore, miracles were equally necessary as in the days of Moses; but when the Scriptures were completed, and widely circulated, they gradually ceased, and are now unne- But the most important point in this controversy is, to fix certain criteria, or marks, to distinguish between true and false, or ar miracles: this is most essential, before we can depend on any miracles, as the evidence of a divine mission, which is the end proposed in the case before us—the miracles of Moses.

The criteria laid down by the celebrated Leslie, (““ Short Method with a Deist,”) and generally adopted by Christian advocates, are the following:— 1. He contends, every true miracle must he submitted to the outward senses, as seeing, hearing, &c. 2. It must be performed before éompetent witnesses. 3. The memory of it must be preserved by certain monuments, or authenti¢e records; or perpetuated by a certain institution, which, 4. Must have origina. ted at the time the transaction is reported to have occurred, Now, let as apply these criteria, as a test of the miracles wrought and attested by Moses. 1. 7 hey were all submitted to the sight, and several of them, (as the insects, botches, &c.) to the feeling, hearing, &c.

2. They, were wrought before the king, his court, and all his learned men, or magicians. | 3. The memory of them as preserved in the national records of the Jews and some of them in the writings of the Gentiles. 4. The truth of them is farther certified by the Passover, the memorial of one of them, institution purposely intended to preserve ’ (the de the ‘rst very time. (the death of the first born,) and which may be traced up to the ver; But an argument may be adduced in defence of these miraces, which cas hardly apply to any other–they were wrought in competition with, or opposition to, all the wise men of Egypt, at that time distinguished for wisdoro and science above all nations: but this point must be resumed in our Expo sition.

These remarks are intended only to prepare our readers for the dis-