accompany him, that they might avoid the common de. struction but to little purpose, for they considered all he said as a jest. By this time the night was far spent; and as soon as the day began to break, the angels hastened Lot to be gone, saying, "Arise, take thy wife and thy two daughters, lest ye be destroyed in the iniquity of the "city." Lot was still for delaying, perhaps hoping that the fate of this wretched people might be reversed. But in vain; instead of ten righteous persons that Abraham capitulated for, but four, and they of Lot's family, (including himself,) were thought worthy to escape the dreadful judgment designed for this place. The angels therefore observing that lot still lingered, took him, his wife and daughters, by force, and brought them out of the city, bidding them hasten for their lives, and charging them not to look behind them, nor make any stay in the plain, but to escape to the mountain, lest they shared in the common fate. Lot looking forward and seeing the mountain was far distant, intreated the Angels that he might be excused from flying so far, and be permitted only to go to a small city hard by, which was then called Bela.* They granted his request, and that city being saved for his sake, he was commanded to hasten thither; for, said the Angel, I will not do any thing towards the destruction of Sodom and the other cities till thou be secured.

The injunction laid on Lot, his wife, and daughters upon their escape was, that they should not look behind them, nor tarry in the plain, but hasten to the mountain. Yet before Lot could reach the city of Bela, afterwards called Zoar, his wife, either forgetting what the Angel had said, or out of love to the place of her habitation,

Bela. This city was the seat of one of those five kings, who fought the first battle with the four kings, and were beaten in the vale of Siddim, Gene xiv. 2.

looked back, and became a pillar of mineral salt,† a lasting monument of God's vengeance on obstinate and unbelieving offenders.

Lot's Wife being thus made a dreadful example of attachment to what God had forbidden, he with his daughters proceeds in his flight to Zoar, where he arrived by sun-rise. And now being out of danger, God prepares his judgments against Sodom and Gomorrah, and the rest of the sinful cities of the plain: The angry heavens pour down showers of liquid fire, which in an instant destroyed those guilty wretches. Lott seeing that other

* Looked back. She stopped by the way, and left her husband and daughters to go by themselves. When she looked back, Sodom, and the fine country around it, appeared in the same pleasant and serene state as ever.-Consequently, she looked with a look of affection to the place, and of regret to leave it, and their goods that were in it, according to the import of the verb -This implied unbelief and distrust of what the angels had affirmed, that God would immediately destroy the place. She did not believe, or she did not regard it.—She would go no further, and might be、at a considerable distance from Zoar, and so near to Sodom, as probably to be involved in the terrible shower. This gives the proper sense and force to our Lord's admonition, Luke xvii. 32. "Remember Lot's wife."-Let the judgment of God upon her warn you of the folly and danger of hankering after, and being loth to part with small and temporal things, when your life and happiness, the greatest and most lasting concerns, are at stake.

Salt. All the versions say that Lot's wife became a pillar of salt. Gen. xix. 26. Josephus assures us, that it was to be seen in his time, and several modern travellers relate that it is still to be seen between Mount Engaddi and the Dead Sea. Interpreters observe, that we must not take the salt here mentioned for common salt, but a mineral salt, which was hewn out of the rock like marble, and was made use of to build houses, according to the testimony of several eminent authors. But since by the word salt, we always understand common salt, which water soon dissolves, the word mineral should have been joined with salt in the version, to take away the ambiguity. This made Vatablus and Bodinus take this expression in a metaphorical sense, as a firm and sure covenant is called a "Covenant of Salt," Num. xviii. 19. 2 Chr. xiii. 5.

Lot. God's favour in preserving Lot, was very great: But yet it is not altogether to be imputed to Lot's piety; for we consider that Lot was very near of kin to Abraham, and very much esteemed by him, and no doubt Lot fared

cities of the plain besides Sodom were demolished, thinking himself not safe in Zoar, withdrew to the mountain to which he was first directed, and there dwelt in a cave with his two daughters, where the greatest of mischiefs befell him, no less than that of incest; for his two daughters having lost their espoused husbands in Sodom, and despairing of ever having any others, (for they thought all mankind were destroyed in the late conflagration, except their father and themselves,) plotted together to betray their innocent parent, under the pretence of preserving the race of mankind. They had lived in Sodom, and it may be feared, had learned too much of the licentiousness of the place. However they might be instigated, it is certain they had a very unnatural design upon their father; and considering his integrity, they knew they could not persuade him to commit so great a wickedness while he retained his reason; they therefore determined to deprive him of it, by intoxication. In this base project they succeeded too well; in consequence of which, Lot became both the father and grandfather of his daughters' children; but, as if he abhorred this incestuous breed, we do not find that he took so much notice of them as to give them a name; for the mothers named them, the elder calling her son Moab, and the younger her son Ben-ammi; both mischievous enemies in aftertimes to Israel, especially the Moabites. Thus much of Lot, of whom sacred History gives no further ac

count.

Return we now to Abraham, who abode at Mamre till he had seen the destruction of Sodom and Gomorrah; soon after which he removed more southward, and fixed in Gerar, the chief city of the Philistines. Here again the same apprehension possessed him about Sarah his wife, as before, and therefore he had recourse to his former policy, and by agreement they were to call each

the better for Abraham's sake; for it is said, Gen. xix. 29. "When God destroyed the cities of the plain, he remembered Abraham, and sent Lot out of the midst of the destruction," &c.

other brother and sister. The King of Gerar supposing Sarah to be no other than Abraham's sister, caused her to be taken from him, intending to keep her for himself. But God appeared to that Prince in a dream, and told him he should be punished with death for the woman he had taken, because she had a husband.‡ Abimelech excused himself, alledging that Sarah and Abraham had given out that they were brother and sister. And calling for Abraham, he reproves him sharply; demanding why he imposed so on him, who never offered any ill to him, but rather did him all the kind offices of a friend? Abraham's excuse was, that he did it to save his life; though at the same time he told him no lie in saying she was his sister, for she was the daughter of his father but not of his mother. Abimelech thus admonished by God, was easily reconciled; for he not only restored Abraham his wife with a royal present, and permission to dwell in what part of the country he liked best, but paid an extraordinary compliment to Sarah in these words, "Behold I have given to thy brother a thousand pieces of silver, which is to thee a covering of the eyes to all that are with "thee, and to all others, for thou art fully justified."§

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* King. The King of Gerar's title was Abimelech, as that of the Kings of Egypt was Pharaoh, and that of the Roman Emperors Cæsar.

Keep. Sarah was now ninety years old when Abimelech took her into his family; whence it may seem very strange, that a woman of her age should bear her years so well as to be desired by a King, who in those times might command the most youthful beauties in his dominions. But according to interpreters and commentators, people of ninety in those days, were as fresh and vigorous as those of forty now. Others, as Procop. are of opinion that God having removed Sarah's barrenness, her beauty returned with her fruitfulness. for by this time it may be supposed that Sarah had conceived that promised seed which was to be Abra

ham's heir.

The Psalmist, referring to this event says, "He suffered no man to do him wrong; yea he reproved kings for his sake" Ps. cv. 14.

Justified. The translation of this passage in our version is not strictly accurate. Behold I have given thy brother a thousand pieces of silver: Behold he is to thee a covering of the eyes to all that are with thee, and with all others. Thus was she reproved." Gen. xx. 16. For, first, The word which they

Then, upon Abraham's prayer, God removed from Abimelech that disability by which he had restrained him from Sarah; and also restored to his wife and women their former fertility, which had been suspended.

And now the time appointed being come, God gave a miraculous instance of his power and faithfulness in blessing Abraham with a son, whose birth was wonderful, con1 sidering the age of his parents. Sarah was delivered of a child, whom Abraham, according to former direction, called Isaac,* and circumcised him when he was eight days old. Who can express the joy of this ancient pair on this occasion? Now indeed might Sarah laugh with comfort, not in distrust, as she did before.

The birth of Isaac, as it was matter of great joy to Sarah, was, no doubt, a great disappointment to Hagar, who, from her mistress's great age, might naturally conclude she would have no child, and therefore promised herself the satisfaction that her son should be Abraham's heir.

render reproved never has that meaning, but signifies to search or enquire into a thing till it is cleared and put out of doubt. Secondly, There was no need then for a reproof; for Abraham had already fully justified Sarah, v. 12. and Abime lech had accepted of his defence. Thirdly, Abimelech was so far from irritating Abraham or Sarah by reproaches, that on the contrary he endeavoured to win their friendship by a very considerable present: Nay, before Abimelech was satisfied, his reproaches to Abraham were rather obliging remonstrances than bitter invectives, v. 9, 10. He therefore declares that Sarah was fully justified, as the Septuagint and Chaldee paraphrase have rendered it.

But there is another mistake; for it is of Abraham that it says, "He was a covering to the eyes of Sarah;" whereas the original says this of the thousand pieces of silver, which were a public testimony that Abimelech rendered to her virtue, as the veils of the Hebrew women were the symbols of their modesty, whereas the harlots went open-faced. So that this present rather regarded Sarah than Abraham, to whom that prince had already given sheep and oxen, &c. and restored him Sarah his wife, giving him likewise an offer of settling in any part of his country. Abimelech's design then by this liberality was to justify Sarah's virtue to them who belonged to her, and to all others, it being at that time usual to give presents to confirm the truth of any thing that might be called in doubt, as may be seen, Gen. xxi. 30.

Isaac. Which signifies Laughter.