At the birth of this child Abram was eighty-six years old; and lest, in the excess of his joy, he should mistake this child for the heir of those great promises before made to him, God, for a further trial of his faith and obedience, deferred yet thirteen years longer that blessing which should be granted him; for in the ninety-ninth year of Abram, God appeared to him again, and said, "I am "the Almighty God; walk before me, be thou perfect, " and I will make my covenant between me and thee, and "will multiply thee exceedingly." Abram, in humble reverence falling on his face, God talked farther with him, and, for an additional confirmation of his faith, told him he should be a father of many nations, changing his name from Abram* to Abraham. At the same time God instituted circumcision, as a seal of the covenant which he now made with him, commanding that every male-child of eight days old, whether born in the house, or bought with money, should be circumcised in the foreskin of his flesh, upon pain of being cut off from his people.† Whereupon Abraham and Ishmael, and all the men of his family, were circumcised the same, day. And as God had changed Abram's name to that of Abraham, so did he at the same time change his wife's name from Sarait to Sarah, the dif

Abram. This name imported a High Father, but his new name Abraham signifies a Father of a great Multitude: As indeed he was; not only the Twelve Tribes but the Ishmaelites, the Edomites, and all the posterity of Keturah, descending from him.

+ Circumcision had probably a much earlier origin, as it is observed by nations who cannot be supposed to have received it from Abram or his descendants; it was perhaps instituted soon after the fall, and included a memento of the first transgression of Adam, in which, no doubt, too fond a regard to sensual gratification had a share; it is easy therefore to see the symbolical meaning of this rite.→ "A heart circumcised,"-" a heart cut off, and separated from unruly passions and sensual affections."" This was therefore made the token of God's Covenant with Israel, who were to be a holy people, not under the dominion of fleshly lusts like their idolatrous neighbours.

Sarai. Sarai signified My Princess, Princess of my family only; but Sarah signifies a Princess indefinitely, at large. « A Mother (or Princess) of many nations shall she be, and Kings of People shall come of her," Gen. xvii. 16.

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ference in sound but little, but great in meaning. And now at the changing of their names, God promised a son to Abraham, by his wife Sarah. "I will bless her, (said he,) " and give thee a son also of her." This was joyful news indeed to Abraham, who did not in the least question the performance of it; but considering that he was at present a real father in Ishmael, the natural affection he bore to him, as his first begotten, and fear that upon the birth of another he might be deprived of him, made him break forth into this earnest supplication, "O that Ishma"el might live before thee!" God soon dispels these anxieties; and to wean him from his desire of advancing Ishmael to any share in the covenant, assures him that Sarah should bear a son whose name he should call Isaac ; promising to establish his covenant with him for ever, and with his seed after him. At the same time, that he might not seem wholly to reject Abraham's request for Ishmael, he adds, "As for Ishmael, I have heard thy prayer, and have blessed "him; he shall be fruitful, and multiply so exceedingly, "that he shall beget twelve Princes, and I will make him a

great nation." And to remove any further doubt or scruple of the performance of these promises, God appoints a set time, telling him that Sarah should bring forth a son, the next year. To assure him still further of this, in a short time after God appears to him in another manner, to confirm him in the truth of what he had told him: For as Abraham one day sat in his tent-door, in the oak-grove, he saw three persons, whom he took for men, coming towards him; whereupon, rising from his seat, he went to meet them, and after the custom of the country, saluted them by bowing himself to the ground. Still supposing them to be men, he is very importunate with them to stay, and take a repast with him. They readily consented, and he immediately gave orders for an entertainment, which was accordingly served up, and himself waited at the table, which was under the covert of a shady oak. During their seeming refreshment, one of them asked him where his wife was; and Abraham telling him she was in the tent, he said,

See Gen. xvii. 21. and xxi. 2:

"I will certainly return to thee according to the time that

women usually go with child, and Sarah thy wife shall "have a son." By which Abraham was once more assured that this visit was from Heaven, and that one of them represented God himself. Sarah over-heard all that passed in this conversation; and considering her own and husband's great age, she could not believe what was said, having still a greater regard to the order of nature than to God's promise, but laughed within herself at the improbability of the matter. For which being reproved by one of their heavenly guests, though she knew herself guilty, she denied that she laughed. But the Lord positively fixed it upon her, saying, "Nay, but thou didst laugh."*

Upon this, the conversation ceased, and the company prepared to be gone, having first assured Abraham of God's return at the promised time; and he understanding they were travelling towards Sodom, would needs wait on them, and bring them on their way. As they walked, God was pleased to give a singular instance of his favour to Abraham, in acquainting him with his purpose concerning Sodom; which gracious act was grounded upon the assurance he had, that Abraham would command † not only his children, but his household after him, to keep the way of the Lord, to do justice and judgment. Upon which, God acquaints him with his design to destroy Sodom; in the mean time the

Laugh. This shews how piercing the eye of Providence is, from which no secret can be hid. She thought none could discover her inclinations or inward actions; and because she did not laugh outwardly, she therefore persisted in the denial. Her only excuse could be, that her laughter proceeded from incredulity and not from contempt. And yet there is a great difference between Abraham's laughing and Sarah's, though much on the same occasion: For Abraham, when the promise of a son by Sarah was made to him, Gen. xvii. 17. laughed for joy, and was not reproved.

+ Command. See Gen. xviii. 19.

Destroy. Here is another great instance of God's patience, who, though he knew all without enquiry, yet would not condemn even the most flagitious without due examination and trial. Before the flood, God proceeded against the old world upon ocular evidence: "God saw that the wickedness

two angels left them, and went towards Sodom; but Abraham remained communing with the Lord,* and interceding for that wicked city, which this great condescension of the Lord in communicating his purpose to Abraham, gave him opportunity to do. Taking for granted, therefore, that God, the Judge of all the earth, must do right, he proceeded to mediate for Sodom in six petitionary propositions, lessening the number from fifty to ten; praying that in case there were but ten just persons in Sodom, he would not destroy it for their sake. This, God, at the patriarch's intreaty, was graciously pleased to grant ; and then left Abraham to return home.

The other two guests, who came along with them from Abraham's tent, (and who were indeed ministering angels, whom God had appointed† to execute judgment upon the wicked Sodomites,) held on their course towards the city, where they arrived in the evening. Lot, who sat in the gate of the city, seeing them, went forth to meet them, and having saluted them, invited them to his house to refresh and repose themselves that night; which they at first declined, but by his importunity were prevailed upon to accept. During their entertainment, the men of Sodom in a very riotous manner encompassed the house, and commanded Lot to bring forth his new guests, that they

of man was great, Gen. vi. 5, and 12. So also at the building of Babel, it is said, "The Lord came down to see the city and the tower, which the children of men built," Gen. xi. 5. And now again, before the destruction of Sodom, though the cry against Sodom and Gomorrah was great, because of the grievousness of their sin, yet the Lord would not proceed against them upon generals, or upon common fame, but "I will go down, (saith the Lord) and see whether they have done altogether according to the cry of it: and if not I will know." Gen. xviii. 21.

The text says, "Abraham stood yet before the LORD," (Jehovah) Gen. xviii. 22, and Abraham addressed him as "The Judge of all the earth," ver. 25: so that this was another condescending visit of HIM, who afterwards was "made flesh and dwelt among us." John, i. 14.

might know them. Lot, thinking by mild and gentle words to appease his unreasonable neighbours, steps out of the door, and shutting it after him, intreats them not to offer any affront to his guests. So great, indeed, was his concern for their safety, that he made an unwary and unwarrantable offer to the Sodomites, to bring out his two virgin daughters to them, to do with them as they pleased, rather than they should abuse his guests: Which, though an error in the good man, yet shews how sacred the laws of hospitality were then held among the virtuous. But the Sodomites, naturally wicked, and, in order to their destruction, become extremely hardened, scorned to be directed by him, who was but a late inhabitant among them, and threatened to deal worse with him than with his guests; and pressing hard upon Lot, they intended to force the door. The heavenly guests seeing Lot in such dangerous circumstances, engaged in the quarrel; drew him into the house, and struck these unnatural monsters with blindness, which so perplexed them that they could not find the door : Which being again shut, they inquired of Lot what family he had; and informing him that the destruction of the place was now determined, and that God had sent them to destroy it, they charged him to take all his family and relations, with whatsoever he had in that place, and bring them out.

Upon this admonition, Lot went out, and spake to those that were to marry† his daughters, and advised them to

Know them. That is, abuse them in that unnatural and filthy manner which was afterwards expressly forbidden in the Law, Levit. xviii. 22. and thereby made capital, chap. xx. 13. Which vile sin continued among the Gentiles, even to the Apostle's time, (as may be gathered from Rom. i. 27, and 1 Cor. vi. 9.) and was so generally practised amongst the people of Sodom, that from thence it took the name of Sodomy, and the practisers thereof are called Sodomites, both in the Scriptures, (1 Kings, xiv. 24, and xv. 12. 2 Kings, xxiii. 7,) and our English laws, which (as did the law of God of old) still make the punishment of it death.

Marry, &c. Some translators render it, "Which were to marry his daughters." It is very probable they were contracted or betrothed to liusbands; but the marriage was not solemnized.