Matthew Poole and continuators on Genesis 12

1. NOW the LORD had said unto Abram, Get thee out of thy countrey, and from thy kindred, and from thy fathers house , unto a land that I will shew thee .

To wit, in Ur of the Chaldees, by comparing Gen. 11. 31. with Act. 7. 3, 4. or, did say, again, i. e. renewed the command in Haran, whilest Abram might possibly linger there, as afterwards Lot did in Sodom, longer than he should. But the former interpretation is more probable, because Moses speaks here of that command of God which came to Abram before he was gone from his kindred and fathers house, and therefore before he came to Haran. And this command was given to Abram either immediately, or by Sem, then the Governour of God's Church.

From the Family of Nachor, which was now become idolatrous, Gen. 31. 30. Ios. 24. 2. and consequently, their society was dangerous and pernicious; and therefore God mercifully snatcheth him as a brand out of the Fire.

Which as yet he nameth not for the greater tryal and exercise of Abrams faith and patience, Compare Isa. 41. 2. Heb. 11. 8.

Marginal references: Heb. and the Lord said, &c.; Act. 7. 3.; Chap. 31. 3.

2. And I will make of thee a great Nation, and I will bless thee , and make thy name great, and thou shalt be a blessing .

With all my blessings, spiritual, temporal, and eternal. See Deut. 7, 13. and 28. 2, &c. and Eph. 1. 3.

(i. e.) Both a pattern and an instrument of blessedness to others, to thy posterity, who shall be blessed for thy sake, to thy Servants and Friends, who shall be blessed by thy instruction and help; and to all the world, as it follows.

Marginal references: Heb. make thee a great Nation.

3. And I will bless them that bless thee▪ and curse him that curseth thee: and in thee shall all families of the Earth be blessed [illegible: 1+ letters].

Those that are Friends or Enemies to thee, shall be the same to me. A marvellous condescension and priviledge.

(i. e.) In thy seed, as it is explained, Gen. 22. 18. and 26. 4. and 28. 24. (i. e.) in and through Christ, Act. 3. 25. Gal. 3. 9, 16, 28, 29. or for thee, as the Chaldee hath it, i. e. for thy sake; or, by thee, i. e. by thy means: or with thee, by comparing this with Gal. 3. 8, 9. i. e. in the same way and manner in which thou art blessed, that is, by a fruitful Faith. Compare Rom. 4. 11, 12, 16.

(i. e.) All Nations: which is to be limited to the Believers of all Nations, by the whole current of the Scriptures; All that shall be blessed, shall be blessed by this means, and no other way.

Marginal references: Chap. 18. 18. and 22. 18. Acts 3. 25. Gal. 3. 8.

4. So Abram departed as the Lord had spoken unto him, and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.

First from Ur, and after his Fathers death, from Haran.

5. And Abram took Sarai his Wife, and Lot his Brothers Son, and all their substance that they had gathered, and the souls that they had gotten in Haran, and they went forth to go into the Land of Canaan: and into the Land of Canaan they came.

(i. e.) The persons, as the word Souls is oft used, as Gen. 14. 21. and 17. 4. Exod. 12. 15. Levit. 2. 1. Numb. 23. 10. Deut. 24. 7. Mark 3. 4▪ &c.

Heb. made, (i. e.) either 1. begotten: for though Abram had yet no Children, Lot had, and both their servants had Children by their fellow-servants born in their house, which might well be numbred among Abrams and Lots persons, because they had an absolute dominion over them. Or 2. Instructed, (i. e.) turned from Idolatry, and taught in the true Religion, as the Chaldee expounds it: for such were most proper for Abram to take along with him out of his Fathers house in this expedition. Or 3. Gotten, (i. e.) procured, either by conquest or purchase, or any other lawful and usual way.

6. And Abram passed through the Land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the Land .

Heb. Sechem, a place afterwards so called in the Mountains of Ephraim, Ios. 21. 21. Iudg. 8. 31. and here so called by anticipation.

Properly so called; that cursed, cruel, impious, and idolatrous Nation. See Zach. 14. 21. This is added as an aggravation of Abrams faith and obedience, that he durst and did profess the true Religion in the midst of such a people; which could not be without great danger both of his Estate and Life.

As a settled inhabitant to continue there for a long time: whereas now in Moses his time, he was forthwith to be expelled out of it.

7. And the LORD appeared unto▪ Abram, and said, Unto thy seed will I give this Land ▪ and there built he an altar unto the LORD, who appeared unto him.

To encourage and comfort him against his wicked neighbours.

See Ge[illegible: 1+ letters]. 13. 15. and 15. 18. and 17. 8. and 24. 7. Deut. 34. 4.

A place for Sacrifice, and other parts of Divine Worship, erected by him both to keep his Family in the true Religion, and to separate himself and them from that idolatrous neighbourhood.

Marginal references: Chap. 13. 15.; Chap. 13. 4.

8. And he removed from thence unto a mountain on the East of Beth-el, and pitched his tent, having Beth-el on the West, and Hai on the East: and there he built an altar unto the LORD, and called upon the name of the LORD.

A known place, which afterwards was called Beth-el, but now Luz. Gen. 2[illegible: 1+ letters]. 19. An usual prolepsis, or anticipation as before, v. 6.

Or, On the Sea: which is all one, because the Sea was on the West part of the Land. See Gen. 13. 14. and 28. 14. Num. 3. 23. Deut. 3. 27.

or Ai, as it is called Ios. 7. 2. Ier. 49. 3. Isa. 10. 28.

9. And Abram journeyed, going on still towards the South.

Removing from place to place, still hoping to meet with better Neighbours, and to free himself from that perpetual vexation which he had in beholding their wickedness.

(i. e.) the Southern part of the Land of Canaan, towards Egypt.

Marginal references: Heb. in going and journeying.

10. And there was a Famine in the Land, and Abram went down into Egypt to sojourn there: for the famine was grievous in the Land.

Or, In that Land, of Canaan, a Land eminently fruitful, Deut. 8. 7, 8. This was partly to punish that peoples sins, Psal. 107. 34. partly to try Abrams faith.

11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his Wife, Behold now, I know that thou art a fair Woman to look upon.

Qu. How could she be so fair, when she was above 60 years old. Ans. She was so both comparatively to the Egyptians, and simply in her self, and that might be from diverse causes, 1. From the greater vigour of Nature in that Age of the World. 2. Because her beauty was not diminished by Childbearing. 3. From God's singular providence, ordering it thus for Abrams tryal, and for the manifestation of his special providence, watching over him and his.

12. Therefore it shall come to pass; when the Egyptians shall see thee, that they shall say, This is his Wife: and they will kill me, but they will save thee alive.

Who were a very lustful people; which made Abram more cautious.

13. Say I pray thee, thou art my Sister , that it may be well with me for thy sake; and my soul shall live because of thee.

So she was, either 1. More generally, as his Niece: for Nephews and Nieces are in Scripture called Brethren and [illegible: 1 word] ▪ as Gen. 13. 8, 11. Or rather 2. Properly, (i. e.) by the fathers side, Gen. 20. 21. So this expression was true, but ambiguous▪ and intended to decieve the Egyptians, and therefore unwarrantable. And here Abram, the Father of the faithful, elsewhere celebrated for the strength of his faith, betrays his infirmity and distrust of God's providence and promise, and this fact was not without great danger both to himself and Sara.

15. The Princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaohs house .

(i. e.) The Officers and Courtiers; whose great design was to gain their Princes favour by gratifying his lusts.

A name common to all the Kings of Egypt, now and for many Ages after.

(i. e.) Taken and brought, one word for two. So the word take is used, Gen. 15. 6, 10. Exod. 18. 2. and 27. 20, &c.

Not to his bed, but the house of his women, where they were purified and prepared for the King's presence and society, as Est. 2. 8, 9. that in due time she might be his concubine or wife. Thus even the Ceremonies of Courts serve the providence of God, and give opportunity for working her deliverance.

16. And he entreated Abram well for her sake, and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.

To wit, by Pharaoh's gift over and above his own. Else it had been impertinent to mention it in this place.

17. And the LORD plagued Pharaoh and his house with great plagues, because of Sarai Abrams wife .

Most probably with some notable Distemper of his Body, which did both chastise him for, and hinder him in the Execution of his Lust.

(i. e.) His servants: who being, some one way, some another, partners of his sin, are justly made partners in his plagues. And if any were innocent in this matter, they were obnoxious to God for other sins. Besides, as they were punished upon the occasion of Pharaoh's sin, so Pharaoh was punished in their punishments.

(i. e.) For the act of violence towards her, for the word, taken, v. 15. implyes, that it was by constraint, and not with Abraham's and with her consent; which it is not probable that either of them would give in that case. 2. For an intention of uncleanness. For God who is the searcher and judge of mens hearts, may justly, and doth often punish men for their evil purposes. Compare Gen. 20. 3, 4.

Marginal references: Chap. 20. 18.

18. And Pharaoh called Abram, and said, What is this that thou hast done unto me? Why didst thou not tell me that she was thy wife ?

How great an injury hast thou done to me in concealing this from me that she was thy Wife? How knew Pharaoh this? Ans. 1. He guessed it from the quality of his plague; which also awakened his Conscience. 2. Upon a serious enquiry into the cause of this plague, he understood it either by divine instinct, as Gen. 20. 3. or by Sarai's confession, whom doubtless he severely examined about it. And she, being awakened by this warning, durst no longer conceal her self, and thought she might securely make her self known.

19. Why saidest thou, she is my sister? so I might have taken her to me to wife : now therefore behold thy wife, take her, and go thy way.

Though he had another before; Polygamy being then commonly practised.

20. And Pharaoh commanded his men concerning him : and they sent him away, and his wife, and all that he had.

(i. e.) Gave them a charge concerning him for his safe conduct whither he pleased.