Genesis 16 commentary

Sarai, no longer expecting to have children herself, proposed to Abram to take another wife, whose children she might; her slave, whose children would be her property. This was done without asking counsel of the Lord. Unbelief worked, God's almighty power was forgotten. It was a bad example, and a source of manifold uneasiness. In every relation and situation in life there is some cross for us to bear: much of the exercise of faith consists in patiently submitting, in waiting the Lord's time, and using only those means which he appoints for the removal of the cross. Foul temptations may have very fair pretences, and be coloured with that which is very plausible. Fleshly wisdom puts us out of God's way. This would not be the case, if we would ask counsel of God by his word and by prayer, before we attempt that which is doubtful.

Abram's unhappy marriage to Hagar very soon made a great deal of mischief. We may thank ourselves for the guilt and grief that follow us, when we go out of the way of our duty. See it in this case, Passionate people often quarrel with others, for things of which they themselves must bear the blame. Sarai had given her maid to Abram, yet she cries out, My wrong be upon thee. That is never said wisely, which pride and anger put into our mouths. Those are not always in the right, who are most loud and forward in appealing to God: such rash and bold imprecations commonly speak guilt and a bad cause. Hagar forgot that she herself had first given the provocation, by despising her mistress. Those that suffer for their faults, ought to bear it patiently, 1Pe 2:20.

Hagar was out of her place, and out of the way of her duty, and going further astray, when the Angel found her. It is a great mercy to be stopped in a sinful way, either by conscience or by providence. Whence comest thou? Consider that thou art running from duty, and the privileges thou wast blest with in Abram's tent. It is good to live in a religious family, which those ought to consider who have this advantage. Whither wilt thou go? Thou art running into sin; if Hagar return to Egypt, she will return to idol gods, and into danger in the wilderness through which she must travel. Recollecting who we are, would often teach us our duty. Inquiring whence we came, would show us our sin and folly. Considering whither we shall go, discovers our danger and misery. And those who leave their space and duty, must hasten their return, how mortifying soever it be. The declaration of the Angel, “I will,” shows this Angel was the eternal Word and Son of God. Hagar could not but admire the Lord's mercy, and feel, Have I, who am so unworthy, been favoured with a gracious visit from the Lord? She was brought to a better temper, returned, and by her behaviour softened Sarai, and received more gentle treatment. Would that we were always suitably impressed with this thought, Thou God seest me!

1. Now Sarai , Abram’s wife . Moses here recites a new history, namely, that Sarai, through the impatience of long delay, resorted to a method of obtaining seed by her husband, at variance with the word of God. She saw that she was barren, and had passed the age of bearing. And she inferred the necessity of a new remedy, in order that Abram might obtain the promised blessing. Moses expressly relates, that the design of marrying a second wife did not originate with Abram himself, but with Sarai, to teach us that the holy man was not impelled by lust to these nuptials; but that when he was thinking of no such thing, he was induced to engage in them, by the exhortation of his wife. It is, however, asked, whether Sarai substituted her handmaid in her place, through the mere desire of having offspring? So it seems to some; yet to me it is incredible, that the pious matron should not have been cognizant of those promises, which had been so often repeated to her husband. Yea, it ought to be fully taken for granted, among all pious persons, that the mother of the people of God, was a participator of the same grace with her husband. Sarai, therefore, does not desire offspring (as is usual) from a merely natural impulse; but she yields her conjugal rights to another, through a wish to obtain that benediction, which she knew was divinely promised: not that she makes a divorce from her husband, but assigns him another wife, from whom he might receive children. And certainly if she had desired offspring in the ordinary manner, it would rather have come into her mind to do it by the adoption of a son, than by giving place to a second wife. For we know the vehemence of female jealousy. Therefore, while contemplating the promise, she becomes forgetful of her own right, and thinks of nothing but the bringing forth of children to Abram. A memorable example, from which no small profit accrues to us. For however laudable was Sarai’s wish, as regards the end, or the scope to which it tended; nevertheless, in the pursuit of it, she was guilty of no light sin, by impatiently departing from the word of God, for the purpose of enjoying the effect of that word. While she rejects upon her own barrenness and old age, she begins to despair of offspring, unless Abram should have children from some other quarter; in this there is already some fault. Yet, however desperate the affair might be, still she ought not to have attempted anything at variance with the will of God and the legitimate order of nature. God designed that the human race should be propagated by sacred marriage. Sarai perverts the law of marriage, by defiling the conjugal bed, which was appointed only for two persons. Nor is it an available excuse, that she wished Abram to have a concubine and not a wife; since it ought to have been regarded as a settled point, that the woman is joined to the man, ‘that they two should be one flesh.’ And though polygamy had already prevailed among many; yet it was never left to the will of man, to abrogate that divine law by which two persons were mutually bound together. Nor was even Abram free from fault, in following the foolish and preposterous counsel of his wife. Therefore, as the precipitancy of Sarai was culpable, so the facility with which Abram yielded to her wish was worthy of reprehension. The faith of both of them was defective; not indeed with regard to the substance of the promise, but with regard to the method in which they proceeded; “Sed in medio ipso (ut loquunter) vel agendi ratione.” — “Mais au moyen, et en la facon de proceder.” — French Tr since they hastened to acquire the offspring which was to be expected from God, without observing the legitimate ordinance of God. Whence also we are taught that God does not in vain command his people to be quiet, and to wait with patience, whenever he defers or suspends the accomplishment of their wishes. For they who hasten before the time, not only anticipate the providence of God, but being discontented with his word, precipitate themselves beyond their proper bounds. But it seems that Sarai had something further in view; for she not only wished that Abram should become a father, but would fain acquire to herself maternal rights and honors. I answer, since she knew that all nations were to be blessed in the seed of Abram, it is no wonder that she should be unwilling to be deprived of participation in his honor; lest she should be cut off, as a putrid member, from the body which had received the blessing, and should also become an alien from the promised salvation.

Bare him no children . This seems added as an excuse. And truly Moses intimates that she did not seek help from the womb of her maid, before necessity compelled her to do so. Her own words also show, that she had patiently and modestly waited to see what God would do, until hope was entirely cut off, when she says, that she was restrained from bearing by the Lord. (Genesis 16:2.) What fault then shall we find in her? Surely, that she did not, as she ought, cast this care into the bosom of God, without binding his power to the order of nature, or restraining it to her own sense. And then, by neglecting to infer from the past what would take place in future, she did not regard herself as in the hand of God, who could again open the womb which he had closed.

2. That I may obtain children by her “Si forte aedificer ex ea.” “If perhaps I may be built up by her.” See margin of English version. This is a Hebrew phrase, which signifies to become a mother. Some however, expound the word as simply meaning, to have a son . And certainly בן ( ben ,) which, among the Hebrews, signifies son, corresponds with the verb here used. אבנה But since sons are so called metaphorically as being the maintainers of the race, and thus building up the family, therefore the primary signification of the word is to be retained. But Sarai claims for herself by right of dominion, the child which Hagar shall bring forth: because handmaids do not bring forth for themselves, since they have not power over their own body. By first speaking to her husband, she does not barely allow of a concubine, who should be as a harlot; but introduces and obtrudes one. And hence it appears, that when persons are wiser in their own eyes than they ought to be, they easily fall into the snare of trying illicit means. The desire of Sarai proceeds from the zeal of faith; but because it is not so subjected to God as to wait his time, she immediately has recourse to polygamy, which is nothing else than the corruption of lawful marriage. Moreover, since Sarai, that holy woman, yet fanned in her husband the same flame of impatience with which she burned, we may hence learn, how diligently we ought to be on our guard, lest Satan should surprise us by any secret fraud. For not only does he induce wicked and ungodly men openly to oppose our faith; but sometimes, privately and by stealth, he assails us through the medium of good and simple men, that he may overcome us unawares. On every side, therefore, we must be on our guard against his wiles; lest by any means he should undermine us.

And Abram hearkened to the voice of Sarai . Truly the faith of Abram wavers, when he deviates from the word of God, and suffers himself to be borne away by the persuasion of his wife, to seek a remedy which was divinely prohibited. He, however, retains the foundation, because he does not doubt that he shall, at length, perceive that God is true. By which example we are taught, that there is no reason why we should despond, if, at any time, Satan should shake our faith; provided that the truth of God be not overthrown in our hearts. Meanwhile, when we see Abram, who, through so many years, had bravely contended like an invincible combatant, and had surmounted so many obstacles, now yielding, in a single moment, to temptation; who among us will not fear for himself in similar danger? Therefore, although we may have stood long and firmly in the faith, we must daily pray, that God would not lead us into temptation.

3. And gave her to her husband Abram to be his wife . Moses states what was the design of Sarai; for neither did she intend to make her house a brothel, nor to be the betrayer of her maid’s chastity, nor a pander for her husband. Yet Hagar is improperly called a wife; because she was brought into another person’s bed, against the law of God. Wherefore, let us know that this connection was so far illicit, as to be something between fornication and marriage. The same thing takes place with all those inventions which are appended to the word of God. For with whatever fair pretext they may be covered, there is an inherent corruption, which degenerates from the purity of the word, and vitiates the whole.

4. Her mistress was despised in her eyes . Here Moses relates that the punishment of excessive precipitancy quickly followed. The chief blame, indeed, rested with Sarai; yet because Abram had proved himself too credulous, God chastises both as they deserve. Sarai is grievously and bitterly tried, by the proud contempt of her handmaid; Abram is harassed by unjust complaints; thus we see that both pay the penalty of their levity, and that the contrivance devised by Sarai, and too eagerly embraced by Abram, fails of success. Meanwhile, in Hagar, an instance of ingratitude is set before us; because she, having been treated with singular kindness and honor, begins to hold her mistress in contempt. Since, however, this is an exceedingly common disease of the mind, let the faithful accustom themselves to the endurance of it; if, at any time, a return so unjust be made to them, for their acts of kindness. But especially, let the infirmity of Sarai move us thus to act, since she was unable to bear the contempt of her maid.

5. My wrong be upon thee . This also was a part of her punishment, that Sarai was brought so low as to forget herself for a while; and being vehemently excited, conducted herself with so much weakness. Certainly, to the utmost of her power, she had impelled her husband to act rashly; and now she petulantly insults him, although innocent. For she adduces nothing for which Abram was to be blamed. She reproaches him with the fact, that she had given her maid into his bosom; and complains that she is condemned by this maid, without having first ascertained, whether he intended to assist the bad cause, by his countenance, or not. Thus blind is the assault of anger; it rushes impetuously hither and thither; and condemns, without inquiry, those who are entirely free from blame. If ever any woman was of a meek and gentle spirit, Sarai excelled in that virtue. Whereas, therefore, we see that her patience was violently shaken by a single offense, let every one of us he so much the more resolved to govern his own passions.

The Lord judge between me and thee . She makes improper use of the name of God, and almost forgets that due reverence, which is so strongly enforced on those who are godly. She makes her appeal to the judgment of God. What else is this, than to call down destruction on her own head? For if God had interposed as judge, he must of necessity have executed punishment upon one or other of them. But Abram had done no injury. It remains, therefore, that she must have felt the vengeance of God, whose anger she had so rashly imprecated upon herself, or her husband. Had Moses spoken this of any heathen woman, it might have been passed over as a common thing. But now, the Lord shows us, in the person of the mother of the faithful; first, how vehement is the flame of anger, and to what lengths it will hurry men; then, how greatly they are blinded who, in their own affairs, are too indulgent to themselves; whence we should learn to suspect ourselves, whenever our own concerns are treated of. Another thing also is here chiefly worthy of remark; namely, that the best ordered families are sometimes not free from contentions; nay, that this evil reaches even to the Church of God; for we know that the family of Abram, which was disturbed with strifes, was the living representation of the Church. As to domestic broils, we know that the principal part of social life, which God hallowed among men, is spent in marriage; and yet various inconveniences intervene, which defile that good state, as with spots. It behoves the faithful to prepare themselves to cut off these occasions of trouble. For this end, it is of great importance to reflect on the origin of the evil; for all the troubles men find in marriage, they ought to impute to sin.

6. Behold , thy maid is in thy hand . The greatness of Abram’s humanity and modesty appears from his answer. He does not quarrel with his wife; and though he has the best cause, yet he does not pertinaciously defend it, but voluntarily dismisses the wife who had been given him. In short, for the sake of restoring peace, he does violence to his feelings, both as a husband, and a father. For, in leaving Hagar to the will of her enraged mistress, he does not treat her as his wife; he also, in a certain way, undervalues that object of his hope which was conceived in her womb. And it is not to be doubted that he was thus calm and placid in bearing the vehemence of his wife; because, throughout her whole life, he had found her to be obedient. Still it was a great excellence, to restrain his temper under an indignity so great. It may, however, here be asked, how it was that his care for the blessed seed had then vanished from his mind? Hagar is great with child; he hopes that the seed through which the salvation of the world was promised, is about to proceed from her. Why then does he not set Sarai aside, and turn his love and desire still more to Hagar? Truly we hence infer, that all human contrivances pass away and vanish in smoke, as soon as any grievous temptation is presented. Having taken a wife against the divine command, he thinks the matter is succeeding well, when he sees her pregnant, and pleases himself in foolish confidence; but when contention suddenly arises, he is at his wit’s end, and rejects all hope, or, at least, forgets it. The same thing must necessarily happen to us, as often as we attempt anything contrary to the word of God. Our minds will fail at the very first blast of temptation; “Ventum trepidationis.” — “Wind of trembling.” since our only ground of stability is, to have the authority of God for what we do. In the meantime, God purifies the faith of his servant from its rust; for by mixing his own and his wife’s imagination with the word of God, he, in a sense, had stifled his faith; wherefore, to restore its brightness, that which was superfluous is cut of. God, by opposing himself in this manner to our sinful designs, recalls us from our stupidity to a sound mind. A simple promise had been given ‘I will bless thy seed.’ Sarai’s gloss supervened, “Additamentum Sarai supervenerat.” — “L’addition ou glose de Sarai estoit survenue.” — French Tr namely, that she could have no seed but a supposititious one by Hagar: this mire of human imagination, with which the promise had been defiled must be purged away, that Abram might derive his knowledge from no other source, than the pure word of God.

And Sarai dealt hardly with her “Et afflixit eam Sarai.” “And Sarah afflicted her.” See margin of English version. The word ענה ( anah ,) which Moses uses, signifies to afflict and to humble. I therefore explain it as being put for reducing Hagar to submission. But it was difficult for an angry woman to keep within bounds, in repressing the insolence of her maid. Wherefore, it is possible that she became immoderately enraged against her; not so much considering her own duty as revolving the means of being avenged for the offenses committed. Since Moses brings no heavier charge, I confine myself to what is certain; that Sarai made use of her proper authority in restraining the insolence of her maid. And, doubtless, from the event, we may form a judgments that Hagar was impelled to flee, not so much by the cruelty of her mistress, as by her own contumacy. Her own conscience accused her; and it is improbable that Sarai should have been so greatly incensed, except by many, and, indeed atrocious offenses. Therefore, the woman being of servile temper, and of indomitable ferocity, chose rather to flee, than to return to favor, through the humble acknowledgment of her fault.

7. And the angel of the Lord found her . We are here taught with what clemency the Lord acts towards his own people, although they have deserved severe punishment. As he had previously mitigated the punishment of Abram and Sarai, so now he casts a paternal look upon Hagar, so that his favor is extended to the whole family. He does not indeed altogether spare them, lest he should cherish their vices; but he corrects them with gentle remedies. It is indeed probable, that Hagar, in going to the desert of Sur, meditated a return to her own country. Yet mention seems to be made of the desert and the wilderness, to show that she, being miserably afflicted, wandered from the presence of men, till the angel met her. Although Moses does not describe the form of the vision, yet I do not doubt, that it was clothed in a human body; in which, nevertheless, manifest tokens of celestial glory were conspicuous.

8. And he said , Hagar , Sarai’s maid . By the use of this epithet, the angel declares, that she still remained a servant, though she had escaped the hands of her mistress; because liberty is not to be obtained by stealth, nor by flight, but by manumission. Moreover, by this expression, God shows that he approves of civil government, and that the violation of it is inexcusable. The condition of servitude was then hard; and thanks are to be given to the Lord, that this barbarity has been abolished; yet God has declared from heaven his pleasure, that servants should bear the yoke; as also by the mouth of Paul, he does not give servants their freedom, nor deprive their masters of their use; but only commands them to be kindly and liberally treated. (Ephesians 6:5.) It is to be inferred also, from the circumstance of the time, not only that civil government is to be maintained, as matter of necessity, but that lawful authorities are to be obeyed, for conscience’ sake. For although the fugitive Hagar could no longer be compelled to obedience by force, yet her condition was not changed in the sight of God. By the same argument it is proved, that if masters at any time deal too hardly with their servants, or if rulers treat their subjects with unjust asperity, their rigour is still to be endured, nor is there just cause for shaking off the yoke, although they may exercise their power too imperiously. In short, whenever it comes into our mind to defraud any one of his right, or to seek exemption from our proper calling, let the voice of the angel sound in our ears, as if God would draw us back, by putting his own hand upon us. They who have proudly and tyrannically governed shall one day render their account to God; meanwhile, their asperity is to be borne by their subjects, till God, whose prerogative it is to raise the abject and to relieve the oppressed, shall give them succor. If a comparison be made, the power of magistrates is far more tolerable, than that ancient dominion was. For this ancient dominion implied slavery. The French translation has it, “Le droit des magistrats est bien plus tolerable, que n’a point este ceste ancienne domination sur les serfs.” — Ed. The paternal authority is in its very nature amiable, and worthy of regard. If the flight of Hagar was prohibited by the command of God, much less will he bear with the licentiousness of a people, who rebel against their prince; or with the contumacy of children, who withdraw themselves from obedience to their parents.

Whence camest thou ? He does not inquire, as concerning a doubtful matter, but knowing that no place for subterfuge is left to Hagar, he peremptorily reproves her for her flight; as if he had said, ‘Having deserted thy station, thou shalt profit nothing by thy wandering, since thou canst not escape the hand of God, which had placed thee there.’ It might also be, that he censured her departure from that house, which was then the earthly sanctuary of God. For she was not ignorant that God was there worshipped in a peculiar manner. And although she indirectly charges her mistress with cruelty, by saying that she had fled from her presence; still the angel, to cut off all subterfuges, commands her to return and to humble herself. By which words he first intimates, that the bond of subjection is not dissolved either by the too austere, or by the impotent dominion of rulers; he then retorts the blame of the evil upon Hagar herself, because she had obstinately placed herself in opposition to her mistress, and, forgetful of her own condition, had exalted herself more insolently and boldly than became a handmaid. In short, as she is justly punished for her faults, he commands her to seek a remedy by correcting them. And truly, since nothing is better than, by obedience and patience, to appease the severity of those who are in authority over us; we must more especially labor to bend them to mildness by our humiliation, when we have offended them by our pride.

10. I will multiply thy seed exceedingly For the purpose of mitigating the offense, and of alleviating what was severe in the precept, by some consolation, he promises a blessing in the child which she should bear. God might indeed, by his own authority, have strictly enjoined what was right; but in order that Hagar might the more cheerfully do what she knew to be her duty, he allures her, as by blandishments, to obedience. And to this point those promises tend, by which he invites us to voluntary submission. For he would not draw us by servile methods, so that we should obey his commands by constraint; and therefore he mingles mild and paternal invitations with his commands, dealing with us liberally, as with sons. That the angel here promises to do what is peculiar to God alone, involves no absurdity, for it is sufficiently usual with God to invest his ministers whom he sends with his own character, that the authority of their word may appear the greater. I do not, however, disapprove the opinion of most of the ancients; that Christ the Mediator was always present in all the oracles, and that this is the cause why the majesty of God is ascribed to angels. See on this subject, Smith’s Scripture Testimony to the Messiah, Book 2 Chap. 4 Sect. 33. — Ed. On which subject I have already touched and shall have occasion to say more elsewhere.

11. And shalt bear a son . The angel explains what he had briefly said respecting her seed; namely, that it should not be capable of being numbered on account of its multitude; and he commences with Ishmael, who was to be its head and origin. Although we shall afterwards see that he was a reprobate, yet an honorable name is granted to him, to mark the temporal benefit of which Ishmael became a partakers as being a son of Abram. For I thus explain the passage, God intended that a monument of the paternal kindness, with which he embraced the whole house of Abram, should endure to posterity. For although the covenant of eternal life did not belong to Ishmael; yet, that he might not be entirely without favor, God constituted him the father of a great and famous people. And thus we see that, with respect to this present life, the goodness of God extended itself to the seed of Abram according to the flesh. But if God intended the name of Ishmael (which signifies God will hear) to be a perpetual memorial of his temporal benefits; he will by no means bear with our ingratitude, if we do not celebrate his celestial and everlasting mercies, even unto death.

The Lord has heard thy affliction . We do not read that Hagar, in her difficulties, had recourse to prayer; and we are rather left to conjecture, from the words of Moses, that when she was stupefied by her sufferings, the angel came of his own accord. It is therefore to be observed, that there are two ways in which God looks down upon men, for the purpose of helping them; either when they, as suppliants, implore his aid; or when he, even unasked, succours them in their afflictions. He is indeed especially said to hearken to them who, by prayers, invoke him as their Deliverer. Yet, sometimes, when men lie mute, and because of their stupor, do not direct their wishes to him, he is said to listen to their miseries. That this latter mode of hearing was fulfilled towards Hagar, is probable, because God freely met her wandering through the desert. Moreover, because God frequently deprives unbelievers of his help, until they are worn away with slow disease, or else suffers them to be suddenly destroyed; let none of us give indulgence to our own sloth; but being admonished by the sense of our evils, let us seek him without delay. In the meantime, however, it is of no small avail to the confirmation of our faith, that our prayers will never be despised by the Lord, seeing that he anticipates even the slothful and the stupid, with his help; and if he is present to those who seek him not, much more will he be propitious to the pious desires of his own people.

12. And he will be a wild man . The angel declares what kind of person Ishmael will be. The simple meaning is, (in my judgment,) that he will be a warlike man, and so formidable to his enemies, that none shall injure him with impunity. Some expound the word פרא ( pereh ) to mean a forester, and one addicted to the hunting of wild beasts. But the explanation must not, it seems, be sought elsewhere than in the context; for it follows immediately after, ‘His hand shall be against all men, and the hand of all men against him.’ It is however asked, whether this ought to be reckoned among benefits conferred by God, that he is to preserve his rank in life by force of arms; seeing that nothing is, in itself, more desirable than peace. The difficulty may be thus solved; that Ishmael, although all his neighbors should make war upon him, and should, on every side, conspire to destroy him; shall yet though alone, be endued with sufficient power to repel all their attacks. I think, however, that the angel, by no means, promises Ishmael complete favor, but only that which is limited. Among our chief blessings, we must desire to have peace with all men. Now, since this is denied to Ishmael, that blessing which is next in order is granted to him; namely, that he shall not be overcome by his enemies; but shall be brave and powerful to resist their force. He does not, however, speak of Ishmael’s person, but of his whole progeny; for what follows is not strictly suitable to one man. Should this exposition be approved, no simple or unmixed blessing is here promised; but only a tolerable or moderate condition; so that Ishmael and his posterity might perceive that something was divinely granted to them, for the sake of their father Abram. Therefore, it is, by no means, to be reckoned among the benefits given by God, that he shall have all around him as enemies, and shall resist them all by violence: but this is added as a remedy and an alleviation of the evil; that he, who would have many enemies, should be equal to bear up against them.

And he shall dwell in the presence of all his brethren . As this is properly applicable only to a nation, we hence the more easily perceive, that they are deceived who restrict the passage to the person of Ishmael. Again, others understand, that the posterity of Ishmael was to have a fixed habitation in the presence of their brethren, who would be unwilling to allow it; as if it were said, that they should forcibly occupy the land they inhabit, although their brethren might attempt to resist them. Others adduce a contrary opinion; namely, that the Ishmaelites, though living among a great number of enemies, should yet not be destitute of friends and brethren. I approve, however, of neither opinion: for the angel rather intimates, that this people should be separate from others; as if he would say, ‘They shall not form a part or member of any one nation; but shall be a complete body, having a distinct and special name.’

13. And she called the name of the Lord . Moses, I have no doubt, implies that Hagar, after she was admonished by the angel, changed her mind: and being thus subdued, retook herself to prayer; unless, perhaps, here the confession of the tongue, rather than change of mind, is denoted. I rather incline, however, to the opinion, that Hagar, who had before been of a wild and intractable temper, begins now at length to acknowledge the providence of God. Moreover, as to that which some suppose; namely, that God is called ‘the God of vision, “Deum visionis.” Though Calvin regards this interpretation as forced, it must not be denied that it has the sanction of the highest literary authorities. Le Clerc, Peter Martyr, Rosenmuller, Dathe, Gesenius, Lee, Professor Bush, and many others, all regard the word ראי, (roi,) as a substantive, not as a participle, — and consequently God is here spoken of as the God who reveals himself, not as the God who sees. — Ed because he appears and manifests himself to men, it is a forced interpretation. Rather let us understand that Hagar, who before had appeared to herself to be carried away by chance, through the desert; now perceives and acknowledges that human affairs are under divine government. And whoever is persuaded that he is looked upon by God, must of necessity walk as in his sight.

Have I also here seen after him that seeth me ? “Nonne etiam hic vidi post videntem me?” “Have I not also here looked after him who seeth me?” Some translate this, ‘Have I not seen after the vision?’ “Annon video, (h. e. vivo,) post videntem me, i.e., post visionem divinam, vel post visionem videntis me?” Do I not see, (that is, live,) after him who seeth me? that is, after the divine vision, or after the vision of him that seeth me. — Junius , Piscator , etc., in Poli Syn. Ainsworth gives this version, ‘Have I also here seen after him that seeth me?’ Where stress is laid on the word here, as is done by Calvin, for the purpose of contrasting the desert with Abram’s house. The opinion, also, that the term ‘see’ is equivalent to ‘live,’ is supported by high authority. The meaning of the passage would then be, ‘Do I see, that is, live, after having beheld such a vision?’ — Ed But it really is as I have rendered it. Moreover, the obscurity of the sentence has procured for us various interpretations. Some among the Hebrews say that Hagar was astonished at the sight of the angel; because she thought that God was nowhere seen but in the house of Abram. But this is frigid, and in this way the ambition of the Jews often compels them to trifle; seeing that they apply their whole study to boasting on the glory of their race. Others so understand the passage, ‘Have I seen after my vision?’ that is, so late, that during the vision I was blind? Vatablus in Poli Syn. Perhaps the following paraphrase may bring out the sense of this obscure interpretation. We may suppose Hagar to exclaim: ‘Have I indeed seen at last? yet, not till after the vision itself had passed away; so that when I saw it literally, I was mentally blind, and did not know what I was looking at.’ — Ed. According to these interpreters, the vision of Hagar was twofold: the former erroneous; since she perceived nothing celestial in the angel; but the other true, after she had been affected with a sense of the divine nature of the vision. To some it seems that a negative answer is implied; as if she would say, I did not see him departing; and then from his sudden disappearance, she collects that he must have been an angel of God.

Also, on the second member of the sentence, interpreters disagree. Jerome renders it, ‘the back parts of him that seeth me:’ See Vulgate. which many refer to an obscure vision, so that the phrase is deemed metaphorical. For as we do not plainly perceive men from behind; so they are said to see the back parts of God, to whom he does not openly nor clearly manifest himself; and this opinion is commonly received. Others think that Moses used a different figure; for they take the seeing of the back parts of God, for the sense of his anger; just as his face is said to shine upon us, when he shows himself propitious and favorable. Therefore, according to them, the sense is, ‘I thought that I had escaped, so that I should no more be obnoxious to the rod or chastening of God; but here also I perceive that he is angry with me.’ So far I have briefly related the opinion of others. These different interpretations, with others, may be seen in Poole’s Synopsis. — Ed. And although I have no intention to pause for the purpose of refuting each of these expositions; I yet freely declare, that not one of these interpreters has apprehended the meaning of Moses. I willingly accept what some adduce, that Hagar wondered at the goodness of God, by whom she had been regarded even in the desert: but this, though something, is not the whole. In the first place, Hagar chides herself, because, as she had before been too blind, she even now opened her eyes too slowly and indolently to perceive God. For she aggravates the guilt of her torpor by the circumstance both of place and time. She had frequently found, by many proofs, that she was regarded by the Lord; yet becoming blind, she had despised his providence, as if, with closed eyes, she had passed by him when he presented himself before her. She now accuses herself for not having more quickly awoke when the angel appeared. The consideration of place is also of great weight, “Loci enim notatio,” is in the French translation rendered, “Le changement du lieu.” The change of place, as if it had been mutatio. — Ed because God, who had always testified that he was present with her in the house of Abram, now pursued her as a fugitive, even into the desert. It implied, indeed, a base ingratitude on her part, to be blind to the presence of God; so that even when she knew he was looking upon her, she did not, in return, raise her eyes to behold him. But it was a still more shameful blindness, that she, being regarded by the Lord, although a wanderer and an exile, paying the just penalty of her perverseness, still would not even acknowledge him as present. We now see the point to which her self-reproach tends; ‘Hitherto I have not sought God, nor had respect to him, except by constraint; whereas, he had before deigned to look down upon me: even now in the desert, where being afflicted with evils, I ought immediately to have roused myself, I have, according to my custom, been stupefied: nor should I ever have raised my eyes towards heaven, unless I had first been looked upon by the Lord.’

14. Wherefore the well was called “Idcirco vocavit puteum, Puteum viventis videntis me.” “Therefore she called the well, The well of him who liveth and seeth me.” I subscribe to the opinion of those who take the word יקרא ( yekra ,) indefinitely, which is usual enough in the Hebrew language. In order that the sense may be the clearer it is capable of being resolved into the passive voice, that ‘the well was called.’ As in the English version. Yet I think this common appellation originated with Hagar, who, not content with one simple confession, wished that the mercy of God should be attested in time to come; and therefore she transmitted her testimony, as from hand to hand. Hence we infer how useful it is, that they who do not freely humble themselves, should be subdued by stripes. Hagar, who had always been wild and rebellious, and who had, at length, entirely shaken off the yoke; now, when the hardness of her heart was broken by afflictions, appears altogether another person. She was not, however, reduced to order by stripes only; but a celestial vision was also added, which thoroughly arrested her. And the same thing is necessary for us; namely, that God, while chastising us with his hand, should also bring us into a state of submissive meekness by his Spirit. Some among the Hebrews say that the name of the well was given to it, as being a testimony of a twofold favor, because Ishmael was revived from death, and God had respect to Hagar, his mother. But they foolishly mutilate things joined together: for Hagar wished to testify that she had been favourably regarded by Him who was the Living God, or the Author of life.

15. And Abram called Hagar had been commanded to give that name to her son; but Moses follows the order of nature; because fathers, by the imposition of the name, declare the power which they have over their sons. We may easily gather, that Hagar, when she returned home, related the events which had occurred. Therefore, Abram shows himself to be obedient and grateful to God: because he both names his son according to the command of the angel, and celebrates the goodness of God in having hearkened to the miseries of Hagar.

CHAPTER 17.

Genesis 17:1-27

1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.

1. Et fuit Abram nonaginta et novem annorum: et visus est Jehova Abram, dixitque ad eum, Ego Deus Omnipotens, ambula coram me, et esto perfectus.

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

2. Et ponam pactum meum inter me et to, et multiplicabo to vehementissime.

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

3. Tunc prostravit se Abram super faciem suam, et loquutus est cum eo Deus, dicendo,

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

4. Ego, ecce pactum meum tecum, et eris in patrem multitudinis gentium.

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.

5. Et non vocabitur ultra nomen tuum Abram, sed erit nomen tuum Abraham: quia patrem multitudinis gentium posui to.

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

6. Et multiplicabo to valde, et ponam to in gentes, et reges ex to egredientur.

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.

7. Et statuam foedus meum inter me et to, et inter semen tuum post to in generationes suas, in foedus perpetuum, ut sim tibi in Deum et semini tuo post to.

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.

8. Daboque tibi et semini tuo post to terram peregrinationum tuarum, omnem terram Chenaan in possessionem perpetuam, et ero eis in Deum.

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

9. Praeterea dixit Deus ad Abraham, et tu pactum meum custodies, tu et semen tuum post to in generationibus suis.

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.

10. Hoc pactum meum quod custodietis inter me et vos, et inter semen tuum post to, ut circumcidatur in vobis omnis masculus:

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

11. Et circumcidetis carnem praeputii vestri: et erit in signum foederis inter me et vos.

12. And he 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.

12. Et filius octo dierum circumcidetur in vobis: omnis masculus in generations vestras, verna, et emptus argento ab omni filio alienigenae, qui non est de semine tuo.

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

13. Circumcidendo circumcidetur verna tuus, et emptus argento tuo: et erit pactum meum in carne vestra in pactum perpetuum.

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 covenant.

14. Et praeputiatus masculus, cui non circumcisa fuerit carno praeputii sui, exterminabitur anima ipsa de populis suis, quia pactum meum irritum fecit.

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

15. Et dixit Deus ad Abraham, Sarai uxoris tuae non vocabis nomen Sarai, sed Sarah est nomen ejus.

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.

16. Et benedicam ei, atque etiam dabo ex ea tibi filium, cui benedicam, et erit in gentes: reges populorum ex ea erunt.

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?

17. Et prostravit se Abraham in faciem suam, et risit, dixitque in corde suo, Numquid viro centum annorum nascetur proles? Et an Sarah mulier nonaginta annorum pariet?

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

18. Et dixit Abraham ad Deum, Utinam Ismael vivat coram to.

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.

19. Et dixit Deus, Vere Sarah uxor tua pariet tibi filium, et vocabis nomen ejus Isaac: et statuam pactum meum cum eo in pactum perpetuum, et cum semine ejus post eum.

20. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.

20. Et pro Ismael audivi to: ecce, benedixi ei, et crescere faciam eum, et multiplicare faciam eum supra modum: duodecim principes generabit, et ponam eum in gentem magnam.

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

21. Et pactum meum statuam cum Isaac, quem pariet tibi Sarah in tempore hoc, anno altero.

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

22. Et finivit loqui cum co, et ascendit Deus ab 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 selfsame day, as God had said unto him.

23. Tunc Abraham tulit Ismael filium suum, et omnes vernas domus suae, et omnem acquisitum argento suo: omnis masculi in viris domus suae circumcidit carnem praeputii eorum in ipsomet die, sicut loquutus fuerat cum eo Deus.

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

24. Abraham autem erat vir nonaginta et novem annorum, quando circumcisa fuit carno praeputii ipsius.

25. And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.

25. Et Ismael filius ejus erat tredecim annorum, quando circumcisus est ipse in carne praeputii sui,

26. In the selfsame day was Abraham circumcised, and Ishmael his son.

26. In ipsomet die circumcisus est Abraham et Ismael filius ejus.

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

27. Et omnes viri domus ejus, verna domus, et emptus argento a filio alienigenae, circumcisi sunt cum ipso.

CHAPTER 16

Ge 16:1-16. Bestowment of Hagar.

1. Now, Sarai ... had a handmaid--a female slave--one of those obtained in Egypt.

3. Sarai ... gave her to ... Abram to be his wife--"Wife" is here used to describe an inferior, though not degrading, relation, in countries where polygamy prevails. In the case of these female slaves, who are the personal property of his lady, being purchased before her marriage or given as a special present to her, no one can become the husband's secondary wife without her mistress consent or permission. This usage seems to have prevailed in patriarchal times; and Hagar, Sarai's slave, of whom she had the entire right of disposing, was given by her mistress' spontaneous offer, to be the secondary wife of Abram, in the hope of obtaining the long-looked-for heir. It was a wrong step--indicating a want of simple reliance on God--and Sarai was the first to reap the bitter fruits of her device.

5. And Sarai said ... My wrong be upon thee--Bursts of temper, or blows, as the original may bear, took place till at length Hagar, perceiving the hopelessness of maintaining the unequal strife, resolved to escape from what had become to her in reality, as well as in name, a house of bondage.

7. And the angel of the Lord found her by a fountain--This well, pointed out by tradition, lay on the side of the caravan road, in the midst of Shur, a sandy desert on the west of Arabia-Petræa, to the extent of a hundred fifty miles, between Palestine and Egypt. By taking that direction, she seems to have intended to return to her relatives in that country. Nothing but pride, passion, and sullen obstinacy, could have driven any solitary person to brave the dangers of such an inhospitable wild; and she would have died, had not the timely appearance and words of the angel recalled her to reflection and duty.

11. Ishmael--Like other Hebrew names, this had a signification, and it is made up of two words--"God hears." The reason is explained.

12. he will be a wild man--literally, "a wild ass man," expressing how the wildness of Ishmael and his descendants resembles that of the wild ass.

his hand will be against every man--descriptive of the rude, turbulent, and plundering character of the Arabs.

dwell in the presence of all his brethren--dwell, that is, pitch tents; and the meaning is that they maintain their independence in spite of all attempts to extirpate or subdue them.

13. called the name--common in ancient times to name places from circumstances; and the name given to this well was a grateful recognition of God's gracious appearance in the hour of Hagar's distress.

She had a handmaid, an Egyptian - As Hagar was an Egyptian, St. Chrysostom's conjecture is very probable. that she was one of those female slaves which Pharaoh gave to Abram when he sojourned in Egypt; see Gen 12:16. Her name הגר hagar signifies a stranger or sojourner, and it is likely she got this name in the family of Abram, as the word is pure Hebrew.

Go in unto my maid - It must not be forgotten that female slaves constituted a part of the private patrimony or possessions of a wife, and that she had a right, according to the usages of those times, to dispose of them as she pleased, the husband having no authority in the case.

I may obtain children by her - The slave being the absolute property of the mistress, not only her person, but the fruits of her labor, with all her children, were her owner's property also.

The children, therefore, which were born of the slave, were considered as the children of the mistress. It was on this ground that Sarai gave her slave to Abram; and we find, what must necessarily be the consequence in all cases of polygamy, that strifes and contentions took place.

And Sarai, Abram's wife, took Hagar - and gave her to her husband - to be his wife - There are instances of Hindoo women, when barren, consenting to their husbands marrying a second wife for the sake of children; and second marriages on this account, without consent, are very common - Ward

My wrong be upon thee - This appears to be intended as a reproof to Abram, containing an insinuation that it was his fault that she herself had not been a mother, and that now he carried himself more affectionately towards Hagar than he did to her, in consequence of which conduct the slave became petulant. To remove all suspicion of this kind, Abram delivers up Hagar into her hand, who was certainly under his protection while his concubine or secondary wife; but this right given to him by Sarai he restores, to prevent her jealousy and uneasiness.

Sarah dealt hardly with her - תאנה teanneha, she afflicted her; the term implying stripes and hard usage, to bring down the body and humble the mind. If the slave was to blame in this business the mistress is not less liable to censure. She alone had brought her into those circumstances, in which it was natural for her to value herself beyond her mistress.

The angel of the Lord - That Jesus Christ, in a body suited to the dignity of his nature, frequently appeared to the patriarchs, has been already intimated. That the person mentioned here was greater than any created being is sufficiently evident from the following particulars: -

1. From his promising to perform what God alone could do, and foretelling what God alone could know; "I will multiply thy seed exceedingly," etc., Gen 16:10; "Thou art with child, and shalt bear a son," etc., Gen 16:11; "He will be a wild man," etc., Gen 16:12. All this shows a prescience which is proper to God alone.

2. Hagar considers the person who spoke to her as God, calls him אל El, and addresses him in the way of worship, which, had he been a created angel, he would have refused. See Rev 19:10; Rev 22:9.

3. Moses, who relates the transaction, calls this angel expressly Jehovah; for, says he, she called שם יהוה shem Yehovah, the Name of the Lord that spake to her, Gen 16:13. Now this is a name never given to any created being.

4. This person, who is here called מלאך היוה malach Yehovah, the Angel of the Lord, is the same who is called המלאך הגאל dellac hammalach haggoel, the redeeming Angel or the Angel the Redeemer, Gen 48:16; מלאך פניו malach panaiv, the Angel of God's presence, Isa 63:9; and מלאך הברית malach habberith, the Angel of the Covenant, Mal 3:1; and is the same person which the Septuagint, Isa 9:6, term μεγαλης βουλης αγγελος, the Angel of the Great Counsel or Design, viz., of redeeming man, and filling the earth with righteousness.

5. These things cannot be spoken of any human or created being, for the knowledge, works, etc., attributed to this person are such as belong to God; and as in all these cases there is a most evident personal appearance, Jesus Christ alone can be meant; for of God the Father it has been ever true that no man hath at any time seen his shape, nor has he ever limited himself to any definable personal appearance.

In the way to Shur - As this was the road from Hebron to Egypt, it is probable she was now returning to her own country.

Hagar, Sarai's maid - This mode of address is used to show her that she was known, and to remind her that she was the property of another.

I will multiply thy seed exceedingly - Who says this? The person who is called the Angel of the Lord; and he certainly speaks with all the authority which is proper to God.

And shalt call his name Ishmael - ישמאעל Yishmael, from שמע shama, he heard, and אל El, God; for, says the Angel, The Lord Hath Heard thy affliction. Thus the name of the child must ever keep the mother in remembrance of God's merciful interposition in her behalf, and remind the child and the man that he was an object of God's gracious and providential goodness. Afflictions and distresses have a voice in the ears of God, even when prayer is restrained; but how much more powerfully do they speak when endured in meekness of spirit, with confidence in and supplication to the Lord!

He will be a wild man - פרא אדם pere adam. As the root of this word does not appear in the Hebrew Bible, it is probably found in the Arabic farra, to run away, to run wild; and hence the wild ass, from its fleetness and its untamable nature. What is said of the wild ass, Job 39:5-8, affords the very best description that can be given of the Ishmaelites, (the Bedouins and wandering Arabs), the descendants of Ishmael: "Who hath sent out the wild ass (פרא pere) free? or who hath loosed the bands (ערוד arod) of the brayer? Whose house I have made the wilderness, and the barren land his dwellings. He scorneth the multitude of the city, neither regardeth he the crying of the driver. The range of the mountains is his pasture, and he searcheth after every green thing." Nothing can be more descriptive of the wandering, lawless, freebooting life of the Arabs than this.

God himself has sent them out free - he has loosed them from all political restraint. The wilderness is their habitation; and in the parched land, where no other human beings could live, they have their dwellings. They scorn the city, and therefore have no fixed habitations; for their multitude, they are not afraid; for when they make depredations on cities and towns, they retire into the desert with so much precipitancy that all pursuit is eluded. In this respect the crying of the driver is disregarded. They may be said to have no lands, and yet the range of the mountains is their pasture - they pitch their tents and feed their flocks, wherever they please; and they search after every green thing - are continually looking after prey, and seize on every kind of property that comes in their way.

It is farther said, His hand will be against every man, and every man's hand against him - Many potentates among the Abyssinians, Persians, Egyptians, and Turks, have endeavored to subjugate the wandering or wild Arabs; but, though they have had temporary triumphs, they have been ultimately unsuccessful. Sesostris, Cyrus, Pompey, and Trajan, all endeavored to conquer Arabia, but in vain. From the beginning to the present day they have maintained their independence, and God preserves them as a lasting monument of his providential care, and an incontestable argument of the truth of Divine Revelation. Had the Pentateuch no other argument to evince its Divine origin, the account of Ishmael and the prophecy concerning his descendants, collated with their history and manner of life during a period of nearly four thousand years, would be sufficient. Indeed the argument is so absolutely demonstrative, that the man who would attempt its refutation, in the sight of reason and common sense would stand convicted of the most ridiculous presumption and folly.

The country which these free descendants of Ishmael may be properly said to possess, stretches from Aleppo to the Arabian Sea, and from Egypt to the Persian Gulf; a tract of land not less than 1800 miles in length, by 900 in breadth; see Gen 17:20.

And she called the name of the Lord - She invoked (ותקרא vattikra) the name of Jehovah who spake unto her, thus: Thou God seest me! She found that the eye of a merciful God had been upon her in all her wanderings and afflictions; and her words seem to intimate that she had been seeking the Divine help and protection, for she says, Have I also (or have I not also) looked after him that seeth me? This last clause of the verse is very obscure and is rendered differently by all the versions. The general sense taken out of it is this, That Hagar was now convinced that God himself had appeared unto her, and was surprised to find that, notwithstanding this, she was still permitted to live; for it is generally supposed that if God appeared to any, they must be consumed by his glories. This is frequently alluded to in the sacred writings. As the word אחרי acharey, which we render simply after, in other places signifies the last days or after times, (see Exo 33:23), it may probably have a similar meaning here; and indeed this makes a consistent sense: Have I here also seen the Latter Purposes or Designs of him who seeth me? An exclamation which may be referred to that discovery which God made in the preceding verse of the future state of her descendants.

Wherefore the well was called Beer-lahai-roi - It appears, from Gen 16:7, that Hagar had sat down by a fountain or well of water in the wilderness of Shur, at which the Angel of the Lord found her; and, to commemorate the wonderful discovery which God had made of himself, she called the name of the well באר לחי ראי beer-lachai-roi, "A well to the Living One who seeth me." Two things seem implied here:

1. A dedication of the well to Him who had appeared to her; and,

2. Faith in the promise: for he who is the Living One, existing in all generations, must have it ever in his power to accomplish promises which are to be fulfilled through the whole lapse of time.

And Hagar bare Abram a son, etc. - It appears, therefore, that Hagar returned at the command of the angel, believing the promise that God had made to her.

Called his son's name - Ishmael - Finding by the account of Hagar, that God had designed that he should be so called. "Ishmael," says Ainsworth, "is the first man in the world whose name was given him of God before he was born."

In the preceding chapter we have a very detailed account of the covenant which God made with Abram, which stated that his seed would possess Canaan; and this promise, on the Divine authority, he steadfastly believed, and in simplicity of heart waited for its accomplishment. Sarai was not like minded. As she had no child herself, and was now getting old, she thought it necessary to secure the inheritance by such means as were in her power; she therefore, as we have seen, gave her slave to Abram, that she might have children by her. We do not find Abram remonstrating on the subject; and why is he blamed? God had not as yet told him how he was to have an heir; the promise simply stated, He that shall come forth out of thine own bowels shall be thine heir, Gen 15:4. Concubinage, under that dispensation, was perfectly lawful; therefore he could, with equal justice and innocence, when it was lawful in itself, and now urged by the express desire of Sarai, take Hagar to wife. And it is very likely that he might think that his posterity, whether by wife or concubine, as both were lawful, might be that intended by the promise.

It is very difficult to believe that a promise which refers to some natural event can possibly be fulfilled but through some natural means. And yet, what is nature but an instrument in God's hands? What we call natural effects are all performed by supernatural agency; for nature, that is, the whole system of inanimate things, is as inert as any of the particles of matter of the aggregate of which it is composed, and can be a cause to no effect but as it is excited by a sovereign power. This is a doctrine of sound philosophy, and should be carefully considered by all, that men may see that without an overruling and universally energetic providence, no effect whatever can be brought about. But besides these general influences of God in nature, which are all exhibited by what men call general laws, he chooses often to act supernaturally, i.e., independently of or against these general laws, that we may see that there is a God who does not confine himself to one way of working, but with means, without means, and even against natural means, accomplishes the gracious purposes of his mercy in the behalf of man. Where God has promised let him be implicitly credited, because he cannot lie; and let not hasty nature intermeddle with his work.

The omniscience of God is a subject on which we should often reflect, and we can never do it unfruitfully while we connect it, as we ever should, with infinite goodness and mercy. Every thing, person, and circumstance, is under its notice; and doth not the eye of God affect his heart? The poor slave, the stranger, the Egyptian, suffering under the severity of her hasty, unbelieving mistress, is seen by the all-wise and merciful God. He permits her to go to the desert, provides the spring to quench her thirst, and sends the Angel of the covenant to instruct and comfort her. How gracious is God! He permits us to get into distressing circumstances that he may give us effectual relief; and in such a way, too, that the excellence of the power may appear to be of him, and that we may learn to trust in him in all our distresses. God delights to do his creatures good.

In all transactions between God and man, mentioned in the sacred writings, we see one uniform agency; the great Mediator in all, and through all; God ever coming to man by him, and man having access to God through him. This was, is, and ever will be the economy of grace. "The Father hath sent me: - and no man cometh unto the Father but by me." God forbid that he should have cause to complain of us, "Ye will not come unto me, that ye might have life."

We have here the marriage of Abram to Hagar, who was his secondary wife. Herein, though he may be excused, he cannot be justified; for from the beginning it was not so: and when it was so, it seems to have proceeded from an irregular desire to build up their families, for the speedier peopling of the world. But now we must not do so? Christ has reduced this matter to the first institution, and makes the marriage union to be between one man and one woman only.

We have here the ill consequences of Abram's marriage to Hagar: a deal of mischief it made presently. Hagar no sooner perceives herself with child, but she looks scornfully upon her mistress; upbraids her perhaps with her barrenness, and insults over her. Sarai falls upon Abram, and very unjustly charges him with the injury, suspecting that he countenanced Hagar's insolence: and as one not willing to hear what Abram had to say she rashly appeals to God. The Lord judge between me and thee, as if Abram had refused to right her. When passion is upon the throne, reason is out of doors, and is neither heard nor spoken. Those are not always in the right that are most forward in appealing to God. Rash and bold imprecations are commonly evidences of guilt and a bad cause.

Thy maid is in thy hand - Though she was his wife, he would not countenance her in any thing disrespectful to Sarai. Those who would keep up peace and love, must return first answers to hard accusations; husbands and wives particularly should endeavour not to be both angry together. And when Sarai dealt hardly with her - Making her to serve with rigour; she fled from her face - She not only avoided her wrath for the present, but totally deserted her service.

Here is the first mention we have in scripture of an angel's appearance, who arrested her in her flight. It should seem she was making towards her own country, for she was in the way to Shur, which lay towards Egypt. 'Twere well if our afflictions would make us think of our home, the better county. But Hagar was now out of the way of her duty, and going farther astray, when the angel found her. It is a great mercy to be stopt in a sinful way, either by conscience or providence.

And he said, Hagar, Sarai's maid - As a check to her pride. Though she was Abram's wife, yet he calls her Sarai's maid to humble her. As a rebuke to her flight. Sarai's maid ought to be in Sarai's tent, and not wandering in the wilderness. Whence comest thou - Consider that thou art running away both from the duty thou wast bound to, and the privileges thou wast blest with, in Abram's tent. And Whither wilt thou go? - Thou art running thyself into sin in Egypt; if she return to that people, she will return to their gods. And she said, I flee from the face of my mistress - She acknowledges her fault in fleeing from her mistress; and yet, excuses it, that it was from the face, or displeasure, of her mistress.

And the angel said, Return to thy mistress, and submit thyself under her hand - Go home and humble thyself for what thou hast done amiss, and resolve for the future to behave thyself better.

I will multiply thy seed exceedingly - Heb. multiplying I will multiply it, that is, multiply it in every age, so as to perpetuate it. 'Tis supposed that the Turks at this day descended from Ishmael, and they are a great people.

Ishmael, that is, God will hear; and the reason is, because the Lord hath heard: he hath, and therefore he will. The experience we have had of God's seasonable kindness in distress should encourage us to hope for the like help in the like exigencies. Even there, where there is little cry of devotion, the God of pity hears the cry of affliction: tears speak as well as prayers.

He will be a wild man - A wild ass of a man, so the word is: rude, and bold and fearing no man; untamed, untractable, living at large, and impatient of service and restraint. His hand will be against every man - That is his sin, and every man's hand against him - That is his punishment. Note, Those that have turbulent spirits have commonly troublesome lives: they that are provoking, and injurious to others, must expect to be repaid in their own coin. And yet, he shall dwell in the presence of all his brethren - Though threatened and insulted by all his neighbours, yet he shall keep his ground, and, for Abram's sake more than his own, shall be able to make his part good with them. Accordingly we read, Gen 25:18, that he died, as he lived, in the presence of all his brethren.

And she called the name of the Lord that spake unto her - That is, thus she made confession of his name, 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. Thou seest my sorrow and affliction. This Hagar especially refers to: when we have brought ourselves into distress by our own folly, yet God has not forsaken us. Thou seest the sincerity of my repentance. Thou seest me, if in any instance I depart from thee. This thought should always restrain us from sin, and excite us to duty, Thou God seest me. Have I here also looked after him that seeth me? - Probably she knew not who it was that talked with her till he was departing, and then looking after him, with a reflexion like that of the two disciples, Luke 24:31,32. 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?

The well was called Beer - lahai - roi - The well of him that lives and sees me. 'Tis likely Hagar put this name upon it, and it was retained long after. This was the place where the God of glory manifested the special care he took of a poor woman in distress. Those that are graciously admitted into communion with God, and receive seasonable comforts from him, should tell others what he has done for their souls, that they also may be encouraged to seek him and trust in him.

2. And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing, I pray thee go in unto my maid: it may be that I may obtain children by her . and Abram hearkned to the voice of Sarai .

She reckons the children of her bond-woman, (as Hagar was, Gal. 4. 22.) would be accounted her children. See Gen. 30. 3. Exod. 21. 4. 2 Sam. 21. 8. Esth. 2. 7.

Supposing that God would accomplish his promise of a seed to come out of his loyns by this way; and knowing that Sarai was not yet mentioned in the promise, as the person by whom he should have that seed; and not consulting with God, which he should have done.

Marginal references: Heb. be builded by her.

3. And Sarai Abrams wife took Hagar her maid, the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram, to be his wife .

(i. e.) His Concubine, or secundary Wife. Polygamy, though it was forbidden by God's first institution, Gen. 2. 24. compared with Mat. 19. 5. and brought into the World by wicked Lamech, yet it was sometimes practised by the Patriarchs, either by God's permission, who could rightly dispence with his own laws when and where he pleased; or by their mistake about the lawfulness of it. As for the present case, it is most evident this action was not the effect of an inordinate lust, but of an earnest desire of having children, and especially of obtaining the blessed and promised seed.

4. And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes .

For barrenness in it self was a reproach, and especially to Sarai, who seemed to be a person rejected by God, as one whom he would not honour with being the mother of that seed: and Hagar being suddenly made Sarai's partner in the priviledge of Abram's bed, and superior to her in respect of that great blessing of child-bearing, it is no wonder if she grew insolent upon it, especially being advanced so highly from so low a condition.

5. And Sarai said unto Abram, My wrong be upon thee : I have given my maid into thy bosom, and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee .

(i. e.) The injury done to me by Hagar, who thus wickedly requites my kindness to her, be upon thee; i. e. is to be imputed to thee, thou art the cause of it, because thou dost not maintain my reputation, and repress her arrogancy.

(i. e.) give forth a righteous sentence between us, and deal with each of us according to our guilt or innocency in this matter. Compare 1 Sam. 24. 13, 16.

6. But Abram said unto Sarai, Behold, thy maid is in thine hand : do to her as it pleaseth thee . And when Sarai dealt hardly with her i, she fled from her face .

(i. e.) Subject to thy Power and Authority, as the phrase is taken, Gen. 24. 10. and 39. 4, 6. 8. Num. 31. 49. For though she be my Concubine, yet she is thy inferiour, and therefore if she exalt her self above her measure, I give thee power to exercise thy Authority over her. But whether this was not one of Abram's infirmities to give up his second wife into the hands of the first, may well be questioned.

Use whatsoever power God hath given thee over her: for we must not think that Abram gave her power of Life and Death over her, especially now when she was with child. Therefore here, as often elsewhere, the general words must be limited from the nature of the thing, and from other texts of Scripture, which forbid cruelty even to our servants. 2. Either by imposing labours upon her above her strength, or by grievous stripes which she could not bear.

Contrary to God's Command, Eccles. 10. 4. and to the laws of justice, because both her person and the fruit of her body were not her own, but Abram's right and possession.

Marginal references: Heb. that which is good in thine eyes.; Heb. afflicted her.

7. And the Angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur :

The Son of God, who oft appeared in man's shape, before he took man's nature, who is called an Angel or Messenger, because he was the Angel of the Covenant, Mal. 3. 1. and was sent upon divers messages to men in the Old Testament, and at last was to be sent in the flesh as God's great Embassadour, or Messenger of peace and reconciliation.

A place near Egypt, Gen. 25. 18. 1 Sam. 15. 7. being her native Countrey, Exod. 15. 22.

8. And he said, Hagar Sarai's maid , whence camest thou? And whither wilt thou go ? and she said, I flee from the face of my mistress Sarai.

By which Title he admonisheth her, that though she was Abram's wife, yet she was Sarai's maid, to whom she owed subjection and service, from which she could not lawfully withdraw her self.

Consider with thy self what thou art doing, what a sad exchange thou art making. Thou forsakest not only an excellent Master and Husband, but also me and my worship, which thou wilst not find in any other Family, and so castest thy self out of the true Church, and art running headlong into a place of all Idolatry and impiety, to thy utter undoing, and this meerly through pride and impatience.

11. And the Angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael: because the LORD hath heard thy affliction.

Hath heard thy cry in thy affliction.

Marginal references: That is God shall hear.

12. And he will be a wild man : his hand will be against every man, and every man's hand against him : and he shall dwell in the presence of all his brethren .

Heb. A wild ass-man, i. e. a man like a wild ass, fierce and untamed, and unsetled in his habitation, or as that creature is, Iob 39. 5, 8. Ier. 2. 24. Hos. 8. 9. living in desarts and mountains, warlike and violent, exercising himself continually in hunting beasts, and oppressing men. See Gen. 21. 20.

He will provoke and injure all that converse with him, and thereby will multiply his enemies: which is to be understood not only of him, but also of his posterity.

In the borders of the other sons and kindred of Abram and Isaac, who though they shall be vexed and annoyed with his neighbourhood, yet shall not be able to make him quit his habitation. See Gen. 25. 18.

Marginal references: Chap. 25. 18.

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 ?

Thou hast been pleased to take notice and care of me, and graciously to manifest thy self unto me.

(i. e.) After that God whose eye is upon me for good? So she chides her self for her neglect of God, and of his providence, and that not only in her master's house, but even here, in the Wilderness, where her desolate and miserable condition should have made her look after, and call upon God for help. Or rather, these are words of admiration, q. d. Have I also here, i. e. in this desolate wilderness, looked after him that seeth me, i. e. seen the face of my gracious God? That God should appear to me in my masters house, where he used to manifest himself, was not strange, but that I should have such a favour, here, that God should not only look upon me, but admit me to look upon him, and vivisibly appear to me after I had run away from him, and from my godly master, this was more than I could hope or expect. Others thus, Have I here seen after him that sees me, i. e. after the vision of him that hath appeared to me. i. e. Do I yet see and live after I have seen God? She wonders at it, because it was then the common Opinion, that an appearance of God to any person was a fore-runner of Death. See Gen. 32. 30. Exod. 33. 20. Iud. 6. 22. and 13. 22. And seeing is here put for living, one function of life for life it self, as Exod. 24. 11. Eccles. 11. 7, 8. But the word seeing, put by its self, as here it is, is neither in those places, nor elsewhere used for living. And had that been her meaning, she would have expressed it plainly, as they do in the places alleadged, and not have used so dark and dubious a metaphor, nor would have said, after him that sees me, but rather, after I have seen him.

Marginal references: Heb. Elroi, thou art a God that seest me.

14. Wherefore the well was called Beerlahai-roi ; behold it is between Cadesh and Bered.

This name may have respect either 1. To God, The well of him that liveth, (i. e. of the true and living God) and seeth me, i. e. taketh care of me. Or, 2. To Hagar, The well of her that liveth, (i. e.) who though she gave up her self for dead and lost, yet now is likely to live, both in her person, and in her posterity, and seeth, or did see, namely, God present with her.

Marginal references: Chap. 24. 62; That is the well of him that liveth and seeth me.

15. And Hagar bare Abram a Son and Abram called his sons name, which Hagar bare Ishmael.

To wit after her return and submission to her Mistress, which is evident from the following History.

Gen 16:1-6

As the promise of a lineal heir (Gen 15:4) did not seem likely to be fulfilled, even after the covenant had been made, Sarai resolved, ten years after their entrance into Canaan, to give her Egyptian maid Hagar to her husband, that if possible she might “be built up by her,” i.e., obtain children, who might found a house or family (Gen 30:3). The resolution seemed a judicious one, and according to the customs of the East, there would be nothing wrong in carrying it out. Hence Abraham consented without opposition, because, as Malachi (Mal 2:15) says, he sought the seed promised by God. But they were both of them soon to learn, that their thoughts were the thoughts of man and not of God, and that their wishes and actions were not in accordance with the divine promise. Sarai, the originator of the plan, was the first to experience its evil consequences. When the maid was with child by Abram, “her mistress became little in her eyes.” When Sarai complained to Abram of the contempt she received from her maid (saying, “My wrong,” the wrong done to me, “come upon thee,” cf. Jer 51:35; Gen 27:13), and called upon Jehovah to judge between her and her husband,בּיניך, with a point over the second Jod, to show that it is irregular and suspicious; since בּין with the singular suffix is always treated as a singular, and only with a plural suffix as plural.

Abram gave her full power to act as mistress towards her maid, without raising the slave who was made a concubine above her position. But as soon as Sarai made her feel her power, Hagar fled. Thus, instead of securing the fulfilment of their wishes, Sarai and Abram had reaped nothing but grief and vexation, and apparently had lost the maid through their self-concerted scheme. But the faithful covenant God turned the whole into a blessing.

Gen 16:7-12

Hagar no doubt intended to escape to Egypt by a road used from time immemorial, that ran from Hebron past Beersheba, “by the way of Shur.” - Shur, the present Jifar, is the name given to the north-western portion of the desert of Arabia (cf. Exo 15:22). There the angel of the Lord found her by a well, and directed her to return to her mistress, and submit to her; at the same time he promised her the birth of a son, and an innumerable multiplication of her descendants. As the fruit of her womb was the seed of Abram, she was to return to his house and there bear him a son, who, though not the seed promised by God, would be honoured for Abram’s sake with the blessing of an innumerable posterity. For this reason also Jehovah appeared to her in the form of the Angel of Jehovah. הרה is adj. verb. as in Gen 38:24, etc.: “thou art with child and wilt bear;” ילדתּ for ילדת (Gen 17:19) is found again in Jdg 13:5, Jdg 13:7. This son she was to call Ishmael (“God hears”), “for Jehovah hath hearkened to thy distress.” עני afflictionem sine dubio vocat, quam Hagar afflictionem sentiebat esse, nempe conditionem servitem et quod castigata esset a Sara (Luther). It was Jehovah, not Elohim, who had heard, although the latter name was most naturally suggested as the explanation of Ishmael, because the hearing, i.e., the multiplication of Ishmael’s descendants, was the result of the covenant grace of Jehovah. Moreover, in contrast with the oppression which has had endured and still would endure, she received the promise that her son would endure no such oppression. “He will be a wild ass of a man.” The figure of a פּרא, onager, that wild and untameable animal, roaming at its will in the desert, of which so highly poetic a description is given in Job 39:5-8, depicts most aptly “the Bedouin’s boundless love of freedom as he rides about in the desert, spear in hand, upon his camel or his horse, hardy, frugal, revelling in the varied beauty of nature, and despising town life in every form;” and the words, “his hand will be against every man, and every man’s hand against him,” describe most truly the incessant state of feud, in which the Ishmaelites live with one another or with their neighbours. “He will dwell before the face of all his brethren.” פּני על denotes, it is true, to the east of (cf. Gen 25:18), and this meaning is to be retained here; but the geographical notice of the dwelling-place of the Ishmaelites hardly exhausts the force of the expression, which also indicated that Ishmael would maintain an independent standing before (in the presence of) all the descendants of Abraham. History has confirmed this promise. The Ishmaelites have continued to this day in free and undiminished possession of the extensive peninsula between the Euphrates, the Straits of Suez, and the Red Sea, from which they have overspread both Northern Africa and Southern Asia.

Gen 16:13-14

In the angel, Hagar recognised God manifesting Himself to her, the presence of Jehovah, and called Him, “Thou art a God of seeing; for she said, Have I also seen here after seeing?” Believing that a man must die if he saw God (Exo 20:19; Exo 33:20), Hagar was astonished that she had seen God and remained alive, and called Jehovah, who had spoken to her, “God of seeing,” i.e., who allows Himself to be seen, because here, on the spot where this sight was granted her, after seeing she still saw, i.e., remained alive. From this occurrence the well received the name of “well of the seeing alive,” i.e., at which a man saw God and remained alive. Beer-lahai-roi: according to Ewald, ראי חי is to be regarded as a composite noun, and ל as a sign of the genitive; but this explanation, in which ראי is treated as a pausal form of ראי, does not suit the form ראי with the accent upon the last syllable, which points rather to the participle ראה with the first pers. suffix. On this ground Delitzsch and others have decided in favour of the interpretation given in the Chaldee version, “Thou art a God of seeing, i.e., the all-seeing, from whose all-seeing eye the helpless and forsaken is not hidden even in the farthest corner of the desert.” “Have I not even here (in the barren land of solitude) looked after Him, who saw me?” and Beer-lahai-roi, “the well of the Living One who sees me, i.e., of the omnipresent Providence.” But still greater difficulties lie in the way of this view. It not only overthrows the close connection between this and the similar passages Gen 32:31; Exo 33:20; Jdg 13:22, where the sight of God excites a fear of death, but it renders the name, which the well received from this appearance of God, an inexplicable riddle. If Hagar called the God who appeared to her ראי אל because she looked after Him whom she saw, i.e., as we must necessarily understand the word, saw not His face, but only His back; how could it ever occur to her or to any one else, to call the well Beer-lahai-roi, “well of the Living One, who sees me,” instead of Beer-el-roi? Moreover, what completely overthrows this explanation, is the fact that neither in Genesis nor anywhere in the Pentateuch is God called “the Living One;” and throughout the Old Testament it is only in contrast with the dead gods of idols of the heathen, a contrast never thought of here, that the expressions חי אלהים and חי אל occur, whilst החי is never used in the Old Testament as a name of God. For these reasons we must abide by the first explanation, and change the reading ראי into ראי.The objections to this change in the accentuation are entirely counterbalanced by the grammatical difficulty connected with the second explanation. If, for example, ראי is a participle with the 1st pers. suff., it should be written ראני (Isa 29:15) or ראני (Isa 47:10). ראי cannot mean, “who sees me,” but “my seer,” an expression utterly inapplicable to God, which cannot be supported by a reference to Job 7:8, for the accentuation varies there; and the derivation of ראי from ראי “eye of the seeing,” for the eye which looks after me, is apparently fully warranted by the analogous expression לדה אשׁת in Jer 13:21.

With regard to the well, it is still further added that it was between Kadesh (Gen 14:7) and Bered. Though Bered has not been discovered, Rowland believes, with good reason, that he has found the well of Hagar, which is mentioned again in Gen 24:62; Gen 25:11, in the spring Ain Kades, to the south of Beersheba, at the leading place of encampment of the caravans passing from Syria to Sinai, viz., Moyle, or Moilahi, or Muweilih (Robinson, Pal. i. p. 280), which the Arabs call Moilahi Hagar, and in the neighbourhood of which they point out a rock Beit Hagar. Bered must lie to the west of this.

Gen 16:15-16

Having returned to Abram’s house, Hagar bare him a son in his 86th year. He gave it the name Ishmael, and regarded it probably as the promised seed, until, thirteen years afterwards, the counsel of God was more clearly unfolded to him.

Abram, Sarai, and Hagar. (b. c. 1911.)

1 Now Sarai Abram's wife bare him no children: and she had a handmaid, an Egyptian, whose name was Hagar. 2 And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. 3 And Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.

We have here the marriage of Abram to Hagar, who was his secondary wife. Herein, though some excuse may be made for him, he cannot be justified, for from the beginning it was not so; and, when it was so, it seems to have proceeded from an irregular desire to build up families for the speedier peopling of the world and the church. Certainly it must not be so now. Christ has reduced this matter to the first institution, and makes the marriage union to be between one man and one woman only. Now,

I. The maker of this match (would one think it?) was Sarai herself: she said to Abram, I pray thee, go in unto my maid, v. 2. Note, 1. It is the policy of Satan to tempt us by our nearest and dearest relations, or those friends that we have an opinion of and an affection for. The temptation is most dangerous when it is sent by a hand that is least suspected: it is our wisdom therefore to consider, not so much who speaks as what is spoken. 2. God's commands consult our comfort and honour much better than our own contrivances do. It would have been much more for Sarai's interest if Abram had kept to the rule of God's law instead of being guided by her foolish projects; but we often do ill for ourselves.

II. The inducement to it was Sarai's barrenness.

1. Sarai bare Abram no children. She was very fair (ch. xii. 14), was a very agreeable, dutiful wife, and a sharer with him in his large possessions; and yet written childless. Note, (1.) God dispenses his gifts variously, loading us with benefits, but not overloading us: some cross or other is appointed to be an alloy to great enjoyments. (2.) The mercy of children is often given to the poor and denied to the rich, given to the wicked and denied to good people, though the rich have most to leave them and good people would take most care of their education. God does herein as it has pleased him.

2. She owned God's providence in this affliction: The Lord hath restrained me from bearing. Note, (1.) As, where children are, it is God that gives them (ch. xxxiii. 5), so where they are wanted it is he that withholds them, ch. xxx. 2. This evil is of the Lord. (2.) It becomes us to acknowledge this, that we may bear it, and improve it, as an affliction of his ordering for wise and holy ends.

3. She used this as an argument with Abram to marry his maid; and he was prevailed upon by this argument to do it. Note, (1.) When our hearts are too much set upon any creature-comfort, we are easily put upon the use of indirect methods for the obtaining of it. Inordinate desires commonly produce irregular endeavours. If our wishes be not kept in a submission to God's providence, our pursuits will scarcely be kept under the restraints of his precepts. (2.) It is for want of a firm dependence upon God's promise, and a patient waiting for God's time, that we go out of the way of our duty to catch at expected mercy. He that believes does not make haste.

4. Abram's compliance with Sarai's proposal, we have reason to think, was from an earnest desire of the promised seed, on whom the covenant should be entailed. God had told him that his heir should be a son of his body, but had not yet told him that it should be a son by Sarai; therefore he thought, "Why not by Hagar, since Sarai herself proposed it?" Note, (1.) Foul temptations may have very fair pretences, and be coloured with that which is very plausible. (2.) Fleshly wisdom, as it anticipates God's time of mercy, so it puts us out of God's way. (3.) This would be happily prevented if we would ask counsel of God by the word and by prayer, before we attempt that which is important and suspicious. Herein Abram was wanting; he married without God's consent. This persuasion came not of him that called him.

4 And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes. 5 And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the Lord judge between me and thee. 6 But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.

We have here the immediate bad consequences of Abram's unhappy marriage to Hagar. A great deal of mischief it made quickly. When we do not well both sin and trouble lie at the door; and we may thank ourselves for the guilt and grief that follow us when we go out of the way of our duty. See it in this story.

I. Sarai is despised, and thereby provoked and put into a passion, v. 4. Hagar no sooner perceives herself with child by her master than she looks scornfully upon her mistress, upbraids her perhaps with her barrenness, insults over her, to make her to fret (as 1 Sam. i. 6), and boasts of the prospect she had of bringing an heir to Abram, to that good land, and to the promise. Now she thinks herself a better woman than Sarai, more favoured by Heaven, and likely to be better beloved by Abram; and therefore she will not submit as she has done. Note, 1. Mean and servile spirits, when favoured and advanced either by God or man, are apt to grow haughty and insolent, and to forget their place and origin. See Prov. xxix. 21; xxx. 21-23. It is a hard thing to bear honour aright. 2. We justly suffer by those whom we have sinfully indulged, and it is a righteous thing with God to make those instruments of our trouble whom we have made instruments of our sin, and to ensnare us in our own evil counsels: this stone will return upon him that rolleth it.

II. Abram is clamoured upon, and cannot be easy while Sarai is out of humour; she upbraids him vehemently, and very unjustly charges him with the injury (v. 5): My wrong be upon thee, with a most unreasonable jealousy suspecting that he countenanced Hagar's insolence; and, as one not willing to hear what Abram had to say for the rectifying of the mistake and the clearing of himself, she rashly appeals to God in the case: The Lord judge between me and thee; as if Abram had refused to right her. Thus does Sarai, in her passion, speak as one of the foolish women speaketh. Note, 1. It is an absurdity which passionate people are often guilty of to quarrel with others for that of which they themselves must bear the blame. Sarai could not but own that she had given her maid to Abram, and yet she cries out, My wrong be upon thee, when she should have said, What a fool was I to do so! That is never said wisely which pride and anger have the inditing of; when passion is upon the throne, reason is out of doors, and is neither heard nor spoken. 2. Those are not always in the right who are most loud and forward in appealing to God. Rash and bold imprecations are commonly evidences of guilt and a bad cause.

III. Hagar is afflicted, and driven from the house, v. 6. Observe, 1. Abram's meekness resigns the matter of the maid-servant to Sarai, whose proper province it was to rule that part of the family: Thy maid is in thy hand. Though she was his wife, he would not countenance nor protect her in any thing that was disrespectful to Sarai, for whom he still retained the same affection that ever he had. Note, Those who would keep up peace and love must return soft answers to hard accusations. Husbands and wives particularly should agree, and endeavour not to be both angry together. Yielding pacifies great offenses. See Prov. xv. 1. 2. Sarai's passion will be revenged upon Hagar: She dealt hardly with her, not only confining her to her usual place and work as a servant, but probably making her to serve with rigour. Note, God takes notice of, and is displeased with, the hardships which harsh masters unreasonably put upon their servants. They ought to forbear threatening, with Job's thought, Did not he that made me make him? Job xxxi. 15. 3. Hagar's pride cannot bear it, her high spirit having become impatient of rebuke: She fled from her face. She not only avoided her wrath for the present, as David did Saul's, but she totally deserted her service, and ran away from the house, forgetting, (1.) What wrong she hereby did to her mistress, whose servant she was, and to her master, whose wife she was. Note, Pride will hardly be restrained by any bonds of duty, no, not by many. (2.) That she herself had first given the provocation, by despising her mistress. Note, Those that suffer for their faults ought to bear their sufferings patiently, 1 Pet. ii. 20.

7 And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. 8 And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. 9 And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands.

Here is the first mention we have in scripture of an angel's appearance. Hagar was a type of the law, which was given by the disposition of angels; but the world to come is not put in subjection to them, Heb. ii. 5. Observe,

I. How the angel arrested her in her flight, v. 7. It should seem, she was making towards her own country; for she was in the way to Shur, which lay towards Egypt. It were well if our afflictions would make us think of our home, the better country. But Hagar was now out of her place, and out of the way of her duty, and going further astray, when the angel found her. Note, 1. It is a great mercy to be stopped in a sinful way either by conscience or by Providence. 2. God suffers those that are out of the way to wander awhile, that when they see their folly, and what a loss they have brought themselves to, they may be the better disposed to return. Hagar was not stopped till she was in the wilderness, and had set down, weary enough, and glad of clear water to refresh herself with. God brings us into a wilderness, and there meets us, Hos. ii. 14.

II. How he examined her, v. 8. Observe,

1. He called her Hagar, Sarai's maid, (1.) As a check to her pride. Though she was Abram's wife, and, as such, was obliged to return, yet he calls her Sarai's maid, to humble her. Note, Though civility teaches us to call others by their highest titles, yet humility and wisdom teach us to call ourselves by the lowest. (2.) As a rebuke to her flight. Sarai's maid ought to be in Sarai's tent, and not wandering in the wilderness and sauntering by a fountain of water. Note, It is good for us often to call to mind what our place and relation are. See Eccl. x. 4.

2. The questions the angel put to her were proper and very pertinent. (1.) "Whence comest thou? Consider that thou art running away both from the duty thou wast bound to and the privileges thou wast blessed with in Abram's tent." Note, It is a great advantage to live in a religious family, which those ought to consider who have that advantage, yet upon every slight inducement are forward to quit it. (2.) "Whither wilt thou go? Thou art running thyself into sin, in Egypt" (if she return to that people, she will return to their gods), "and into danger, in the wilderness," through which she must travel, Deut. viii. 15. Note, Those who are forsaking God and their duty would do well to remember not only whence they have fallen, but whither they are falling. See Jer. ii. 18, What hast thou to do (with Hagar) in the way of Egypt? John vi. 68.

3. Her answer was honest, and a fair confession: I flee from the face of my mistress. In this, (1.) She acknowledges her fault in fleeing from her mistress, and yet, (2.) Excuses it, that it was from the face, of displeasure, of her mistress. Note, Children and servants must be treated with mildness and gentleness, lest we provoke them to take any irregular courses and so become accessory to their sins, which will condemn us, though it will not justify them.

4. How he sent her back, with suitable and compassionate counsel: "Return to thy mistress, and submit thyself under her hand, v. 9. Go home, and humble thyself for what thou hast done amiss, and beg pardon, and resolve for the future to behave thyself better." He makes no question but she would be welcome, though it does not appear that Abram sent after her. Note, Those that have gone away from their place and duty, when they are convinced of their error, must hasten their return and reformation, how mortifying soever it may be.

The Promise Concerning Ishmael. (b. c. 1911.)

10 And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 11 And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. 12 And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren. 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.

We may suppose that the angel having given Hagar that good counsel (v. 9) to return to her mistress she immediately promised to do so, and was setting her face homeward; and then the angel went on to encourage her with an assurance of the mercy God had in store for her and her seed: for God will meet those with mercy that are returning to their duty. I said, I will confess, and thou forgavest, Ps. xxxii. 5. Here is,

I. A prediction concerning her posterity given her for her comfort in her present distress. Notice is taken of her condition: Behold, thou art with child; and therefore this is not a fit place for thee to be in. Note, It is a great comfort to women with child to think that they are under the particular cognizance and care of the divine Providence. God graciously considers their case and suits supports to it. Now, 1. The angel assures her of a safe delivery, and that of a son, which Abram desired. This fright and ramble of hers might have destroyed her hope of an offspring; but God dealt not with her according to her folly: Thou shalt bear a son. She was saved in child-bearing, not only by providence, but by promise. 2. He names her child, which was an honour both to her and it: Call him Ishmael, God will hear; and the reason is, because the Lord has heard; he has, and therefore he will. Note, The experience we have had of God's seasonable kindness to us in distress would encourage us to hope for similar help in similar exigencies, Ps. x. 17. He has heard thy affliction, v. 11. Note, Even where there is little cry of devotion, the God of pity sometimes graciously hears the cry of affliction. Tears speak as well as prayers. This speaks comfort to the afflicted, that God not only sees what their afflictions are, but hears what they say. Note, further, Seasonable succours, in a day of affliction, ought always to be remembered with thankfulness to God. Such a time, in such a strait, the Lord heard the voice of my affliction, and helped me. See Deut. xxvi. 7; Ps. xxxi. 22. 3. He promises her a numerous offspring, (v. 10): I will multiply thy seed exceedingly, Heb. multiplying, I will multiply it, that is, multiply it in every age, so as to perpetuate it. It is supposed that the Turks at this day descend from Ishmael; and they are a great people. This was in pursuance of the promise made to Abram: I will make thy seed as the dust of the earth, ch. xiii. 16. Note, Many that are children of godly parents have, for their sakes, a very large share of outward common blessings, though, like Ishmael, they are not taken into covenant: many are multiplied that are not sanctified. 4. He gives a character of the child she should bear, which, however it may seem to us, perhaps was not very disagreeable to her (v. 12): He will be a wild man; a wild ass of a man (so the word is), rude, and bold, and fearing no man—untamed, untractable living at large, and impatient of service and restraint. Note, The children of the bondwoman, who are out of covenant with God, are, as they were born, like the wild ass's colt; it is grace that reclaims men, civilizes them, and makes them wise, and good for something. It is foretold, (1.) That he should live in strife, and in a state of war: His hand against every man—this is his sin; and every man's hand against him—this is his punishment. Note, Those that have turbulent spirits have commonly troublesome lives; those that are provoking, vexatious, and injurious to others, must expect to be repaid in their own coin. He that has his hand and tongue against every man shall have every man's hand and tongue against him, and he has no reason to complain of it. And yet, (2.) That he should live in safety, and hold his own against all the world: He shall dwell in the presence of all his brethren; though threatened and insulted by all his neighbours, yet he shall keep his ground, and for Abram's sake, more than his own, shall be able to make his part good with them. Accordingly we read (ch. xxv. 18), that he died, as he lived, in the presence of all his brethren. Note, Many that are much exposed by their own imprudence are yet strangely preserved by the divine Providence, so much better is God to them than they deserve, when they 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 spoke 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, and all-seeing God. God is (as the ancients express it) all eye. (2.) We ought to acknowledge this with application to ourselves. He that sees all sees me, as David (Ps. cxxxix. 1), O Lord, 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;" this 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 towards thee." [4.] "Thou seest me, if in any instance I depart from thee," Ps. xliv. 20, 21. This thought should always restrain us from sin and excite us to duty: Thou God seest me.

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, Exod. xxxiii. 23. She saw not face to face, but as through a glass darkly, 1 Cor. xiii. 12. Probably she knew not who it was that talked with her, till he was departing (as Judg. vi. 21, 22; xiii. 21), and then she looked after him, with a reflection like that of the two disciples, Luke xxiv. 31, 32. Or, Have I here seen him that sees me? Note, (1.) The communion which holy souls have with God consists in their having an eye of faith towards him, as a God that has an eye of favour towards 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, [1.] Considering what we are who are admitted to this favour. "Have I? I that am so mean, I that am so vile?" 2 Sam. vii. 18. [2.] 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 xiv. 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 a careless and unmindful of him as ever I used to be; and yet he has thus visited and regarded me:" for God often anticipates us with his favours, and is found of those that seek him not, Isa. lxv. 1.

III. The name which this gave to the place: Beer-lahai-roi, The well of him that liveth and seeth me, v. 14. It is probable that Hagar put this name upon it; and it was retained long after, in perpetuam rei memoriam—a lasting memorial of this event. This was a place where the God of glory manifested the special cognizance and care he took of a poor woman in distress. Note, 1. He that is all-seeing is ever-living; he lives and sees us. 2. Those that are graciously admitted into communion with God, and receive seasonable comforts from him, should tell others what he has done for their souls, that they also may be encouraged to seek him and trust in him. 3. God's gracious manifestations of himself to us are to be had in everlasting remembrance by us, and should never be forgotten.

The Birth of Ishmael. (b. c. 1911.)

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.

It is here taken for granted, though not expressly recorded, that Hagar did as the angel commanded her, returning to her mistress and submitting 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 bond-woman that was born after the flesh (Gal. iv. 23), representing the unbelieving Jews, v. 25. Note, 1. Many who can call Abraham father are yet born after the flesh, Matt. iii. 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.

CHAP. XVI.

ANd Sarai, Abrams wife; did not bearchildren, unto him: and shee had, an handmayd an Egytian, and her name was Hagar. And Sarai said unto Abram, Behold now, Iehovah hath restrained me from child-bearing; goe in I pray thee, unto my handmayd; it may be I shall be builded, by her: and Abram hearkned, to the voice of Sarai. And Sarai Abrams wife, tooke Hagar the Egyptian, her handmaid: at the end of ten yeeres, of Abrams dwelling in the land of Canaan: and she gave her, to Abram her husband, to bee to him for a wife. And hee went-in unto Hagar, and shee conceived: and she saw, that shee had conceived; and her mistresse was despised, in her eyes. And Sarai said unto Abram, my wrong is upon thee: I have given my handmaid, into thy bosome; and she seeth that she hath conceived; and I am depised in her eyes: Iehovah judge betweene me and thee. And Abram said unto Sarai, Behold thy handmaid, is in thy hand; doe to her, that which is good in thine eyes: And Sarai afflicted her, and she fled from her face. And the Angell of Iehovah found her, by a fountaine of waters, in the wildernesse: by the fountaine, in the way of Shur. And hee said, Hagar Sarais handmaid, from whence commest thou, and whether wilt thou goe? And she said, I am fleeing from the face of my mistresse Sarai. And the Angell of Iehovah said vnto her; Returne to thy mistresse, and humble thy selfe, under her hands. And the Angell of Iehovah, said unto her; multiplying I will multiply, thy seed: and it shall not bee numbred for multitude. And the Angell of Iehovah, said unto her; Behold thou art-withchilde, and shalt beare a sonne, and thou shalt call his name, Ismael; because Iehovah, hath heard thy affliction. And hee will be, a man like a wild asse; his hand willbe against all, and the hand of all, against him: and he shall dwell, before the faces of all his brethren. And she called the name of Iehovah, that spake unto her; Thou the God that seest me: for she said; haue I also here, seene, after him that seeth me? Therefore the well was called, Beer-lachai-roï: behold it is betweene Kadesh, and Bered. And Hagar bare unto Abram, a son: and Abram called, the name of his son, which Hagar bare, Ismael. And Abram, was fourescore yeeres and sixe yeeres old: when Hagar bare Ismael to Abram.

Annotations. H[illegible: 1 span]] or, bond-maid, seruant: opposed to a free woman, Ier. 34. 10, 11. Gal. 4. 22. The Holy Ghost translateth it in Greek, sometime Doulee, a woman seruant, Act. 2. 18. sometime Paidiskee, a bondmaid, Gal. 4. 22. This bond woman was of Egypt (or Mizraim) of the posteritie of Cham, Gen. 10. 6. which Egypt is after called the house of seruants. Exod. 10. 2. for holding Abrams seed in bondage. Hagar] in Greeke Agar: by interpretation a Fugitive, or repulsed stranger; in the Arabian tongue. And the Apostle saith, that this Agar (allegorically) is mount Sinai in Arabia, and is in bondage with her childre, Ga. 4. 24. 25. where he maketh her a figure of the old Testament, or covenant of the Law given on mount Sinai, and of the earthly Ierusalem: as Sarai the freewoman, figured the Ierusalem which is above, and the new Testament or covenant of the Gospell in Christ. Hagars posterity are called Hagarens (or Hagarites) in 1 Chro. 5. 10. where the Greeke translateth them Pariokous, strangers. Vers. 2. restrained] the Greeke interpreteth closed me up, according to that phrase of closing up the wombe, Gen. 20. 18. contrary to which is the opening of the wombe, Gen. 30. 22. God had promised a seed unto Abram, Gen. 15. 4. but not expresly as yet unto Sarai: wherefore doubting whether she should be the mother, she motioneth another course, which was not according to God (for it violated the law of mariage, Gen. 2. 24.) but after the flesh, Gal. 4. 23. goe in] that is, accompany with: see Gen. 6. 4. it may be] or, peraduenture: a speech not of faith, but of uncertaine hope, and likelihood after the flesh, but Sarai her selfe, had afterward a son by promise, Gal. 4. 23. and the word of promise was, In this same time will I come, and Sarah shall have a son, Rom. 9. 9. wherefore shee had a son by Agar, but hee was no heyre, Gen. 21. 10. so the Church hath had children by the Law, but they were not heires of the Kingdome of God: for the Law is not of faith; neither are the heires or inheritance, otherwise then by promise of grace in Christ: Gal. 3. 12, 14, 18, 22, 29. bee builded] that is, shall have a son. So the Greeke explaineth it; and Moses in Deut. 25. 9. And in Hebrew, ben, a sonne, is named of banah, he builded. So Rachel and Leah, are said to build the house of Israel (by bearing children) Ruth 4. 11. and God promised a seed to David, under the similitude of building him an house, 2 Sam. 7. 11, 12, 27. Sarai reckoneth her maids children, as her owne: so by the Law, bond servants children were their masters, Exod. 21. 4. Rachel likewise counted her maids children, as given to her selfe, Gen. 30. 3, 6, 8. And among the heathens, Plutarch sheweth, how Stratonice the wife of King Deiotarus being barren, gave secretly her mayd Electra unto her husband, by whom shee had an heyre to the Crowne. Vers. 3. end of ten yeres] that is, after hee had dwelt there ten yeres. So Abram was now 85. yeres old and Sarai 75. Gen. 12. 4. and 17. 17. In the yeere of the world, 2093. a wife] to weet, a secondary and not a full wife, but a concubine, Gen. 25. 6. So Ketura called a wife, Gen. 25. 1. was but a concubine, 1 Chron. 1. 32. what they differ, is noted on Gen. 22. 23. despised] or, lightly set by: the Greeke saith dishonoured. This pride of Agar, figured the like affection in the heart of those that put confidence in the works of the Law, (as was in the Pharisee Luk. 18. 10. 11.) Rom. 10. 3. And it greatly disquieted Sarai, for it is one of the foure things which the earth cannot beare, that an handmaid should be heire to her mistresse, Prou. 30. 21, 23. Vers. 5. my wrong] or, my injurie, (which I suffer) is upon thee; that is, thou art the cause of it. So the Greeke expounds it, I am injured of thee: and the Chaldee, I have a plea against thee: as if Abraham faulted, in suffring such misdemeanor: Or, my wrong be upon thee, that is, either right thou my wrong, or beare the punishment thereof from God. Thus it accordeth with the words following: and so Thargum Ierusalemy explaineth it: my judgment and my abuse, are delivered into thy hand. judge] or, will judge, if thou looke not to redresse it. But the Greeke translates it prayer-wise, the Lord judge. The speech argueth her great passion, as the like in Exod. 5. 21. Iudg. 11. 27. 1 Sam. 24. 13, 16. Vers. 6. is in] or, be in thy hand, that is, in thy own power to correct her. good] that is, pleasing: as the Greeke translateth, use her as pleaseth thee. So in Gen. 45. 16. and often: on the contrary, evill in thy eyes, is displeasing, Gen. 28. 8. afflicted] to humble her, and abate her pride. This seemeth to be by rough handling, or stripes; for a seruant will not be corrected by words, Prov. 29. 19. shee fled] as impatient of correction, whereby she added sinne unto sinne, for she should not have left her place, Eccles. 10. 4. nor bereaved Abram of his child in her body: therefore the Angell sendeth her home againe; vers. 9. But hereby the difference betweene the two mothers, (the Law and the Gospel) was also figured. Vers. 7. Angel] so named of the Greeke Aggelos: in Hebrew Maleac, by interpretation a Messenger, or Legate, one sent and imployed in any worke, whether of God or men. And those sent of God, were sometimes men, as Haggai is called the Lords Angel (or Messenger) Hag. 1. 13. and Iohn the Baptist, Mal. 3. 1. Mat. 11. 10. and generally the Lords Priests under the law, Mal. 2. 7. and ministers under the gospel, Rev. 1. 20. But in speciall, Angels are those heauenly spirits, and fierie flames, that are wise, 2 Sam. 14. 20. and excell in strength, Psal. 103. 20. which are all ministring spirits, sent forth in ministerie, for them who shall bee heires of saluation Heb. 1. 7. 14. And here this Angel was sent, for the good of Abrams family. The Hebrew Doctors opinion of Angels is, that they are (essentiall) formes created, without any materiall sustance or body. And whereas the Prophets say, they saw an Angel like fire, and with wings, &c. it is all spoken of propheticall vision, and by way of darke-parable. Also, that the Angels are lower and higher one than another: not in highnesse of place, as when one man sits above another, but as we speake of two wise men, which excell one another in wisedome, that that man is higher then this. Likewise that there are tenne names that Angels are called by, and accordingly ten degrees of them: and the tenth called Men, are the Angels which spake with the Prophets, & appeared unto them in propheticall visions, for which cause they are called men, as Maimony sheweth in Misneh, in Iesudei hatorah chap 2. That there are even ten degrees of Angels, the holy Scriptures shew not: but degrees there are, as the Apostle mentioneth Angels, Principalities, Powers, Thrones, Dominions, Rom. 8. 38. Col. 1. 16. Howbeit we are warned, not to intrude into those things which we have not seene, Colos 2. 18. Sometime this name Angel is giuen to Christ himselfe, who is the Angel of the Couenant, Mat. 3. 1. and of Gods face, Esay 63. 1. in whom Gods name is, Exod. 23. 20. And this Angel which here found Hagar, speaketh as God, I will multiply, vers. 10. and shee calleth him Iehovah, verse 13. of Shur,] that is, leading towards Shur, which was a City in the wildernesse betweene Canaan and Egypt, called the desert of Shur, Exod. 15. 22. wherein was scant of waters. So that Agar was fleeing into her native Countrey: and in this wildernesse, her posteritie after dwelt, Gen. 25. 18. Vers. 9. humble] or submit thy selfe. This word is also used for humbling our selves before God, with prayer, fasting, and suffering afflictions, as Hest. 8. 21. Dan. 10. 12. 1 King. 2. 26. Iam. 4. 10. 1 Pet. 5. 6. And as it is the duty of all seruants to bee submisse, Tit. 2. 9. 1 Pet. 2. 18. so the Law (which is Agar mystically) is as a seruant to the Covenant of Grace in Christ; under which all ought to submit themselves to the justice of God, Rom. 10. 3. Gal. 3. 24. Vers. 10. multiplying I will multiply] that is, I will surely much multiply, see this phrase noted on Gen. 2. 17. Here the Angel speaketh in the person of God: and propresieth of the many, that should be Agars seed both in the flesh and in the allegorie, that should seeke for justice by the works of the Law: as did the Israelites, Rom. 9. 31, 32. and 10. 2. 3. 21. Vers. 11. shalt beare,] or, shalt very shortly bring forth. The originall word implyeth both the time present and to come; noting the soone accomplishment. So in Iudg. 13. 7. Ismael,] that is, God hath heard, to weet, thy affliction. This sheweth the effect of the law, which was added because of transgressions, Gal. 3. 19. and giveth knowledge of sinne, Rom. 3. 20. and so causeth wrath, Rom. 4. 15. whereby the conscience being afflicted, calleth upon God for grace, and is heard, Rom. 7. 7. 8-24. 25. Gal. 3. 24. heard:] or hearkened unto, meaning the praiers made in her affliction: as the Chaldee translateth it, hath receiued thy prayer. Vers. 12. a man like a wild asse,] or, as the Chaldee expoundeth it, a wild-asse among men: the Greeke saith onely, a wild man. This was first accomplished in Ismaels person, who dwelt in the wildernesse, as a salvage, and was a warlike man, Gen. 21. 20. and the Ismaelites mentioned in Gen. 37. 25. are there by Thargum Ierusalemy called [Sarkain] Saracens, that is by interpretation Theeves or Robbers. Spiritually this signified the wilde and fierce nature of man, which by the law cannot bee tamed, but is made more rebellious; for when the commandement commeth: sinne reviveth, and worketh death in us, by that which is good, that sinne, by the Commandement, might become exceeding sinfull, Rom. 7. 9. 13. The wild asse, liveth in the wildernesse and mountaines, is a beast of an untamed nature, and unserviceable to man, Iob 39. 8, 9, 10, 11. therefore the Prophet likeneth rebellious Israel, to a wild asse, Ier. 2. 24. and the nature of the wilde asse, is opposed (as signifying our unregenerate estate,) to the nature of a man, in Iob 11. 12. And as here Ismael and his off-spring are called of the Angel, Phere Adam, a Wild-asse Man: so Israel on the contrary are named by the Prophet Tson Adam, Sheep for men; or Men like a Flocke, Ezek 36. 37. 38. to signifie our renewed nature in Christ, whose Sheep weare by faith, and obedient to his voyce, Ioh. 10. 3.—16. Mahomet the false Prophet of the Turkes, and curse of the world, he had his generation from this wild-asse, Ismael, against all] or, against every man: it meaneth, warres and fighting. before] that is, neere unto, and in the sight of his brethren: see Gen. 25. 18. Vers. 13. Iehovah] the Angell is so called, which seemeth to intimate this to bee no creature, but Christ himselfe, who is called an Angel, as is noted on vers. 7. The Chaldee translateth it, she called on the name of the Lord: and Thargum Ierusalemy saith, shee prayed in the name of the word of the Lord, that was revealed to her, and said, Blessed art thou ô God, &c. God that seest me] or, God of sight, (of vision:) which is more generall, as the Chaldee paraphraseth, the God that seest all: Gods seeing is often mentioned in respect of afflictions; as Exod. 3. 7. Psal. 25. 18. and 9. 14. and this Agar seemeth here to intend, from the Angels speech, in vers. 11. here seene] The Greeke translateth, for I have openly seene him that appeared unto me. In this sense she magnifieth Gods mercy, for letting her have so cleare a sight of him, which is more then the hearing of him, Iob 42. 5. and so here, in the desert, is opposed to her master Abrams house, where visions were more usuall. Or by seeing, may be meant the discerning of her evill plight, and her reviving after affliction, as in 1 Sam. 14. 29. so the Chaldee translateth, Loe I doe beginne to see, after that hee appeared unto me. Or, seeing, may meane living, after the sight of God, whereat men were afraid they should die, Iudg. 13. 32. and 6. 22. Gen. 32. 30. So the seeing of the light and Sunne, elsewhere seemeth to signifie living, Eccles. 11. 7. 8. and 7. 13. Psal. 35 10. after him that seeth me] or, after the vision. Vers. 14. was called] Hebr. he called: that is, everie one; not restraining it to any one person. This the Scriptures elsewhere manifest; as, hee called, 2 Sam. 5. 20. is by another Prophet written, they called, 1 Chron. 14. 11. and, they had anointed David, 2 Sam. 15. 17. that is, David was anointed, 1 Chron. 14. 8. they buried him, 2 Chron. 9. 31. that is, he was buried, 1 King. 11. 43. they brought children, Mark 10. 13. that is, children were brought, Mar. 19. 13. and many the like. See Gen. 2. 20. Exod. 15. 23. Beer-lachai roi] that is. The well of him that liveth, that seeth me. The Chaldee expounds it, The well whereat the Angell of life appeared. This name was given it, for a memoriall of Gods mercy, to all posterity with whom is the well of life; and in whose light, we see light, Psal. 36. 10. Kadesh] called also Kadesh-barnea, Numb. 32. 8. and 13. 27. Bered] in Greeke Barad: wee find it not elsewhere. The Chaldee calleth it Chagra. Vers. 15. Abram called] by this it appeareth that Hagar beleeved and obeyed the Angels word, and returned to Abrams house: who (in likelihood) upon her relation gave his sonne the name, appointed by the Angell. So Ismael is the first man in the world, whose name was given him of God before he was borne. Vers. 16. old] Hebr. sonne of 86 yeeres: see Gen. 5. 32. Thus long Abram had lived altogether childlesse: and yet he waited 14 yeeres moe, before the child of promise was borne, Gen. 21. 5. and for the space of thirteene yeeres after this, God keepeth silence, and the Scripture mentioneth no speech at all of God unto Abram; so exercised hee the faith and patience of his servant; and taught him that the fleshly generation commeth in time before the spirituall: for that is first which is naturall, and afterward that which is spirituall, 1 Cor. 15. 46. And this servants sonne was serviceable to Abram and Sarai, till the promised seed was come, and then Ismael was put away with his mother, Gen. 21. 10. 14. even so the service of the Law is needful for the Church, till Christ be come, and formed in us, and we by him, doe bring forth fruit unto God, Rom. 7. 4. Gal. 4. 1.—5. 19. 31.