Genesis 21 commentary

Few under the Old Testament were brought into the world with such expectations as Isaac. He was in this a type of Christ, that Seed which the holy God so long promised, and holy men so long expected. He was born according to the promise, at the set time of which God had spoken. God's promised mercies will certainly come at the time which He sets, and that is the best time. Isaac means “laughter,” and there was good reason for the name, ch. 17:17; 18:13. When the Sun of comfort is risen upon the soul, it is good to remember how welcome the dawning of the day was. When Sarah received the promise, she laughed with distrust and doubt. When God gives us the mercies we began to despair of, we ought to remember with sorrow and shame our sinful distrust of his power and promise, when we were in pursuit of them. This mercy filled Sarah with joy and wonder. God's favours to his covenant people are such as surpass their own and others' thoughts and expectations: who could imagine that he should do so much for those that deserve so little, nay, for those that deserve so ill? Who would have said that God should send his Son to die for us, his Spirit to make us holy, his angels to attend us? Who would have said that such great sins should be pardoned, such mean services accepted, and such worthless worms taken into covenant? A short account of Isaac's infancy is given. God's blessing upon the nursing of children, and the preservation of them through the perils of the infant age, are to be acknowledged as signal instances of the care and tenderness of the Divine providence. See Ps 22:9, 10; Ho 11:1, 2.

Let us not overlook the manner in which this family matter instructs us not to rest in outward privileges, or in our own doings. And let us seek the blessings of the new covenant by faith in its Divine Surety. Ishmael's conduct was persecution, being done in profane contempt of the covenant and promise, and with malice against Isaac. God takes notice of what children say and do in their play; and will reckon with them, if they say or do amiss, though their parents do not. Mocking is a great sin, and very provoking to God. And the children of promise must expect to be mocked. Abraham was grieved that Ishmael should misbehave, and Sarah demand so severe a punishment. But God showed him that Isaac must be the father of the promised Seed; therefore, send Ishmael away, lest he corrupt the manners, or try to take the rights of Isaac. The covenant seed of Abraham must be a people by themselves, not mingled with those who were out of covenant: Sarah little thought of this; but God turned aright what she said.

If Hagar and Ishmael had behaved well in Abraham's family, they might have continued there; but they were justly punished. By abusing privileges, we forfeit them. Those who know not when they are well off, will be made to know the worth of mercies by the want of them. They were brought to distress in the wilderness. It is not said that the provisions were spent, or that Abraham sent them away without money. But the water was spent; and having lost their way, in that hot climate Ishmael was soon overcome with fatigue and thirst. God's readiness to help us when we are in trouble, must not slacken, but quicken our endeavours to help ourselves. The promise concerning her son is repeated, as a reason why Hagar should bestir herself to help him. It should engage our care and pains about children and young people, to consider that we know not what great use God has designed them for, and may make of them. The angel directs her to a present supply. Many who have reason to be comforted, go mourning from day to day, because they do not see the reason they have for comfort. There is a well of water near them in the covenant of grace, but they are not aware of it, till the same God that opened their eyes to see their wound, opens them to see their remedy. Paran was a wild place, fit for a wild man; such as Ishmael. Those who are born after the flesh, take up with the wilderness of this world, while the children of the promise aim at the heavenly Canaan, and cannot be at rest till they are there. Yet God was with the lad; his outward welfare was owing to this.

Abimelech felt sure that the promises of God would be fulfilled to Abraham. It is wise to connect ourselves with those who are blessed of God; and we ought to requite kindness to those who have been kind to us. Wells of water are scarce and valuable in eastern countries. Abraham took care to have his title to the well allowed, to prevent disputes in future. No more can be expected from an honest man than that he be ready to do right, as soon as he knows he has done wrong. Abraham, being now in a good neighbourhood, stayed a great while there. There he made, not only a constant practice, but an open profession of his religion. There he called on the name of the Lord, as the everlasting God; probably in the grove he planted, which was his place of prayer. Abraham kept up public worship, in which his neighbours might join. Good men should do all they can to make others so. Wherever we sojourn, we must neither neglect nor be ashamed of the worship of Jehovah.

1. And the Lord visited Sarah . In this chapters not only is the nativity of Isaac related, but because, in his very birth, God has set before us a lively picture of his Church, Moses also gives a particular account of this matter. And first, he says that God visited Sarah, as he had promised. Because all offspring, flows from the kindness of God, as it is in the psalm,

‘The fruit of the womb is the gift of God;’ (Psalm 127:3;)

therefore the Lord is said, not without reason, to visit those, to whom he gives children. For although the foetus seems to be produced naturally, each from its own kind; there is yet no fecundity in animals, except so far as the Lord puts forth his own power, to fulfill what he has said, Increase and multiply. But in the propagation of the human race, his special benediction is conspicuous; and, therefore, the birth of every child is rightly deemed the effect of divine visitation. But Moses, in this place, looks higher, forasmuch as Isaac was born out of the accustomed course of nature. Calvin here adds, “Nam communis gignendi ratio, et vis illa quam Dominus hominibus indidit, in Abraham et ejus uxore cessaverat.” Therefore Moses here commends that secret and unwonted power of God, which is superior to the law of nature; and not improperly, since it is of great consequence for us to know that the gratuitous kindness of God reigned, as well in the origin, as in the progress of the Church; and that the sons of God were not otherwise born, than from his mere mercy. And this is the reason why he did not make Abraham a father, till his body was nearly withered. It is also to be noticed, that Moses declares the visitation which he mentions, to be founded upon promise; ‘Jehovah visited Sarah, as he had promised.’ In these words he annexes the effect to its cause, in order that the special grace of God, of which an example is given in the birth of Isaac, might be the more perceptible. If he had barely said, that the Lord had respect unto Sarah, when she brought forth a son; some other cause might have been sought for. None, however, can doubt, that the promise, by which Isaac had been granted to his father Abraham, was gratuitous; since the child was the fruit of that adoption, which can be ascribed to nothing but the mere grace of God. Therefore, whoever wishes rightly and prudently to reflect upon the work of God, in the birth of Isaac, must necessarily begin with the promise. There is also great emphasis in the repetition, “The Lord did unto Sarah as he had spoken.” For he thus retains his readers, as by laying his hand upon them, that they may pause in the consideration of so great a miracle. Meanwhile, Moses commends the faithfulness of God; as if he had said he never feeds men with empty promises, nor is he less true in granting what he has promised, than he is liberal, and willing, in making the promise.

2. She bare Abraham a son . This is said according to the accustomed manner of speaking; because the woman is neither the head of a family, nor brings forth properly for herself, but for her husband. What follows, however, is more worthy of notice, In his old age, at the set time, which God had predicted: for the old age of Abraham does, not a little, illustrate the glory of the miracle. And now Moses, for the third time, recalls us to the word of God, that the constancy of his truth may always be present to our minds. And though the time had been predicted, alike to Abraham and to his wife, yet this honor is expressly attributed to the holy man; because the promise had been especially given on his account. Both, however, are distinctly mentioned in the context.

3. And Abraham called the name . Moses does not mean that Abraham was the inventor of the name; but that he adhered to the name which before had been given by the angel. This act of obedience, however, was worthy of commendation, since he not only ratified the word of God, but also executed his office as God’s minister. For, as a herald, he proclaimed to all, that which the angel had committed to his trust.

4. And Abraham circumcised his son . Abraham pursued his uniform tenor of obedience, in not sparing his own son. For, although it would be painful for him to wound the tender body of the infant; yet, setting aside all human affection, he obeys the word of God. And Moses records that he did as the Lord had commanded him; because there is nothing of greater importance, than to take the pure word of God for our rule, and not to be wise above what is lawful. This submissive spirit is especially required, in reference to sacraments; lest men should either invent any thing for themselves, or should transfer those things which are commanded by the Lord, to any use they please. We see, indeed, how inordinately the humours of men here prevail; inasmuch as they have dared to devise innumerable sacraments. And to go no further for an example, whereas God has delivered only two sacraments to the Christian Church, the Papists boast that they have seven. As if truly it were in their power to forge promises of salvation, which they might sanction with signs imagined by themselves. But it were superfluous to relate with how many figments the sacraments have been polluted by them. This certainly is manifest, that there is nothing about which they are less careful, than to observe what the Lord has commanded.

5. And Abraham was an hundred years old . Moses again records the age of Abraham the better to excite the minds of his readers to a consideration of the miracle. And although mention is made only of Abraham, let us yet remember that he is, in this place, set before us, not as a man of lust, but as the husband of Sarah, who has obtained, through her, a lawful seed, in extreme old age, when the strength of both had failed. For the power of God was chiefly conspicuous in this, that when their marriage had been fruitless more than sixty years, suddenly they obtain offspring “Quod quum ultra sexaginta annos sterile illis fuisset conjugium, effoetis jam et semimortuis, subito nata est prolis.” . Sarah, truly, in order to make amends for the doubt to which she had given way, now exultingly proclaims the kindness of God, with becoming praises. And first, she says, that God had given her occasion of joy; not of common joy, but of such as should cause all men to congratulate her. Secondly, for the purpose of amplification, she assumes the character of an astonished inquirer, ‘Who would have told this to Abraham?’ Some explain the clause in question, ‘will laugh at me,’ as if Sarah had said, with shame, that she should be a proverb to the common people. But the former sense is more suitable; namely, ‘Whosoever shall hear it, will laugh with me;’ that is, for the sake of congratulating me.

7. Who would have said unto Abraham, that Sarah should have given children suck ? I understand the future tense to be here put for the subjunctive mood. And the meaning is, that such a thing would never have entered into the mind of any one. Whence she concludes, that God alone was the Author of it; and she now condemns herself for ingratitude because she had been so slow in giving credit to the angel who had told her of it. Now, since she speaks of children in the plural number, the Jews, according to their custom, invent the fable, that whereas a rumor was spread, that the child was supposititious, a great number of infants were brought by the neighbors, in order that Sarah, by suckling them, might prove herself a mother. As if, truly, this might not easily be known, when they saw Isaac hanging on her breast, It is here added, “Ac non clarior, et in promptu fuerit demonstratio, si lac digitis expressum ante oculos fluxisset.” and as if this was not a more clear and distinct proof, that the milk, pressed out by the fingers, flowed before their eyes. But the Jews are doubly foolish and infatuated, as not perceiving, that this form of expression is of exactly the same import, as if Sarah had called herself a nurse. Meanwhile, it is to be observed, that Sarah joins the office of nurse with that of mother; for the Lord does not in vain prepare nutriment for children in their mothers’ bosoms, before they are born. But those on whom he confers the honor of mothers, he, in this way, constitutes nurses; and they who deem it a hardship to nourish their own offspring, break, as far as they are able, the sacred bond of nature. If disease, or anything of that kind, is the hindrance, they have a just excuse; but for mothers voluntarily, and for their own pleasure, to avoid the trouble of nursing, and thus to make themselves only half-mothers, is a shameful corruption.

8. And the child grew, and was weaned . Moses now begins to relate the manner in which Ishmael was rejected from the family of Abraham, in order that Isaac alone might hold the place of the lawful son and heir. It seems, indeed, at first sight, something frivolous, that Sarah, being angry about a mere nothing, should have stirred up strife in the family. But Paul teaches, that a sublime mystery is here proposed to us, concerning the perpetual state of the Church. (Galatians 4:21.) And, truly, if we attentively consider the persons mentioned, we shall regard it as no trivial affair, that the father of all the faithful is divinely commanded to eject his firstborn son; that Ishmael, although a partaker of the same circumcision, becomes so transformed into a strange nations as to be no more reckoned among the blessed seed; that, in appearance, the body of the Church is so rent asunder, that only one-half of it remains; that Sarah, in expelling the son of her handmaid from the house, claims the entire inheritance for Isaac alone. Wherefore, if due attention be applied in the reading of this history, the very mystery of which Paul treats, spontaneously presents itself.

And Abraham made a great feast . It is asked, why he did not rather make it on the day of Isaac’s birth, or circumcision? The subtile reasoning of Augustine, that the day of Isaac’s weaning was celebrated, in order that we may learn, from his example, no more to be children in understandings is too constrained. What others say, has no greater consistency; namely, that Abraham took a day which was not then in common use, in order that he might not imitate the manners of the Gentiles. Indeed, it is very possible, that he may also have celebrated the birthday of his son, with honor and joy. But special mention is made of this feast, for another reason; namely, that then, the mocking of Ishmael was discovered. For I do not assent to the conjecture of those who think that a new history is here begun; and that Sarah daily contended with this annoyance, until, at length, she purged the house by the ejection of the impious mocker. It is indeed probable, that, on other days also, Ishmael had been elated by similar petulance; yet I do not doubt but Moses expressly declares that his contempt was manifested towards Sarah, at that solemn assembly, and that from that time, it was publicly proclaimed. Now Moses does not speak disparagingly of the pleasures of that feast, but rather takes their lawfulness for granted. For it is not his design to prohibit holy men from inviting their friends, to a common participation of enjoyment, so that they, jointly giving thanks to God, may feast with greater hilarity than usual. Temperance and sobriety are indeed always to be observed; and care must be taken, both that the provision itself be frugal, and the guests moderate. I would only say, that God does not deal so austerely with us, as not to allow us, sometimes, to entertain our friends liberally; as when nuptials are to be celebrated, or when children are born to us. Abraham, therefore, made a great feast, that is, an extraordinary one; because he was not accustomed thus sumptuously to furnish his table every day; yet this was an abundance which by no means degenerated into luxury. Besides, while he was thus liberal in entertaining his friends according to his power, he also had sufficient for unknown guests, as we have seen before.

9. And Sarah saw the son of Hagar . As the verb to laugh has a twofold signification among the Latins, so also the Hebrews use, both in a good and evil sense, the verb from which the participle מצחק ( metsachaik ) is derived. That it was not a childish and innoxious laughter, appears from the indignation of Sarah. It was, therefore a malignant expression of scorn, by which the forward youth manifested his contempt for his infant brother. And it is to be observed, that the epithet which is here applied to Ishmael, and the name Isaac , are both derived from the same root. Isaac was, to his father and others, the occasion of holy and lawful laughter; whence also, the name was divinely imposed upon him. Ishmael turns the blessing of God, from which such joy flowed, into ridicule. Therefore, as an impious mocker, he stands opposed to his brother Isaac. Both (so to speak) are the sons of laughter: but in a very different sense. Isaac brought laughter with him from his mother’s womb, since he bore, — engraven upon him, — the certain token of God’s grace. He therefore so exhilarates his father’s house, that joy breaks forth in thanksgiving; but Ishmael, with canine and profane laughter, attempts to destroy that holy joy of faith. And there is no doubt that his manifest impiety against God, betrayed itself under this ridicule. He had reached an age at which he could not, by any means be ignorant of the promised favor, on account of which his father Abraham was transported with so great joy: and yet — proudly confident in himself — he insults, in the person of his brother, both God and his word, as well as the faith of Abraham. Wherefore it was not without cause that Sarah was so vehemently angry with him, that she commanded him to be driven into exile. For nothing is more grievous to a holy mind, than to see the grace of God exposed to ridicule. And this is the reason why Paul calls his laughter persecution; saying,

‘He who was after the flesh persecuted the spiritual seed.’ (Galatians 4:29.)

Was it with sword or violence? Nay, but with the scorn of the virulent tongue, which does not injure the body, but pierces into the very soul. Moses might indeed have aggravated his crime by a multiplicity of words; but I think that he designedly spoke thus concisely, in order to render the petulance with which Ishmael ridicules the word of God the more detestable.

10. Cast out this bondwoman . Not only is Sarah exasperated against the transgressor, but she seems to act more imperiously towards her husband than was becoming in a modest wife. Peter shows, that when, on a previous occasion, she called Abraham lord, she did not do so feignedly; since he proposes her, as an example of voluntary subjection, to pious and chaste matrons. (1 Peter 3:6.) But now, she not only usurps the government of the house, by calling her husband to order, but commands him whom she ought to reverence, to be obedient to her will. Here, although I do not deny that Sarah, being moved by womanly feelings, exceeded the bounds of moderation, I yet do not doubt, both that her tongue and mind were governed by a secret impulse of the Spirit, and that this whole affair was directed by the providence of God. Without controversy, she was the minister of great and tremendous judgment. And Paul adduces this expression, not as a futile reproach, which an enraged woman had poured forth, but as a celestial oracle. But although she sustains a higher character than that of a private woman, yet she does not take from her husband his power; but makes him the lawful director of the ejection.

11. And the thing was very grievous in Abraham’s sight . Although Abraham had been already assured, by many oracles, that the blessed seed should proceed from Isaac only; yet, under the influence of paternal affection, he could not bear that Ishmael should be cut off, for the purpose of causing the inheritance to remain entire to him, to whom it had been divinely granted; and thus, by mingling two races, he endeavored, as far as he was able, to confound the distinction which God had made. It may truly seem absurd, that the servant of God should thus be carried away by a blind impulse: but God thus deprives him of judgment, not only to humble him, but also to testify to all ages, that the dispensing of his grace depends upon his own will alone. Moreover, in order that the holy man may bear, with greater equanimity, the departure of his son, a double consolation is promised him. For, first, God recalls to his memory the promise made concerning Isaac; as if he would say, it is enough and more than enough, that Isaac, in whom the spiritual benediction remains entire, is left. He then promises that he will take care of Ishmael, though exiled from his paternal home; and that a posterity shall arise from him which shall constitute a whole nation. But I have explained above, on the seventeenth chapter (Genesis 17:1,) what is the meaning of the expression, ‘The seed shall be called in Isaac.’ And Paul, (Romans 9:8,) by way of interpretation, uses the word reckoned, or imputed. “Ponit verbum λογίζεσθαι, hoc est, censeri vel reputari.” And it is certain that, by this method, the other son was cut off from the family of Abraham; so that he should no more have a name among his posterity. For God, having severed Ishmael, shows that the whole progeny of Abraham should flow from one head. He promises also to Ishmael, that he shall be a nations but estranged from the Church; so that the condition of the brothers shall, in this respect, be different; that one is constituted the father of a spiritual people, to the other is given a carnal seed. Whence Paul justly infers, that not all who are the seed of Abraham are true and genuine sons; but they only who are born of the Spirit. For as Isaac himself became the legitimate son by a gratuitous promise, so the same grace of God makes a difference among his descendants. But because we have sufficiently treated of the various sons of Abraham on the seventeenth chapter, the subject is now more sparingly alluded to.

12. In all that Sarah hath said unto thee . I have just said that although God used the ministry of Sarah in so great a matter, it was yet possible that she might fail in her method of acting. He now commands Abraham to hearken unto his wife, not because he approves her disposition, but because he will have the work, of which he is Himself the Author, accomplished. And he thus shows that his designs are not to be subjected to any common rule, especially when the salvation of the Church is concerned. For he purposely inverts the accustomed order of nature, in order that he may prove himself to be the Author and the Perfecter of Isaac’s vocation. But because I have before declared, that this history is more profoundly considered by Paul, the sum of it is here briefly to be collected. In the first place, he says, that what is here read, was written allegorically: not that he wishes all histories, indiscriminately to be tortured to an allegorical sense, as Origin does; who by hunting everywhere for allegories, corrupts the whole Scripture; and others, too eagerly emulating his example, have extracted smoke out of light. And not only has the simplicity of Scripture been vitiated, but the faith has been almost subverted, and the door opened to many foolish dotings. The design of Paul was, to raise the minds of the pious to consider the secret work of God, in this history; as if he had said, What Moses relates concerning the house of Abraham, belongs to the spiritual kingdom of Christ; since, certainly, that house was a lively image of the Church. This, however, is the allegorical similitude which Paul commends. Whereas two sons were born to Abraham, the one by a handmaid, the other by a free woman; he infers, that there are two kinds of persons born in the Church; the faithful, whom God endues with the Spirit of adoption, that they may enjoy the inheritance; and hypocritical disciples, who feign themselves to be what they are not, and usurp, for a time, a name and place among the sons of God. He therefore teaches, that there are certain who are conceived and born in a servile manner; but others, as from a freeborn mother. He then proceeds to say, that the sons of Hagar are they who are generated by the servile doctrine of the Law; but that they who, having embraced, by faith, gratuitous adoption, are born through the doctrine of the Gospel, are the sons of the free woman. At length he descends to another similitudes in which he compares Hagar with mount Sinai, but Sarah with the heavenly Jerusalem. And although I here allude in few words to those things which my readers will find copiously expounded by me, in the fourth chapter to the Galatians Galatians 4:1; yet, in this short explanation, it is made perfectly clear what Paul designs to teach. We know that the true sons of God are born of the incorruptible seed of the word: but when the Spirit, which gives life to the doctrine of the Law and the Prophets, is taken away, and the dead letter alone remains, then that seed is so corrupted, that only adulterous sons are born in a state of slavery; yet because they are apparently born of the word of God, though corrupted, they are, in a sense, the sons of God. Meanwhile, none are lawful heirs, except those whom the Church brings forth into liberty, being conceived by the incorruptible seed of the gospel. I have said, however, that in these two persons is represented the perpetual condition of the Church. For hypocrites not only mingle with the sons of God in the Church, but despise them, and proudly appropriate to themselves all the rights and honors of the Church. And as Ishmael, inflated with the vain title of primogeniture, harassed his brother Isaac with his taunts; so these men, relying on their own splendor, reproachfully assail and ridicule the true faith of the simple: because, by arrogating all things to themselves, they leave nothing to the grace of God. Hence we are admonished, that none have a well-grounded confidence of salvation, but they who, being called freely, regard the mercy of God as their whole dignity. Again, the Spirit furnishes the consciences of the pious with strong and effective weapons against the ferociousness of those who, under a false pretext, boast that they are the Church. We see that it is no new thing, for persons who are nothing but hypocrites to occupy the chief place in the Church at God. Wherefore, while at this day, the Papists proudly exult, there is no reason why we should be disturbed by their empty and inflated boasts. As to their glorying in their long succession, it just means as much as if Ishmael were proclaiming himself the firstborn. It is, therefore necessary to discriminate between the true and the hypocritical Church. Paul describes a mark, which they are never able, with their cavils, to obliterate. For as large bottles are broken with a slight blast; so by this single word, all their glory is extinguished, ‘the sons of the handmaid shall not be eternal inheritors.’ In the meantime their insolence is to be patiently borne, so long as God shall loosen the rein to their tyranny. For the Apostles, formerly, were oppressed by the Jewish hypocrites of their age, with the same reproaches which these men now cast upon us. In the same way, Ishmael triumphed over Isaac, as if he had obtained the victory. Wherefore, we must not wonder, if our own age also has its Ishmaelites. But lest such indignity should break our spirits, let this consolation perpetually occur to us, that they who hold the preeminence in the Church, will not always remain within it.

14. And Abraham rose up early . How painful was the wound, which the ejection of his firstborn son inflicted upon the mind of the holy man, we may gather from the double consolation with which God mitigated his grief: He sends his son into banishments just as if he were tearing out his own bowels. But being accustomed to obey God, he brings into subjection the paternal love, which he is not able wholly to cast aside. This is the true test of faith and piety, when the faithful are so far compelled to deny themselves, that they even resign the very affections of their original nature, which are neither evil nor vicious in themselves, to the will of God. There is no doubt that, during the whole night, he had been tossed with various cares; that he had a variety of internal conflicts, and endured severe torments; yet he arose early in the morning, to hasten his separation from his child; since he knew that it was the will of God.

And took bread, and a bottle of water . Moses intimates not only that Abraham committed his son to the care of his mother, but that he relinquished his own paternal right over him; for it was necessary for this son to be alienated, that he might not afterwards be accounted the seed of Abraham. But with what a slender provision does he endow his wife and her son? He places a flagon of water and bread upon her shoulder. Why does he not, at least, load an ass with a moderate supply of food? Why does he not add one of his servants, of which his house contained plenty, as a companion? Truly either God shut his eyes, that, what he would gladly have done, might not come into his mind; or Abraham limited her provision, in order that she might not go far from his house. For doubtless he would prefer to have them near himself, for the purpose of rendering them such assistance as they would need. Meanwhile, God designed that the banishment of Ishmael should be thus severe and sorrowful; in order that, by his example, he might strike terror into the proud, who, being intoxicated with present gifts, trample under foot, in their haughtiness, the very grace to which they are indebted for all things. Therefore he brought the mother and child to a distressing issue. For after they have wandered into the desert, the water fails; and the mother departs from her son; which was a token of despair. Such was the reward of the pride, by which they had been vainly inflated. It had been their duty humbly to embrace the grace of God offered to all people, in the person of Isaac: but they impiously spurned him whom God had exalted to the highest honor. The knowledge of God’s gifts ought to have formed their minds to modesty. And because nothing was more desirable for them, than to retain some corner in Abraham’s house, they ought not to have shrunk from any kind of subjection, for the sake of so great a benefit: God now exacts from them the punishment, which they had deserved, by their ingratitude.

17. God heard the voice of the lad . Moses had said before that Hagar wept: how is it then, that, disregarding her tears, God only hears the voice of the lad ? If we should say, that the mother did not deserve to receive a favorable answer to her prayers; her son, certainly, was in no degree more worthy. For, as to the supposition of some, that they both were brought to repentance by this chastisement, it is but an uncertain conjecture. I leave their repentance, of which I can see no sign, to the judgment of God. The cry of the boy was heard, as I understand it, not because he had prayed in faith; but because God, mindful of his own promise, was inclined to have compassion upon them. For Moses does not say, that their vows and sighs were directed towards heaven; it is rather to be believed, that, in bewailing their miseries, they did not resort to divine help. But God, in assisting them, had respect, not to what they desired of him, but to what he had promised to Abraham concerning Ishmael. In this sense Moses seems to say that the voice of the boy was heard; namely, because he was the son of Abraham.

What aileth thee, Hagar? “Quid tibi est Agar?” The angel reproves the ingratitude of Hagar; because, when reduced to the greatest straits, she does not reflect on God’s former kindness towards her, in similar danger; so that, as one who has found him to be a deliverer, she might again cast herself upon his faithfulness. Nevertheless, the angel assures her that a remedy is prepared for her sorrows if only she will seek it. Therefore in the clause, What aileth thee? “Ergo in particula, ‘Quid agis?’ objurgatio est.” The expression, “Quid agis,” does not occur in the text, but is only another form in which Calvin puts “Quid tibi est?” — Ed is a reproof for having tormented herself in vain, by confused lamentation. When he afterwards says, Fear not, he invites and exhorts her to hope for mercy. But what, we may ask, is the meaning of the expression, which he adds, where he is? “ God hath heard the voice of the lad where he is.” English version. Calvin has it, “ex loco ubi est.” It may seem that there is a suppressed antithesis between the place where he now was, and the house of Abraham; so that Hagar might conclude, that although she was wandering in the desert as an exile from the sanctuary of God, yet she was not entirely forsaken by God; since she had him for a Leader in her exile. Or else, the phrase is emphatical; implying, that, though the boy is cast into solitude, and counted as one forsaken, he nevertheless has God nigh unto him. And thus the angel, to relieve the despair of the anxious mother, commands her to return to the place where she had laid down her son. For (as is usual in desperate circumstances) she had become stupefied through grief; and would have lain as one lifeless, unless she had been roused by the voice of the angel. We perceive, moreover, in this example, how truly it is said, that when father and mother forsake us, the Lord will take us up.

18. Arise lift up the lad . In order that she might have more courage to bring up her son, God confirms to her what he had before often promised to Abraham. Indeed, nature itself prescribes to mothers what they owe to their children; but, as I have lately hinted, all the natural feelings of Hagar would have been destroyed, unless God had revived her, by inspiring new confidence, to address herself with fresh vigor to the fulfillment of her maternal office. With respect to the fountain or “well,” Ver. 19. “God opened her eyes, and she saw a well of water.” “Quod ad fontem pertinet,” are Calvin’s words; but in his version it stands, “puteum aquae,” a well of water. — Ed some think it suddenly sprung up. But since Moses says, that the eyes of Hagar were opened, and not that the earth was opened or dug up; I rather incline to the opinion, that, having been previously astonished with grief, she did not discern what was plainly before her eyes; but now, at length, after God has restored her vision, she begins to see it. And it is worthy of especial notice, that when God leaves us destitute of his superintendence, and takes away his grace from us, we are as much deprived of all the aids which are close at hand, as if they were removed to the greatest distance. Therefore we must ask, not only that he would bestow upon us such things as will be useful to us, but that he will also impart prudence to enable us to use them; otherwise, it will be our lot to faint, with closed eyes, in the midst of fountains.

20. And God was with the lad . There are many ways in which God is said to be present with men. He is present with his elect, whom he governs by the special grace of his Spirit; he is present also, sometimes, as it respects external life, not only with his elect, but also with strangers, in granting them some signal benediction: as Moses, in this place, commends the extraordinary grace by which the Lord declares that his promise is not void, since he pursues Ishmael with favor, because he was the son of Abraham. Hence, however, this general doctrine is inferred; that it is to be entirely ascribed to God that men grow up, that they enjoy the light and common breath of heaven, and that the earth supplies them with food. Only it must be remembered, the prosperity of Ishmael flowed from this cause, that an earthly blessing was promised him for the sake of his father Abraham. In saying, that Hagar took a wife for Ishmael, Moses has respect to civil order; for since marriage forms a principal part of human life, it is right that, in contracting it, children should be subject to their parents, and should obey their counsel. This order, which nature prescribes and dictates, was, as we see, observed by Ishmael, a wild man in the barbarism of the desert; for he was subject to his mother in marrying a wife. Whence we perceive, what a prodigious monster was the Pope, when he dared to overthrow this sacred right of nature. To this is also added the impudent boast of authorizing a wicked contempt of parents, in honor of holy wedlock. Moreover the Egyptian wife was a kind of prelude to the future dissension between the Israelites and the Ishmaelites.

22. And it came to pass at that time . Moses relates, that this covenant was entered into between Abraham and Abimelech, for the purpose of showing, that after various agitations, some repose was, at length, granted to the holy man. He had been constrained, as a wanderer, and without a fixed abode, to move his tent from place to place, during sixty years. But although God would have him to be a sojourner even unto death, yet, under king Abimelech, he granted him a quiet habitation. And it is the design of Moses to show, how it happened, that he occupied one place longer than he was wont. The circumstance of time is to be noted; namely, soon after he had dismissed his son. For it seems that his great trouble was immediately followed by this consolation, not only that he might have some relaxation from continued inconveniences, but that he might be the more cheerful, and might the more quietly occupy himself in the education of his little son Isaac. It is however certain, that the covenant was not, in every respect, an occasion of joy to him; for he perceived that he was tried by indirect methods, and that there were many persons in that region, to whom he was disagreeable and hateful. The king, indeed openly avowed his own suspicions of him: it was, however, the highest honor, that the king of the place should go, of his own accord, to a stranger, to enter into a covenant with him. Yet it may be asked, whether this covenant was made on just and equal conditions, as is the custom among allies? I certainly do not doubt, that Abraham freely paid due honor to the king; nor is it probable that the king intended to detract anything from his own dignity, in order to confer it upon Abraham. What, then, did he do? Truly, while he allowed Abraham a free dwelling-place, he would yet hold him bound to himself by an oath.

God is with thee in all that thou doest . He commences in friendly and bland terms; he does not accuse Abraham nor complain that he had neglected any duty towards himself, but declares that he earnestly desires his friendship; still the conclusion is, that he wishes to be on his guard against him. It may then be asked, Whence had he this suspicion, or fear, first of a stranger, and, secondly, of an honest and moderate man? In the first place, we know that the heathen are often anxious without cause, and are alarmed even in seasons of quiet. Next, Abraham was a man deserving of reverence; the number of servants in his house seemed like a little nation; and there is no doubt, that his virtues would acquire for him great dignity; hence it was, that Abimelech suspected his power. But whereas Abimelech had a private consideration for himself in this matter; the Lord, who best knows how to direct events, provided, in this way, for the repose of his servant. We may, however, learn, from the example of Abraham, if, at any time, the gifts of God excite the enmity of the men of this world against us, to conduct ourselves with such moderation, that they may find nothing amiss in us.

23. That thou wilt not deal falsely with me “Si mentitus fueris mihi.” — “If thou shalt have lied unto me.” In the margin Calvin gives, “Si fefelleris, aut infideliter egeris.” — “If thou shalt have deceived, or have acted unfaithfully.” See margin of English version. — Ed Literally it is, ‘If thou shalt lie;’ for, among the Hebrews, a defective form of speech is common in taking oaths, which is to be thus explained: ‘If thou shouldst break the promise given to me, we call upon God to sit as Judge between us, and to show himself the avenger of perjury.’ But ‘to lie,’ some here take for dealing unjustly and fraudulently; others for failing in the conditions of the covenant. I simply understand it as if it were said, ‘Thou shalt do nothing perfidiously with me or with my descendants.’ Abimelech also enumerates his own acts of kindness, the lore effectually to exhort Abraham to exercise good faith; for, seeing he had been humanely treated, Abimelech declares it would be an act of base ingratitude if he did not, in return, endeavor to repay the benefits he had received. The Hebrew word חסד( chesed ) signifies to deal gently or kindly with any one. “Secundum misericordiam quam feci tecum facies mecum,” is Calvin’s version; and the comment is, “Misericordiam facere cum aliquo Hebraeis significat clementer et benigne eum tractare.” — Ed For Abimelech did not come to implore compassion of Abraham, but rather to assert his own royal authority, as will appear from the context.

24. And Abraham said, I will swear . Although he had the stronger claim of right, he yet refuses nothing which belonged to the duty of a good and moderate man. And truly, since it is becoming in the sons of God to be freely ready for every duty; nothing is more absurd, than for them to appear reluctant and morose, when what is just is required of them. He did not refuse to swear, because he knew it to be lawful, that covenants should be ratified between men, in the sacred name of God. In short, we see Abraham willingly submitting himself to the laws of his vocation.

25. And Abraham reproved Abimelech . This complaint seems to be unjust; for, if he had been injured, why did he not resort to the ordinary remedy? He knew the king to be humane, to have some seed of piety, and to have treated himself courteously and honorably; why then does he doubt that he will prove the equitable defender of his right? If, indeed, he had chosen rather to smother the injury received, than to be troublesome to the king, why does he now impute the fault to him, as if he had been guilty? Possibly, however, Abraham might know that the injury had been done, through the excessive forbearance of the king. We may assuredly infer, both from his manners and his disposition, that he did not expostulate without cause; and hence the moderation of the holy man is evident; because, when deprived of the use of water, found by his own industry and labor, he does not contend, as the greatness of the injury would have justified him in doing; for this was just as if the inhabitants of the place had made an attempt upon his life. But though he patiently bore so severe an injury, yet when beyond expectation, the occasion of taking security is offered, he guards himself from fixture aggression. We also see how severely the Lord exercised Abraham, as soon as he appeared to be somewhat more at ease, and had obtained a little alleviation. Certainly, it was not a light trial, to be compelled to contend for water; and not for water which was public property but for that of a well, which he himself had digged.

27. And Abraham took sheep . Hence it appears that the covenant made, was not such as is usually entered into between equals: for Abraham considers his own position, and in token of subjection, offers a gift, from his flocks, to king Gerar; for, what the Latins call paying tax or tribute, and what we call doing homage, the Hebrews call offering gifts. “Num pro eo quod dicunt Latini, Pendere vectigal vel tributum, et Gallice dicimus, Faire hommage, Hebraei dicunt Munera offerre.” And truly Abraham does not wait till something is forcibly, and with authority, extorted from him by the king; but, by a voluntary giving of honor, anticipates him, whom he knows to have dominion over the place. It is too well known, how great a desire of exercising authority prevails among men. Hence, the greater praise is due to the modesty of Abraham, who not only abstains from what belongs to another man; but even offers, uncommanded, what, in his own mind, he regards as due to another, in virtue of his office. A further question however arises; since Abraham knew that the dominion over the land had been divinely committed to him, whether it was lawful for him to profess a subjection by which he acknowledged another as lord? But the solution is easy, because the time of entering into possession had not yet arrived; for he was lord, only in expectation, while, in fact, he was a pilgrim. Wherefore, he acted rightly in purchasing a habitation, till the time should come, when what had been promised to him, should be given to his posterity. Thus, soon afterwards, as we shall see, he paid a price for his wife’s sepulcher. In short, until he should be placed, by the hand of God, in legitimate authority over the land he did not scruple to treat with the inhabitants of the place, that he might dwell among them by permission, or by the payment of a price.

28. And Abraham set seven ewe-lambs of the flock by themselves . Moses recites another chief point of the covenant; namely, that Abraham made express provision for himself respecting the well, that he should have free use of its water. And he placed in the midst seven lambs, that the king being presented with the honorary gift, might approve and ratify the digging of the well. For the inhabitants might provoke a controversy, on the ground that it was not lawful for a private man, and a stranger, to dig a well; but now, when the public authority of the king intervened, Abraham’s peace was consulted, that no one might disturb him. Many understand lambs here to mean pieces of money coined in the form of lambs, but since mention has previously been made of sheep and oxen, and Moses now immediately subjoins that seven lambs are placed apart, it is absurd, in this connection, to speak of money.

31. Wherefore he called that place Beer-sheba . Moses has once already called the place by this name, but proleptically. Now, however, he declares when, and for what reason, the name was given; namely, because there both he and Abimelech had sworn; therefore I translate the term ‘the well of swearing.’ Others translate it ‘the well of seven.’ But Moses plainly derives the word from swearing; nor is it of any consequence that the pronunciation slightly varies from grammatical correctness, which in proper names is not very nicely observed. In fact, Moses does not restrict the etymology to the well , but comprises the whole covenant. I do not, however, deny that Moses might allude to the number seven As the word שבע́ means both an oath and the number seven, room is left for this difference of interpretation. Calvin seems, however, to allude to a notion not uncommon among learned men, that as oaths were often made before seven witnesses, which perhaps the seven lambs represented, Abraham might have this number as well as the oath in his mind, when he called the well Beer-sheba. — Ed

33. And Abraham planted a grove . It hence appears that more rest was granted to Abraham, after the covenant was entered into, than he had hitherto enjoyed; for now he begins to plant trees, which is a sign of a tranquil and fixed habitation; for we never before read that he planted a single shrub. Wherefore, we see how far his condition was improved because he was permitted to lead (as I may say) a settled life. The assertion, that he called on the name of the Lord, I thus interpret; he instituted anew the solemn worship of God, in order to testify his gratitude. Therefore God, after he had led his servant through continually winding paths, gave to him some relaxation in his extreme old age. And he sometimes so deals with his faithful people, that when they have been tossed by various storms, he at length permits them to breathe freely. As it respects calling upon God, we know that Abraham, wherever he went, never neglected this religious duty. Nor was he deterred by dangers from professing himself a worshipper of the true God; although, on this account, he was hateful to his neighbors. But as his conveniences for dwelling in the land increased, he became the more courageous in professing the worship of God. And because he now lived more securely under the protection of the king, he perhaps wished to bear open testimony, that he received even this as from God. For the same reason, the title of the everlasting God seems to be given, as if Abraham would say, that he had not placed his confidence in an earthly kings and was not engaging in any new covenant, by which he would be departing from the everlasting God. The reason why Moses, by the figure synecdoche , gives to the worship of God the name of invocation , I have elsewhere explained. Lastly, Abraham is here said to have sojourned in that land in which he, nevertheless, had a settled abode; whence we learn, that his mind was not so fixed upon this state of repose, as to prevent him frown considering what he had before heard from the mouth of God, that he with his posterity should be strangers till the expiration of four hundred years.

CHAPTER 22.

Genesis 22:1-24

1. And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am

1. Et fuit, posthaec Deus tentavit Abraham, et dixit ad eum, Abraham: qui dixit, Ecce ego.

2. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.

2. Et dixit, Tolle nunc filium tuum, unicum tuum, quem dilexisti Ishac, et vade ad terram Moriah, et offer eum ibi in holocaustum super unum e montibus, quem dixero tibi.

3. And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.

3. Et surrexit Abraham mane, et stravit asinum suum, et cepit duos pueros suos secum, et Ishac filium suum: et scidit ligna holocausti: et surrexit, perrexitque ad locum, quem dixerat ei Deus.

4. Then on the third day Abraham lifted up his eyes, and saw the place afar off.

4. Die tertia levavit Abraham oculos suos, et vidit locum procul.

5. And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.

5. Et dixit Abraham ad pueros suos, Manete hic cum asino: et ego et puer pergemus usque illuc, et adorabimus, revertemurque ad vos.

6. And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.

6. Et accepit Abraham ligna holocausti, et posuit super Ishac filium suum, et accepit in manu sua ignem et gladium, et perrexerunt ambo pariter

7. And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?

7. Dixit autem Ishac ad Abraham patrem suum, dixit, inquam, Pater mi. Et dixit, Ecce ego fili mi. Et dixit, Ecce ignis et ligna, et ubi pecus in holocaustum?

8. And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.

8. Et dixit Abraham, Deus prospiciet sibi pecudem in holocaustum, fili mi. Itaque perrexerunt ambo pariter.

9. And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.

9. Et venerunt ad locum, quem dixerat ei Deus: et aedificavit ibi Abraham altare, et ordinavit ligna, et ligavit Ishac filium suum, et posuit eum super altare super ligna.

10. And Abraham stretched forth his hand, and took the knife to slay his son.

10. Et misit Abraham manum suam, et accepit gladium ut jugularet filium suum.

11. And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.

11. Et clamavit ad eum angelus Jehovae de coelo, et dixit, Abraham, Abraham. Et dixit, Ecce ego.

12. And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

12. Et dixit, Ne extendas manum tuam in puerum, et ne facias ei quicquam: quia nunc cognovi quod times Deum, nec prohibuisti filium tuum unicum a me.

13. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.

13. Tunc levavit Abraham oculos suos, et vidit, et ecce aries post eum detentus in perplexitate spinarum cornibus suis: et perrexit Abraham, et accepitarietem, obtulitque eum in holocaustum pro filio suo.

14. And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen.

14. Et vocavit Abraham nomen loci ipsius, Jehova videbit: idcirco dicitur hodie, In monte Jehova videbit.

15. And the angel of the LORD called unto Abraham out of heaven the second time,

15. Et clamavit angelus Jehovae ad Abraham secundo e coelo,

16. And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son :

16. Et dixit, Per me juravi, dixit Jehova, certe pro eo quod fecistirem hanc, et non prohibuisti filium tuum unicum tuum:

17. That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;

17. Quod benedicendo benedicam tibi, et multplicando multplicabo semen tuum sicut stellas coeli, et sicut arenam, quae est juxta litus maris: et haereditabit semen tuum portam inimicorum suorum.

18. And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

18. Et benedicentur in semine tuo omnes gentes terrae, eo quod obedivisti voci meae.

19. So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba.

19. Postea reversus est Abraham ad pueros suos, et surrexerunt, perrexeruntque pariter in Beer-sebah, et habitavit Abraham in Beer-sebah.

20. And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;

20. Et fuit, posthaec nuntiatum fuit ipsi Abraham, dicendo, Ecce, peperit Milchah etiam ipsa filios nachor fratri tuo.

21. Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,

21. Hus primogenitum suum, et Buz fratrem ejus, et Cemuel patrem Aram,

22. And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.

22. Et Chesed, et Hazo, et Pildas, et Idlaph, et Bethuel:

23. And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother.

23. Et Bethuel genuit Ribcah: octo istos peperit Milchah ipsi nachor fratri Abraham.

24. And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.

24. Et concubina ejus, cujus nomen Reumah, peperit etiam ipsa Tebah, et Gaham, et Thahas, et Mahachah.

CHAPTER 21

Ge 21:1-13. Birth of Isaac.

1. the Lord visited Sarah--The language of the historian seems designedly chosen to magnify the power of God as well as His faithfulness to His promise. It was God's grace that brought about that event, as well as the raising of spiritual children to Abraham, of which the birth of this son was typical [Calvin].

3-4. Abraham called the name of his son ... Isaac ... and circumcised--God was acknowledged in the name which, by divine command, was given for a memorial (compare Ge 17:19), and also in the dedication of the child by administering the seal of the covenant (compare Ge 17:10-12).

8. the child grew, and was weaned--children are suckled longer in the East than in the Occident--boys usually for two or three years.

Abraham made a great feast, &c.--In Eastern countries this is always a season of domestic festivity, and the newly weaned child is formally brought, in presence of the assembled relatives and friends, to partake of some simple viands. Isaac, attired in the symbolic robe, the badge of birthright, was then admitted heir of the tribe [Rosenmuller].

9. Sarah saw the son of Hagar ... mocking--Ishmael was aware of the great change in his prospects, and under the impulse of irritated or resentful feelings, in which he was probably joined by his mother, treated the young heir with derision and probably some violence (Ga 4:29).

10. Wherefore she said unto Abraham, Cast out this bondwoman--Nothing but the expulsion of both could now preserve harmony in the household. Abraham's perplexity was relieved by an announcement of the divine will, which in everything, however painful to flesh and blood, all who fear God and are walking in His ways will, like him, promptly obey. This story, as the apostle tells us, in "an allegory" [Ga 4:24], and the "persecution" by the son of the Egyptian was the commencement of the four hundred years' affliction of Abraham's seed by the Egyptians.

12. in all that Sarah hath said--it is called the Scripture (Ga 4:30).

13. also of the son of the bondwoman will I make a nation--Thus Providence overruled a family brawl to give rise to two great and extraordinary peoples.

Ge 21:14-21. Expulsion of Ishmael.

14. Abraham rose up early, &c.--early, that the wanderers might reach an asylum before noon. Bread includes all sorts of victuals--bottle, a leathern vessel, formed of the entire skin of a lamb or kid sewed up, with the legs for handles, usually carried over the shoulder. Ishmael was a lad of seventeen years, and it is quite customary for Arab chiefs to send out their sons at such an age to do for themselves: often with nothing but a few days' provisions in a bag.

wandered in the wilderness of Beer-sheba--in the southern border of Palestine, but out of the common direction, a wide extending desert, where they lost their way.

15. the water was spent, &c.--Ishmael sank exhausted from fatigue and thirst--his mother laid his head under one of the bushes to smell the damp while she herself, unable to witness his distress, sat down at a little distance in hopeless sorrow.

19. God opened her eyes--Had she forgotten the promise (Ge 16:11)? Whether she looked to God or not, He regarded her and directed her to a fountain close beside her, but probably hid amid brushwood, by the waters of which her almost expiring son was revived.

20-21. God was with the lad, &c.--Paran (that is, Arabia), where his posterity has ever dwelt (compare Ge 16:12; also Is 48:19; 1Pe 1:25).

his mother took him a wife--On a father's death, the mother looks out for a wife for her son, however young; and as Ishmael was now virtually deprived of his father, his mother set about forming a marriage connection for him, it would seem, among her relatives.

Ge 21:22-34. Covenant.

22. Abimelech and Phichol--Here a proof of the promise (Ge 12:2) being fulfilled, in a native prince wishing to form a solemn league with Abraham. The proposal was reasonable, and agreed to [Ge 21:24].

25-31. And Abraham reproved Abimelech because of a well--Wells were of great importance to a pastoral chief and on the successful operation of sinking a new one, the owner was solemnly informed in person. If, however, they were allowed to get out of repair, the restorer acquired a right to them. In unoccupied lands the possession of wells gave a right of property in the land, and dread of this had caused the offense for which Abraham reproved Abimelech. Some describe four, others five, wells in Beer-sheba.

33. Abraham planted a grove--Hebrew, "of tamarisks," in which sacrificial worship was offered, as in a roofless temple.

34. Abraham sojourned in the Philistines' land--a picture of pastoral and an emblem of Christian life.

The Lord visited Sarah - That is, God fulfilled his promise to Sarah by giving her, at the advanced age of ninety, power to conceive and bring forth a son.

Isaac - See the reason and interpretation of this name in the note on Gen 17:7 (note).

And Abraham circumcised his son - See note on Gen 17:10, etc.

God hath made me to laugh - Sarah alludes here to the circumstance mentioned Gen 18:12; and as she seems to use the word to laugh in this place, not in the sense of being incredulous but to express such pleasure or happiness as almost suspends the reasoning faculty for a time, it justifies the observation on the above-named verse. See a similar case in Luk 24:41, where the disciples were so overcome with the good news of our Lord's resurrection, that it is said, They believed not for joy.

The child grew and was weaned - Anglo-Saxon Version. Now the child waxed and became weaned. We have the verb to wean from the Anglo-Saxon awendan, to convert, transfer, turn from one thing to another, which is the exact import of the Hebrew word גמל gamal in the text. Hence wenan, to wean, to turn the child from the breast to receive another kind of ailment. And hence, probably, the word Wean, a young child, which is still in use in the northern parts of Great Britain and Ireland, and which from its etymology seems to signify a child taken from the breast; surely not from the Scotch wee-ane, a little one, much less from the German wenig, little, as Dr. Johnson and others would derive it. At what time children were weaned among the ancients, is a disputed point. St. Jerome says there were two opinions on this subject. Some hold that children were always weaned at five years of age; others, that they were not weaned till they were twelve. From the speech of the mother to her son, 2 Maccabees 7:27, it seems likely that among the Jews they were weaned when three years old: O my son, have pity upon me that bare thee nine months in my womb, and gave thee Suck Three Years, and nourished thee and brought thee up. And this is farther strengthened by 2Chr 31:16, where Hezekiah, in making provision for the Levites and priests, includes the children from three years old and upwards; which is a presumptive proof that previously to this age they were wholly dependent on the mother for their nourishment. Samuel appears to have been brought to the sanctuary when he was just weaned, and then he was capable of ministering before the Lord, 1Sam 1:22-28; and this certainly could not be before he was three years of age. The term among the Mohammedans is fixed by the Koran, chap. 31:14, at two years of age.

Mocking - What was implied in this mocking is not known. St. Paul, Gal 4:29, calls it persecuting; but it is likely he meant no more than some species of ridicule used by Ishmael on the occasion, and probably with respect to the age of Sarah at Isaac's birth, and her previous barrenness. Jonathan ben Uzziel and the Jerusalem Targum represent Ishmael as performing some idolatrous rite on the occasion, and that this had given the offense to Sarah. Conjectures are as useless as they are endless. Whatever it was, it became the occasion of the expulsion of himself and mother. Several authors are of opinion that the Egyptian bondage of four hundred years, mentioned Gen 15:13, commenced with this persecution of the righteous seed by the son of an Egyptian woman.

Cast out this bondwoman and her son - Both Sarah and Abraham have been accused of cruelty in this transaction, because every word reads harsh to us. Cast out; גרש garash signifies not only to thrust out, drive away, and expel, but also to divorce; (see Lev 21:7); and it is in this latter sense the word should be understood here. The child of Abraham by Hagar might be considered as having a right at least to a part of the inheritance; and as it was sufficiently known to Sarah that God had designed that the succession should be established in the line of Isaac, she wished Abraham to divorce Hagar, or to perform some sort of legal act by which Ishmael might be excluded from all claim on the inheritance.

In Isaac shall thy seed be called - Here God shows the propriety of attending to the counsel of Sarah; and lest Abraham, in whose eyes the thing was grievous, should feel distressed on the occasion, God renews his promises to Ishmael and his posterity.

Took bread, and a bottle - By the word bread we are to understand the food or provisions which were necessary for her and Ishmael, till they should come to the place of their destination; which, no doubt, Abraham particularly pointed out. The bottle, which was made of skin, ordinarily a goat's skin, contained water sufficient to last them till they should come to the next well; which, it is likely, Abraham particularly specified also. This well, it appears, Hagar missed, and therefore wandered about in the wilderness seeking more water, till all she had brought with her was expended. We may therefore safely presume that she and her son were sufficiently provided for their journey, had they not missed their way. Travelers in those countries take only, to the present day, provisions sufficient to carry them to the next village or encampment; and water to supply them till they shall meet with the next well. What adds to the appearance of cruelty in this case is, that our translation seems to represent Ishmael as being a young child; and that Hagar was obliged to carry him, the bread, and the bottle of water on her back or shoulder at the same time. But that Ishmael could not be carried on his mother's shoulder will be sufficiently evident when his age is considered; Ishmael was born when Abraham was eighty-six years of age, Gen 16:16; Isaac was born when he was one hundred years of age, Gen 21:5; hence Ishmael was fourteen years old at the birth of Isaac. Add to this the age of Isaac when he was weaned, which, from Gen 21:8, (See note Gen 21:8) was probably three, and we shall find that Ishmael was at the time of his leaving Abraham not less than seventeen years old; an age which, in those primitive times, a young man was able to gain his livelihood, either by his bow in the wilderness, or by keeping flocks as Jacob did.

And she cast the child - ותשלך את הילד vattashlech eth haiyeled, and she sent the lad under one of the shrubs, viz., to screen him from the intensity of the heat. Here Ishmael appears to be utterly helpless, and this circumstance seems farther to confirm the opinion that he was now in a state of infancy; but the preceding observations do this supposition entirely away, and his present helplessness will be easily accounted for on this ground:

1. Young persons can bear much less fatigue than those who are arrived at mature age.

2. They require much more fluid from the greater quantum of heat in their bodies, strongly marked by the impetuosity of the blood; because from them a much larger quantity of the fluids is thrown off by sweat and insensible perspiration, than from grown up or aged persons.

3. Their digestion is much more rapid, and hence they cannot bear hunger and thirst as well as the others. On these grounds Ishmael must be much more exhausted with fatigue than his mother.

God opened her eyes - These words appear to me to mean no more than that God directed her to a well, which probably was at no great distance from the place in which she then was; and therefore she is commanded, Gen 21:18, to support the lad, literally, to make her hand strong in his behalf - namely, that he might reach the well and quench his thirst.

Became an archer - And by his skill in this art, under the continual superintendence of the Divine Providence, (for God was with the lad), he was undoubtedly enabled to procure a sufficient supply for his own wants and those of his parent.

He dwelt in the wilderness of Paran - This is generally allowed to have been a part of the desert belonging to Arabia Petraea, in the vicinity of Mount Sinai; and this seems to be its uniform meaning in the sacred writings.

At that time - This may either refer to the transactions recorded in the preceding chapter, or to the time of Ishmael's marriage, but most probably to the former.

God is with thee - מימרא דיי meimera daiya, the Word of Jehovah; see before, Gen 15:1. That the Chaldee paraphrasts use this term, not for a word spoken, but in the same sense in which St. John uses the λογος του Θεου, the Word of God, (Joh 1:1), must be evident to every unprejudiced reader. See on Gen 15:1 (note).

Now therefore swear unto me - The oath on such occasions probably meant no more than the mutual promise of both the parties, when they slew an animal, poured out the blood as a sacrifice to God, and then passed between the pieces. See this ceremony, Gen 15:18 (note), and on Genesis 15 (note).

According to the kindness that I have done - The simple claims of justice were alone set up among virtuous people in those ancient times, which constitute the basis of the famous lex talionis, or law of like for like, kind office for kind office, and breach for breach.

Abraham reproved Abimelech - Wells were of great consequence in those hot countries, and especially where the flocks were numerous, because the water was scarce, and digging to find it was accompanied with much expense of time and labor.

I wot not who hath done this thing - The servants of Abimelech had committed these depredations on Abraham without any authority from their master, who appears to have been a very amiable man, possessing the fear of God, and ever regulating the whole of his conduct by the principles of righteousness and strict justice.

Took sheep and oxen - Some think that these were the sacrifices which were offered on the occasion, and which Abraham furnished at his own cost, and, in order to do Abimelech the greater honor, gave them to him to offer before the Lord.

Seven ewe lambs - These were either given as a present, or they were intended as the price of the well; and being accepted by Abimelech, they served as a witness that he had acknowledged Abraham's right to the well in question.

He called that place Beer-sheba - באר שבע Beer-shaba, literally, the well of swearing or of the oath, because they both sware there - mutually confirmed the covenant.

Abraham planted a grove - The original word אשל eshel has been variously translated a grove, a plantation, an orchard, a cultivated field, and an oak. From this word, says Mr. Parkhurst, may be derived the name of the famous asylum, opened by Romulus between two groves of oaks at Rome; (μεθοριον δυοιν δρυμως, Dionys. Hal., lib. ii. c. 16): and as Abraham, Gen 21:33, agreeably, no doubt, to the institutes of the patriarchal religion, planted an oak in Beer-sheba, and called on the name of Jehovah, the everlasting God, (compare Gen 12:8; Gen 18:1), so we find that oaks were sacred among the idolaters also. Ye shall be ashamed of the oaks ye have chosen, says Isaiah, Isa 1:29, to the idolatrous Israelites. And in Greece we meet in very early times with the oracle of Jupiter at the oaks of Dodona. Among the Greeks and Romans we have sacra Jovi quercus, the oak sacred to Jupiter, even to a proverb. And in Gaul and Britain we find the highest religious regard paid to the same tree and to its mistletoe, under the direction of the Druids, that is, the oak prophets or priests, from the Celtic deru, and Greek δρυς, an oak. Few are ignorant that the mistletoe is indeed a very extraordinary plant, not to be cultivated in the earth, but always growing on some other tree. "The druids," says Pliny, Nat. Hist., lib. xvii., c. 44, "hold nothing more sacred than the mistletoe, and the tree on which it is produced, provided it be the oak. They make choice of groves of oak on this account, nor do they perform any of their sacred rites without the leaves of those trees; so that one may suppose that they are for this reason called, by a Greek etymology, Druids. And whatever mistletoe grows on the oak they think is sent from heaven, and is a sign that God himself has chosen that tree. This however is very rarely found, but when discovered is treated with great ceremony. They call it by a name which signifies in their language the curer of all ills; and having duly prepared their feasts and sacrifices under the tree, they bring to it two white bulls, whose horns are then for the first time tied; the priest, dressed in a white robe, ascends the tree, and with a golden pruning hook cuts off the mistletoe, which is received into a white sagum or sheet. Then they sacrifice the victims, praying that God would bless his own gift to those on whom he has bestowed it." It is impossible for a Christian to read this account without thinking of Him who was the desire of all nations, of the man whose name was the Branch, who had indeed no father upon earth, but came down from heaven, was given to heal all our ills, and, after being cut off through the Divine counsel, was wrapped in fine linen and laid in the sepulcher for our sakes. I cannot forbear adding that the mistletoe was a sacred emblem to other Celtic nations, as, for instance, to the ancient inhabitants of Italy. The golden branch, of which Virgil speaks so largely in the sixth book of the Aeneid, and without which, he says, none could return from the infernal regions, (see line 126), seems an allusion to the mistletoe, as he himself plainly intimates by comparing it to that plant, line 205, etc. See Parkhurst, under the word אשל eshel.

In the first ages of the world the worship of God was exceedingly simple; there were no temples nor covered edifices of any kind; an altar, sometimes a single stone, sometimes consisting of several, and at other times merely of turf, was all that was necessary; on this the fire was lighted and the sacrifice offered. Any place was equally proper, as they knew that the object of their worship filled the heavens and the earth. In process of time when families increased, and many sacrifices were to be offered, groves or shady places were chosen, where the worshippers might enjoy the protection of the shade, as a considerable time must be employed in offering many sacrifices. These groves became afterwards abused to impure and idolatrous purposes, and were therefore strictly forbidden. See Exo 34:13; Deu 12:3; Deu 16:21.

And called there on the name of the Lord - On this important passage Dr. Shuckford speaks thus: "Our English translation very erroneously renders this place, he called upon the name of Jehovah; but the expression קרא בשם kara beshem never signifies to call upon the name; קרא שם kara shem would signify to invoke or call upon the name, or קרא אל שם kara el shem would signify to cry unto the name; but קרא בשם kara beshem signifies to invoke In the name, and seems to be used where the true worshippers of God offered their prayers in the name of the true Mediator, or where the idolaters offered their prayers in the name of false ones, 1Kgs 18:26; for as the true worshippers had but one God and one Lord, so the false worshippers had gods many and lords many, 1Cor 8:5. We have several instances of קרא kara, and a noun after it, sometimes with and sometimes without the particle אל el, and then it signifies to call upon the person there mentioned; thus, קרא יהוה kara Yehovah is to call upon the Lord, Psa 14:4; Psa 17:6; Psa 31:17; Psa 53:4; Psa 118:5, etc.; and קרא אל יהוה kara el Yehovah imports the same, 1Sam 12:17; Jon 1:6, etc.; but קרא בשם kara beshem is either to name By the name, Gen 4:17; Num 32:42; Psa 49:11; Isa 43:7; or to invoke In the name, when it is used as an expression of religious worship." - Connex. vol. i., p. 293. I believe this to be a just view of the subject, and therefore I admit it without scruple.

The everlasting God - יהוה אל עולם Yehovah el olam, Jehovah, the Strong God, the Eternal One. This is the first place in Scripture in which עולם olam occurs as an attribute of God, and here it is evidently designed to point out his eternal duration; that it can mean no limited time is self-evident, because nothing of this kind can be attributed to God. The Septuagint render the words Θεος αιωνιος, the ever-existing God; and the Vulgate has Invocavit ibi nomen Do mini, Dei aeterni, There he invoked the name of the Lord, the eternal God. The Arabic is nearly the same. From this application of both the Hebrew and Greek words we learn that עולם olam and αιων aion originally signified Eternal, or duration without end. עלם alam signifies he was hidden, concealed, or kept secret; and αιων, according to Aristotle, (De Caelo, lib. i., chap. 9, and a higher authority need not be sought), is compounded of αει, always, and ων, being, αιων εστιν, απο του αει ειναι· The same author informs us that God was termed Aisa, because he was always existing, λεγεσθαι - Αισαν δε, αει ουσαν. De Mundo, chap. xi., in fine. Hence we see that no words can more forcibly express the grand characteristics of eternity than these. It is that duration which is concealed, hidden, or kept secret from all created beings; which is always existing, still running On but never running Out; an interminable, incessant, and immeasurable duration; it is That, in the whole of which God alone can be said to exist, and that which the eternal mind can alone comprehend.

In all languages words have, in process of time, deviated from their original acceptations, and have become accommodated to particular purposes, and limited to particular meanings. This has happened both to the Hebrew עלם alam, and the Greek αιων; they have been both used to express a limited time, but in general a time the limits of which are unknown; and thus a pointed reference to the original ideal meaning is still kept up. Those who bring any of these terms in an accommodated sense to favor a particular doctrine, etc., must depend on the good graces of their opponents for permission to use them in this way. For as the real grammatical meaning of both words is eternal, and all other meanings are only accommodated ones, sound criticism, in all matters of dispute concerning the import of a word or term, must have recourse to the grammatical meaning, and its use among the earliest and most correct writers in the language, and will determine all accommodated meanings by this alone. Now the first and best writers in both these languages apply olam and αιων to express eternal, in the proper meaning of that word; and this is their proper meaning in the Old and New Testaments when applied to God, his attributes, his operations taken in connection with the ends for which he performs them, for whatsoever he doth, it shall be for ever - יהיה לעולם yihyeh leolam, it shall be for eternity, Ecc 3:14; forms and appearances of created things may change, but the counsels and purposes of God relative to them are permanent and eternal, and none of them can be frustrated; hence the words, when applied to things which from their nature must have a limited duration, are properly to be understood in this sense, because those things, though temporal in themselves, shadow forth things that are eternal. Thus the Jewish dispensation, which in the whole and in its parts is frequently said to be לעולם leolam, for ever, and which has terminated in the Christian dispensation, has the word properly applied to it, because it typified and introduced that dispensation which is to continue not only while time shall last, but is to have its incessant accumulating consummation throughout eternity. The word is, with the same strict propriety, applied to the duration of the rewards and punishments in a future state. And the argument that pretends to prove (and it is only pretension) that in the future punishment of the wicked "the worm shall die," and "the fire "shall be quenched," will apply as forcibly to the state of happy spirits, and as fully prove that a point in eternity shall arrive when the repose of the righteous shall be interrupted, and the glorification of the children of God have an eternal end! See note on Gen 17:7. See note on Gen 17:8.

1. Faithfulness is one of the attributes of God, and none of his promises can fall. According to the promise to Abraham, Isaac is born; but according to the course of nature it fully appears that both Abraham and Sarah had passed that term of life in which it was possible for them to have children. Isaac is the child of the promise, and the promise is supernatural. Ishmael is born according to the ordinary course of nature, and cannot inherit, because the inheritance is spiritual, and cannot come by natural birth; hence we see that no man can expect to enter into the kingdom of God by birth, education, profession of the true faith, etc., etc. Those alone who are born from above, and are made partakers of the Divine nature, can be admitted into the family of God in heaven, and everlastingly enjoy that glorious inheritance. Reader, art thou born again? Hath God changed thy heart and thy life? If not, canst thou suppose that in thy present state thou canst possibly enter into the paradise of God? I leave thy conscience to answer.

2. The actions of good men may be misrepresented, and their motives suspected, because those motives are not known; and those who are prone to think evil are the last to take any trouble to inform their minds, so that they may judge righteous judgment. Abraham, in the dismissal of Hagar and Ishmael, has been accused of cruelty. Though objections of this kind have been answered already, yet it may not be amiss farther to observe that what he did he did in conformity to a Divine command, and a command so unequivocally given that he could not doubt its Divine origin; and this very command was accompanied with a promise that both the child and his mother should be taken under the Divine protection. And it was so; nor does it appear that they lacked any thing but water, and that only for a short time, after which it was miraculously supplied. God will work a miracle when necessary, and never till then; and at such a time the Divine interposition can be easily ascertained, and man is under no temptation to attribute to second causes what has so evidently flowed from the first. Thus, while he is promoting his creatures' good, he is securing his own glory; and he brings men into straits and difficulties, that he may have the fuller opportunity to convince his followers of his providential care, and to prove how much he loves them.

3. Did we acknowledge God in all our ways, he would direct our steps. Abimelech, king of Gerar, and Phichol, captain of his host, seeing Abraham a worshipper of the true God, made him swear by the object of his worship that there should be a lasting peace between them and him; for as they saw that God was with Abraham, they well knew that he could not expect the Divine blessing any longer than he walked in integrity before God; they therefore require him to swear by God that he would not deal falsely with them or their posterity. From this very circumstance we may see the original purpose, design, and spirit of an oath, viz., Let God prosper or curse me in all that I do, as I prove true or false to my engagements! This is still the spirit of all oaths where God is called to witness, whether the form be by the water of the Ganges, the sign of the cross, kissing the Bible, or lifting up the hand to heaven. Hence we may learn that he who falsifies an oath or promise, made in the presence and name of God, thereby forfeits all right and title to the approbation and blessing of his Maker.

But it is highly criminal to make such appeals to God upon trivial occasions. Only the most solemn matters should be thus determined. Legislators who regard the morals of the people should take heed not to multiply oaths in matters of commerce and revenue, if they even use them at all. Who can take the oaths presented by the custom house or excise, and be guiltless? I have seen a person kiss his pen or thumb nail instead of the book, thinking that he avoided the condemnation thereby of the false oath he was then taking!

Sarah conceived - Sarah by faith, received strength to conceive, Heb 11:11. God therefore, by promise, gave that strength. Abraham was old, and Sarah old, and both as good as dead, and then the word of God took place.

He circumcised his son - The covenant being established with him, the seal of the covenant was administered to him.

And Sarah said, God has made me to laugh - He hath given me both cause to rejoice, and a heart to rejoice. And it adds to the comfort of any mercy to have our friends rejoice with us in it, See Luke 1:58. They that hear will laugh with me - Others will rejoice in this instance of God's power and goodness, and be encouraged to trust in him.

Sarah saw the son of the Egyptian mocking - Mocking Isaac no doubt, for it is sad, with reference to this, Gal 4:29, that he that was born after the flesh, persecuted him that was born after the spirit. Ishmael is here called the son of the Egyptian, because (as some think) the four hundred years affliction of the seed of Abraham by the Egyptians began now, and was to be dated from hence.

Cast out the bond - woman - This was a type of the rejection of the unbelieving Jews, who, though they were the seed of Abraham, yet, because they submitted not to the gospel - covenant, were unchurched and disfranchised. And that, which above any thing provoked God to cast them off, was, their mocking and persecuting the gospel - church, God's Isaac, in his infancy.

The thing was very grievous in Abraham's sight - it grieved him that Ishmael had given such provocation. And still more that Sarah insisted upon such a punishment.

The casting out of Ishmael was not his ruin. He shall be a nation because he is thy seed - We are not sure that it was his eternal ruin. It is presumption to say, that all these who are left out of the external dispensation of God's covenant are excluded from all his mercies. Those may be saved who are not thus honoured.

And Abraham rose up early in the morning - We may suppose immediately after he had in the night - visions received orders to do this.

God heard the voice of the lad - We read not of a word be said; but his sighs and groans, cried loud in the ears of the God of mercy. An angel was sent to comfort Hagar, who assures her, God has heard the voice of the lad where he is - Though he be in the wilderness; for wherever we are, there is a way open heavenwards; therefore lift up the lad, and hold him in thy hand - God's readiness to help us when we are in trouble must not slacken, but quicken our endeavours to help ourselves. He repeats the promise concerning her son, that he should be a great nation, as a reason why she should bestir herself to help him.

Beer - sheba - That is, the well of the oath, in remembrance of the covenant that they sware to, that they might be ever mindful of it.

And Abraham planted a grove - For a shade to his tent, or perhaps an orchard of fruit trees; and there, though we cannot say he settled, for God would have him while he lived to be a stranger and a pilgrim, yet he sojourned many days. And called there on the name of the Lord - Probably in the grove he planted, which was his oratory, or house of prayer: he kept up publick worship, to which probably his neighbours resorted, and joined with him. Men should not only retain their goodness wherever they go, but do all they can to propagate it, and make others good. The everlasting God - Though God had made himself known to Abraham as his God in particular; yet he forgets not to give glory to him as the Lord of all, the everlasting God, who was before all worlds, and will be when time and days shall be no more.

1 AND the LORD visited Sarah , as he had said, and the LORD did unto Sarah as he had spoken.

(i. e.) Performed his gracious promise of giving her strength to Conceive and Bear a Child. Gods visitation of a person in Scripture use is the manifestation and execution of his purpose or word towards that person, and that either for evil, and so it is an inflicting of evils threatned, as the word visiting is used, Exod. 20. 5. Psal. 59. 5. or for good, and so it is used for the actual giving of mercies promised, as here and Gen. 50. 24. Exod. 4. 31. Ruth. 1. 6.

Marginal references: Chap. 17. 19. and 18. 10.

2 For Sarah conceived, and bare Abraham a son in his old age , at the set time, of which God had spoken to him.

Or, For his old age, i. e. for the comfort of his old age.

Marginal references: Acts 7. 8. Gal. 4. 22. Heb. 11. 11.

6 And Sarah said, God hath made me to laugh , so that all that hear will laugh with me .

(i. e.) Before my own distrustful Heart made me to laugh, now God makes me laugh, not through diffidence and irreverence, as before, chap. 18. 12. but through excess of holy joy.

Or, At me, some through sympathy rejoycing with me and for me, laughter being oft put for joy, as Isa. 54. 1. Gal. 4. 27. &c. others through scorn and derision, as at a thing which well may seem incredible to them, because it did so to me. See Gen. 17. 17. and 18. 12, 13, 15.

7 And she said, who would have said upto Abraham, that Sarah should have given children suck ? for I have born him a Son in his old age.

(i. e.) What Man or Woman could believe so improbable a thing? Or, who but a God could have foreseen and foretold it?

She saith Children, though she had but one Child, either by an usual Enallage of the plural number for the singular whereby the word Sons or Daughters is used when there was but one, as Gen. 36. 25. and 46. 23. Numb. 26. 8. or presaging that having received from God a new strength, she might have more Children.

By which expression she sheweth all Mothers what their duty is, viz, to give their Children suck, when they are able to do it, and that neither greatness of quality, nor multitude of business, nor other difficulties and inconveniences, will be a sufficient excuse to those that neglect it.

8 And the child grew, and was weaned : and Abraham made a great feast the same day that Isaac was weaned.

It doth not appear how old Isaac was, because the time for the weaning of Children is very various according to the differing tempers and necessities of Children; or inclination of Parents; and in those times when mens lives were longer than now they are, proportionably the time was longer ere Children were weaned.

9 And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking :

Signifying either by words or gestures his contempt of Isaac, and his derision of all that magnificence then shewed towards his younger Brother: and this carriage proceeding from a most envious and malitious disposition, and being a sufficient indication of further mischief intended to him, if ever he should have opportunity, it is no wonder it is called persecution, Gal. 4. 29. Although the Hebrew word may be rendred beating him, as it is used 2 Sam. 2. 14.

10 Wherefore she said unto Abraham , cast out this bond-woman and her son, for the son of this bond-woman shall not be heir with my son, even with Isaac.

Being enraged by this fact and perceiving it was but a beginning and earnest of greater evil designed by him against her beloved Isaac; being also guided by the wise counsel and providence of God, as appears from ver. 12.

Though the fact was done by Ismael, yet Sarah plainly saw, that this and other like carriages were from his Mothers instigation and encouragement, who being of an imperious and petulant disposition, as appears from Gen. 16. 4, 9. in all probability comforted her self and animated her Son, by that right he had to his Fathers inheritance as he was his first-born, as may be gathered both from the custom of Women in such cases, and from the last words of this verse. Besides if the Mother had been continued, she would easily have prevailed with Abraham to fetch the Child back again.

Marginal references: Gal. 4. 30.

11 And the thing was very grievous in Abrahams sight , because of his son .

Because of his tender affection to him, and Gods promise concerning him: See Gen. 17. 18, 20. He, who chearfully parted with Isaac was hardly brought to part with Ismael, because the former was done by Gods command, which he was obliged to obey; the latter by the passion of an enraged Woman, wherewith he thought not fit to comply; and probably he had denied her desire, if God had not interposed in it,

He doth not say because of his wife; from whence may be gathered either that Hagar was not properly his Wife; or that this was another of Abrahams infirmities, that he had not that affection for her which he should have had. Whereby we may also see the excellency of Gods institutions, who appointed but one Woman for one man, that each might have the intire interest in the others affections; and the danger of mens inventions, which brought Polygamy into the World, whereby a mans affections are divided into several, and sometimes contrary streams.

12 And God said unto Abraham, Let it not be grievous in thy sight, because of the lad, and because of thy bond-woman : in all that Sarah hath said unto thee hearken unto her voice: for in Isaac shall thy seed be called .

Thus Abraham had better authority for his divorce from Hagar than he had for his Marriage with her, Chap. 16. 2.

To wit, the promised seed, the Heir of thy Estate, Covenant and Promises, the progenitour of my Church and People, and particularly of the Messias.

(i. e.) Reputed and valued both by me and other men. The words may be thus rendred, by Isaac shall thy seed be: For to be called is oft times put for to be as Isa. 1. 26. and 47. 1, 5. Matth. 5. 9, 19.

Marginal references: Rom. 9. 7. Heb. 11. 18.

14 And Abraham rose up early in the morning , and took bread , and a bottle of water, and gave it unto Hagar (putting it on her shoulder) and the child, and sent her away : and she departed, and wandred in the wilderness of Beersheba .

He who before doubted and lingred to do it when Sarahs passion suggested it, when once he understands it to be Gods will, he makes hast to execute it. An excellent example of prudence and piety.

By which may be here understood all necessaries, as Mal. 1. 7, 12. Matth. 6. 11. and 14. 15. compared with Mark 6. 36. Luke 14. 1.

Quest. How is it likely that so rich and liberal a person as Abraham would send away such near and dear Relations with so mean accommodations? Answ. 1. This might be done by particular command from God to Abraham, though it be not here expressed, as many things were said by God and done by men, which are not mentioned in Scripture, as is evident from Iohn 20. 30, 31. and 21. 25. and many other places. And God might order it thus, partly to chastise Abrahams irregular Marriage with Hagar; partly to correct and [illegible: 1+ letters]ame the haughty and rugged temper of the Bond-woman and her Son; and to prepare them for the receiving of Gods help and mercy; and partly that he might more eminently shew his care and kindness to Abraham, in providing for such forlorn and neglected Creatures, because they belonged to him. 2. It cannot be reasonably doubted, that Abraham gave her these Provisions onely for the present, and intended to send further and better afterward to a place appointed by him, which also he did. But she missed her way, as well might, in the Wilderness, and thereby came into these straits designed by God for the signification of greater Mysteries, as may be gathered from Gal. 4.

A place near Gerar, so called here by a Prolepsis. See ver. 31.

15 And the water was spent in the bottle, and she cast the child under one of the shrubs.

Not as if she carried him in her arms or upon her shoulders, for he was now about eighteen year old, but being weak and faint and no doubt much dejected in spirit upon the prospect of his desolate and distressed condition, she was forced to support and lead him by the hand, but now, despairing of his life, she lays him down under a shrub.

16 And she went, and sat her down over against him, a good way off, as it were a bow-shot: for she said, let me not see the death of the child. And she sat over against him, and lift up her voice and wept .

Who wept? Either Hagar, for the verb is of the feminine gender; or the Lad, as the words following seem to intimate. And for the change of Genders, that is not infrequent in Scripture use.

17 And God heard the voice of the lad , and the angel of God called to Hagar out of heaven, and said unto her, what aileth thee, Hagar? fear not: for God hath heard the voice of the lad where he is .

He heard his cries tho' not flowing from true Repentance, but extorted from him by his pressing calamity.

Though he be in a vast and desolate Wilderness, yet my eye is upon him, and I will take care of him.

18 Arise, lift up the lad, and hold him in thine hand: for I will make him a great nation.

b (i. e.) Support or sustain thy languishing child with thy hand; for I will bless him and thy care shall not be in vain.

19 And God opened her eyes , and she saw a well of water, and she went, and filled the bottle with water, and gave the lad drink.

Not that her eyes were shut or blind before, but she saw not the Well before; either because it was at some distance, or because her eyes were full of tears, and her mind distracted and heedless through excessive grief and fear; or because God with-held her eyes that she might not see it without his information. Compare Numb. 22, 31. Luke 24. 16.

20 And God was with the lad, and he grew, and dwelt in the wilderness, and became an Archer .

(i. e.) A skilful Hunter of Beasts and Warriour with men too, according to the prediction, Gen. 16. 12. For the bow was a principal instrument in War as well as in Hunting, Gen. 48. 22. & 49. 23, 24. And these two professions oft went together. See Gen. 10. 9.

21 And he dwelt in th wilderness of Paran : and his mother took him a wife out of the land of Egypt .

In the borders of that Wilderness, by comparing Gen. 14. 6. for the innermost parts of it were uninhabitable by Men or Beasts, as antient Writers note.

By which we see both the obligation that lies upon Parents, and the right that is invested in them, to dispose of their Children in Marriage in convenient time. Compare Gen. 24. 4. and 28. 2. Iudg. 14. 2.

Rather than out of Canaan, concerning whose accursed state and future destruction she had been informed in Abrahams house.

22 And it came to pass at that time, that Abimelech , and Phicol, the chief captain of his host, spake unto Abraham, saying, God is with thee in all that thou doest ;

He of whom see Gen. 20. 2.

We plainly see that God blesseth and prospereth thee in all thy undertakings.

23 Now therefore swear unto me here by God, that thou wilt not deal falsly with me , nor with my son, nor with my sons son, but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.

That thou wilt not do me any hurt or injury: Heb. that thou wilt not lie unto me, i. e. As thou hast formerly professed kindness and friendship to me, give me thy Oath to assure me that thou wilt be true and constant to thy own professions.

Marginal references: Heb. if thou shalt lie unto me.

24 And Abraham said, I will swear .

Quest. How could Abraham lawfully swear this, when Canaan was given by God to him and his seed for ever? Answ. Neither Abraham nor his seed had any present and actual right to the possession of the Land, but onely the promise of a right in it, and possession of it after some hundreds of years, and therefore he gave away none of his right by this Oath. For this Oath did only oblige Abraham and not his Posterity, and Abimelech extended that obligation no further than to his Sons Son.

25 And Abraham reproved Abimelech , because of a well of water which Abimelechs servants had violently taken away.

That the foundation of true Friendship might be firmly laid, and the peace inviolably observed, he removes an impediment to it, an occasion of quarrel and just exception on Abrahams part.

Which in those hot and dry Countries was of great esteem and necessity. Compare Gen, 26. 19, 20, 21. Iudg. 1. 15. Besides a Well may be put for Wells, as the Greeks render it, and as may seem probable by comparing this with Gen. 26. 15, 18. It being an ordinary thing to use the singular number for the plural, as hath been shewed. See Gen. 3. 2. and 4. 20.

26 And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day .

By which he wisely and truly suggests, that Abraham should not have smothered the grudge in his mind so long time, but should instantly have reproved him for it, and endeavoured a speedy redress, which hereby he intimates that he was ready to give.

27 And Abraham took sheep and oxen, and gave them unto Abimelech : and both of them made a covenant.

Partly as an acknowledgment to him for his former favour and Friendship; partly as an assurance of his sincere Friendship both present and for the future, of his aquiescence in his answer about the Well; and partly for Sacrifice, and for the usual Rite in making Covenants, which was that the persons Covenanting might pass through the parts of the slain Beasts. See Gen. 15. 18.

30 And he said, For these seven ew-lambs, shalt thou take of my hand, that they may be a witness unto me, that I have digged this well .

That this care of Abrahams was not superfluous may appear from Gen. 26. 15.

31 Wherefore he called that place Beer-sheba , because there they sware both of them.

Which name was communicated unto a City adjoyning: Of which see Gen. 26. 23. Ios. 15. 28. 2 Sam. 17. 11. and 24. 2.

Marginal references: That is, the well of the Oath.

32 Thus they made a covenant at Beer-sheba: then Abimelech rose up, and Phicol the chief captain of his host, and they returned into the land of the Philistines .

(i. e.) Into their part of that Land, to wit Gerar, which was not far from this place. It is an usual synecdoche, whereby the whole Land is put for a part of it: Otherwise they were at this time in that Land.

33 And Abraham planted a Grove in Beersheba, and called there on the Name of the LORD , the everlasting God.

Not so much for shade, which yet was pleasant and necessary in these hot Regions, as for religious use, that he might retire thither from the noise of worldly business, and freely converse with his maker. Which practice of his was afterwards abused to superstition and Idolatry, for which reason Groves were commanded to be cut down. See Deut. 12. 2. and 16. 21.

Thankfully acknowledging Gods great goodness in giving him the favour and friendship of so great and worthy a Prince and Neighbour.

Marginal references: Or, T[illegible: 1+ letters]e.

BIRTH OF ISAAC. EXPULSION OF ISHMAEL. ABIMELECH’S TREATY WITH ABRAHAM. CHAP. XXI.

Vers. 1-7. Birth of Isaac. — Jehovah did for Sarah what God had promised in chap. xvii. 6 (cf . xviii. 14) : she conceived, and at the time appointed bore a son to Abraham, when he was 100 years old. Abraham gave it the name of Jizchak (or Isaac), and circumcised it on the eighth day. The name for the promised son had been selected by God, in connection with Abraham’s laughing (chap. xvii. 17 and 19), to indicate the nature of his birth and existence. For as his laughing sprang from the contrast between the idea and the reality; so through a miracle of grace the birth of Isaac gave effect to this contrast between the promise of God and the pledge of its fulfilment on the one hand, and the incapacity of Abraham for begetting children, and of Sarah for bearing them, on the other; and through this name, Isaac was designated as the fruit of omnipotent grace working against and above the forces of nature. Sarah also, who had previously laughed with unbelief at the divine promise (xviii. 12), found a reason in the now accomplished birth of the promised son for laughing with joyous amazement; so that she exclaimed, with evident allusion to his name, “A laughing hath God prepared for me; every one who heart it will laugh to me” (i.e. will rejoice with me, in amazement at the blessing of God which has come upon me even in my old age), and gave a fitting expression to the joy of her heart, in this inspired tristich (ver. 7): “Who would have mid unto Abraham: Sarah is giving suck; for I have born a son to his old age.” מִלֵּל֙ is the poetic word for ####, and מִ֤י before the perfect has the sense of — whoever has said, which we should express as a subjunctive ; cf. 2 Kings 20:9; Ps. 11:3, etc.

Vers. 8-21. Expulsion op Ishmael. — The weaning of the child, which was celebrated with a feast, furnished the outward occasion for this. Sarah saw Ishmael mocking, making ridicule on the occasion. “Isaac, the object of holy laughter, was made the butt of unholy wit or profane sport. He did not laugh (צחק), but he made fun (מְצַחֵֽק). The little helpless Isaac a father of nations! Unbelief, envy, pride of carnal superiority, were the causes of his conduct. Because he did not understand the sen- timent, ‘Is anything too wonderful for the Lord?’ it seemed to him absurd to link so great a thing to one so small” (Hengstenberg). Paul calls this the persecution of him that was after the Spirit by him that was begotten after the flesh (Gal. 4:29), and discerns in this a prediction of the persecution, which the Church of those who are born after the spirit of faith endures from those who are in bondage to the righteousness of the law. — Ver. 9. Sarah therefore asked that the maid and her son might be sent away, saying, the latter “shall not be heir with Isaac.” The demand, which apparently proceeded from maternal jealousy, displeased Abraham greatly “because of his son,” — partly because in Ishmael he loved his own flesh and blood, and partly on account of the promise received for him (chap. xvii. 18 and 20). But God (Elohim, since there is no appearance mentioned, but the divine will was made known to him inwardly) commanded him to comply with Sarah’s demand : “for in Isaac shall seed (posterity) be called to thee.” This expression cannot mean “thy descendants will call themselves after Isaac,” for in that case, at all events, זרעך would be used; nor “in (through) Isaac shall seed be called into existence to thee,” for קרא does not mean to call into existence; but, “in the person of Isaac shall there be posterity to thee, which shall pass as such,” for גקרא includes existence and the recognition of existence. Though the noun is not defined by any article, the seed intended must be that to which all the pro raises of God referred, and with which God would establish His covenant (chap. xvii. 21, cf. Rom. 9:7, 8 ; Heb. 11:18). To make the dismissal of Ishmael easier to the paternal heart, God repeated to Abraham (ver. 13) the promise already given him with regard to this son (chap. xvii. 20). — Vers. 14 sqq. The next morning Abraham sent Hagar away with Ishmael. The words, “he took bread and a bottle of water and gave it to Hagar, putting it (ש֚֗ם participle, not perfect) upon her shoulder, and the boy, and tent her away” do not state that Abraham gave her Ishmael also to carry. For ךְאֶת־הַיֶּ֔לֶד does not depend upon שַ֛֗ם and הַמַּ֖יִ because of the copula ך but upon יקּה, the leading verb of the sentence, although it is separated from it by the parenthesis " putting it upon her shoulder." It does not follow from these words, therefore, that Ishmael is represented as a little child. Nor is this implied in the statement which follows, that Hagar, when wan- dering about in the desert, " cast the boy under one of the shrubs,” because the water in the bottle was gone. For יֶּלֶד like נַעַד does not mean an infant, but a boy, and also a young man (iv. 23); — Ishmael must have been 15 or 16 years old, as he was 14 before Isaac was born (cf. ver. 5, and 16:16); — and וַתַּשְׁלֵ֣ךְ “to throw,” signifies that she suddenly left hold of the boy, when he fell ex- hausted from thirst, just as in Matt. 15:30 ῥίπτειν is used for laying hastily down. Though despairing of his life, the mother took care that at least he should breathe out his life in the shade, and she sat over against him weeping, “in the distance as archers,” i.e. according to a concise simile very common in He- brew, as far off as archers are accustomed to place the target. Her maternal love could not bear to see him die, and yet she would not lose sight of him. — Vers. 17 sqq. Then God heard the voice (the weeping and crying) of the boy, and the angel of God called to Hagar from heaven, “What aileih thee, Hagar? Fear not, for God hath heard the voice of the boy, where he is” (בַּאֲשֶׁ֥ר for בִּמְק֞וֹם אֲשֶׁ֥ר , 2Sam. xv. 21), i.e. in his helpless condition : “arise, lift up the lad” etc. It was Elohim, not Jehovah, who heard the voice of the boy, and appeared as the angel of Elohim, not of Jehovah (as in chap. xvi. 7), because, when Ishmael and Hagar had been dismissed from Abraham’s house, they were removed from the superintendence and care of the covenant God to the guidance and providence of God the ruler of all nations. God then opened her eyes, and she saw what she had not seen before, a well of water, from which she filled the bottle and gave her son to drink. — Ver. 20. Having been miraculously saved from perishing by the angel of God, Ishmael grew up under the protection of God, settled in the wilderness of Paran, and “became as he grew tip an archer.” Although preceded by יִּגְדָּ֑ל, the רֹבֶ֥ה) is not tautological; and there is no reason for attributing to it the meaning of “archer,” in which sense רָבַב alone occurs in the one passage Gen. 49:23. The desert of Paran is the present large desert of et-Tih, which stretches along the southern border of Canaan, from the western fringe of the Arabah, towards the east to the desert of Shur (Jifar), on the frontier of Egypt, and extends southwards to the promontories of the mountains of Horeb (vid. Num. 10:12). On the northern edge of this desert was Beersheba (proleptically so called in ver. 14), to which Abraham had removed from Gerar; so that in all probability Hagar and Ishmael were sent away from his abode there, and wandered about in the surrounding desert, till Hagar was afraid that they should perish with thirst. Lastly, in pre-paration for chap. 25:12-18, it is mentioned in ver. 21 that Ishmael married a wife out of Egypt.

Vers. 22-34. Abimelech’s Treaty with Abraham. — Through the divine blessing which visibly attended Abraham, the Philistine king Abimelech was induced to secure for himself and his descendants the friendship of a man so blessed; and for that purpose he went to Beersheba, with his captain Phicol, to conclude a treaty with him. Abraham was perfectly ready to agree to this; but first of all he complained to him about a well which Abimelech’s men had stolen, i.e. had unjustly appropriated to themselves. Abimelech replied that this act of violence had never been made known to him till that day, and as a matter of course commanded the well to be returned. After the settlement of this dispute the treaty was concluded, and Abraham presented the king with sheep and oxen, as a material pledge that he would reciprocate the kindness shown, and live in friendship with the king and his descendants. Out of this present he selected seven lambs and set them by them- selves ; and when Abimelech inquired what they were, he told him to take them from his hand, that they might be to him (Abraham) for a witness that he had digged the well. It was not to redeem the well, but to secure the well as his property against any fresh claims on the part of the Philistines, that the present was given ; and by the acceptance of it, Abraham’s right of possession was practically and solemnly acknowledged. — Ver. 31. From this circumstance, the place where it occurred received the name בְּאֵ֣ר שָׁ֑בַע, i.e. seven-well, “because there they sware both of them.” It does not follow from this note, that the writer interpreted the name “oath-well,” and took שָׁ֑בַע in the sense of שָׁ֑ב֖עָה. The idea is rather the following : the place re- ceived its name from the seven lambs, by which Abraham secured to himself possession of the well, because the treaty was sworn to on the basis of the agreement confirmed by the seven lambs. There is no mention of sacrifice, however, in connection with the treaty (see chap. 26:33). רשָׁ֑בַע to swear, lit. to seven one’s self, not because in the oath the divine number 3 is combined with the world-number 4, but because, from the sacredness of the number 7, the real origin and ground of which are to be sought in the number 7 of the work of creation, seven things were generally chosen to give validity to an oath, as was the case, according to Herodotus (3, 8), with the Arabians among others. Beersheba was in the Wady es-Seba, the broad channel of a winter-torrent, 12 hours’ journey to the south of Hebron on the road to Egypt and the Dead Sea, where there are still stones to be found, the relics of an ancient town, and two deep wells with excellent water, called Bit es Seba, i.e. seven-well (not lion-well, as the Bedouins erroneously interpret it) : cf. Robinson’s Pal. i. pp. 300 sqq. — Ver. 33. Here Abraham planted a tamarisk and called upon the name of the Lord (vid. chap. iv. 26), the everlasting God. Jehovah is called the ever- lasting God, as the eternally true, with respect to the eternal covenant, which He established with Abraham (chap. xvii. 7). The planting of this long-lived tree, with its hard wood, and its long, narrow, thickly clustered, evergreen leaves, was to be a type of the ever-enduring grace of the faithful covenant God. — Ver. 34. Abraham sojourned a long time there in the Philistines’ land. There Isaac was probably born, and grew up to be a young man (xxii. 6), capable of carrying the wood for a sacrifice ; cf. xxii. 19. The expression “in the land of the Philistines” appears to be at variance with ver. 32, where Abimelech and Phicol are said to have returned to the land of the Philistines. But the discrepancy is easily reconciled, on the supposition that at that time the land of the Philistines had no fixed boundary, at all events, towards the desert. Beersheba did not belong to Gerar, the kingdom of Abimelech in the stricter sense ; but the Philistines extended their wanderings so far, and claimed the district as their own, as is evident from the fact that Abimelech’s people had taken the well from Abraham. On the other hand, Abraham with his numerous flocks would not confine him self to the Wady es Seba, but must have sought for pasture- ground in the whole surrounding country ; and as Abiraelech had given him full permission to dwell in his land (20:15), he would still, as heretofore, frequently come as far as Gerar, so that his dwelling at Beersheba (22:19) might be correctly described as sojourning (nomadizing) in the land of the Philistines.

The Birth of Isaac. (b. c. 1897.)

1 And the Lord visited Sarah as he had said, and the Lord did unto Sarah as he had spoken. 2 For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him. 3 And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. 4 And Abraham circumcised his son Isaac being eight days old, as God had commanded him. 5 And Abraham was an hundred years old, when his son Isaac was born unto him. 6 And Sarah said, God hath made me to laugh, so that all that hear will laugh with me. 7 And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have borne him a son in his old age. 8 And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.

Long-looked-for comes at last. The vision concerning the promised seed is for an appointed time, and now, at the end, it speaks, and does not lie; few under the Old Testament were brought into the world with such expectation as Isaac was, not for the sake of any great person eminence at which he was to arrive, but because he was to be, in this very thing, a type of Christ, that seed which the holy God had so long promised and holy men so long expected. In this account of the first days of Isaac we may observe,

I. The fulfilling of God's promise in the conception and birth of Isaac, v. 1, 2. Note, God's providences look best and brightest when they are compared with his word, and when we observe how God, in them all, acts as he has said, as he has spoken. 1. Isaac was born according to the promise. The Lord visited Sarah in mercy, as he had said. Note, No word of God shall fall to the ground; for he is faithful that has promised, and God's faithfulness is the stay and support of his people's faith. He was born at the set time of which God had spoken, v. 2. Note, God is always punctual to his time; though his promised mercies come not at the time we set, they will certainly come at the time he sets, and that is the best time. 2. He was born by virtue of the promise: Sarah by faith received strength to conceive Heb. xi. 11. God therefore by promise gave that strength. It was not by the power of common providence, but by the power of a special promise, that Isaac was born. A sentence of death was, as it were, passed upon the second causes: Abraham was old, and Sarah old, and both as good as dead; and then the word of God took place. Note, True believers, by virtue of God's promises, are enabled to do that which is above the power of human nature, for by them they partake of a divine nature, 2 Pet. i. 4.

II. Abraham's obedience to God's precept concerning Isaac.

1. He named him, as God commanded him, v. 3. God directed him to a name for a memorial, Isaac, laughter; and Abraham, whose office it was, gave him that name, though he might have designed him some other name of a more pompous signification. Note, it is fit that the luxuriancy of human invention should always yield to the sovereignty and plainness of divine institution; yet there was good reason for the name, for, (1.) When Abraham received the promise of him he laughed for joy, ch. xvii. 17. Note, When the sun of comfort has risen upon the soul it is good to remember how welcome the dawning of the day was, and with what exultation we embraced the promise. (2.) When Sarah received the promise she laughed with distrust and diffidence. Note, When God gives us the mercies we began to despair of we ought to remember with sorrow and shame our sinful distrusts of God's power and promise, when we were in pursuit of them. (3.) Isaac was himself, afterwards, laughed at by Ishmael (v. 9), and perhaps his name bade him expect it. Note, God's favourites are often the world's laughing-stocks. (4.) The promise which he was not only the son, but the heir of, was to be the joy of all the saints in all ages, and that which would fill their mouths with laughter.

2. He circumcised him, v. 4. The covenant being established with him, the seal of the covenant was administered to him; and though a bloody ordinance, and he a darling, yet it must not be omitted, no, nor deferred beyond the eighth day. God had kept time in performing the promise, and therefore Abraham must keep time in obeying the precept.

III. The impressions which this mercy made upon Sarah.

1. It filled her with joy (v. 6): "God has made me to laugh; he has given me both cause to rejoice and a heart to rejoice." Thus the mother of our Lord, Luke i. 46, 47. Note, (1.) God bestows mercies upon his people to encourage their joy in his work and service; and, whatever is the matter of our joy, God must be acknowledged as the author of it, unless it be the laughter of the fool. (2.) When mercies have been long deferred they are the more welcome when they come. (3.) It adds to the comfort of any mercy to have our friends rejoice with us in it: All that hear will laugh with me; for laughing is catching. See Luke i. 58. Others would rejoice in this instance of God's power and goodness, and be encouraged to trust in him. See Ps. cxix. 74.

2. It filled her with wonder, v. 7. Observe here, (1.) What it was she thought so wonderful: That Sarah should give children suck, that she should, not only bear a child, but be so strong and hearty at the age as to give it suck. Note, Mothers, if they be able, ought to be nurses to their own children. Sarah was a person of quality, was aged; nursing might be thought prejudicial of herself, or to the child, or to both; she had choice of nurses, no doubt, in her own family: and yet she would do her duty in this matter; and her daughters the good wives are while they thus do well, 1 Pet. iii. 5, 6. See Lam. iv. 3. (2.) How she expressed her wonder: "Who would have said it? The thing was so highly improbable, so near to impossible, that if any one but God had said it we could not have believed it." Note, God's favours to his covenant-people are such as surpass both their own and others' thoughts and expectations. Who could imagine that God should do so much for those that deserve so little, nay, for those that deserve so ill? See Eph. iii. 20; 2 Sam. vii. 18, 19. Who would have said that God should send his Son to die for us, his Spirit to sanctify us, his angels to attend us? Who would have said that such great sins should be pardoned, such mean services accepted, and such worthless worms taken into covenant and communion with the great and holy God?

IV. A short account of Isaac's infancy: The child grew, v. 8. Special notice is taken of this, though a thing of course, to intimate that the children of the promise are growing children. See Luke i. 80; ii. 40. Those that are born of God shall increase of God, Col. ii. 19. He grew so as not always to need milk, but was able to bear strong meat, and then he was weaned. See Heb. v. 13, 14. And then it was that Abraham made a great feast for his friends and neighbours, in thankfulness to God for his mercy to him. He made this feast, not on the day that Isaac was born, that would have been too great a disturbance to Sarah; nor on the day that he was circumcised, that would have been too great a diversion from the ordinance; but on the day that he was weaned, because God's blessing upon the nursing of children, and the preservation of them throughout the perils of the infant age, are signal instances of the care and tenderness of the divine providence, which ought to be acknowledged, to its praise. See Ps. xxii. 9, 10; Hos. xi. 1.

Hagar and Ishmael Expelled. (b. c. 1892.)

9 And Sarah saw the son of Hagar the Egyptian, which she had borne unto Abraham, mocking. 10 Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. 11 And the thing was very grievous in Abraham's sight because of his son. 12 And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. 13 And also of the son of the bondwoman will I make a nation, because he is thy seed.

The casting out of Ishmael is here considered of, and resolved on.

I. Ishmael himself gave the occasion by some affronts he gave to Isaac his little brother, some think on the day that Abraham made the feast for joy that Isaac was safely weaned, which the Jews say was not till he was three years old, others say five. Sarah herself was an eye-witness of the abuse: she saw the son of the Egyptian mocking (v. 9), mocking Isaac, no doubt, for it is said, with reference to this (Gal. iv. 29), that he that was born after the flesh persecuted him that was born after the Spirit. Ishmael is here called the son of the Egyptian, because, as some think, the 400 years' affliction of the seed of Abraham by the Egyptians began now, and was to be dated hence, ch. xv. 13. She saw him playing with Isaac, so the LXX., and, in play, mocking him. Ishmael was fourteen years older than Isaac; and, when children are together, the elder should be careful and tender of the younger: but it argued a very base and sordid disposition in Ishmael to be abusive to a child that was no way a match for him. Note, 1. God takes notice of what children say and do in their play, and will reckon with them if they say or do amiss, though their parents do not. 2. Mocking is a great sin, and very provoking to God. 3. There is a rooted remaining enmity in the seed of the serpent against the seed of the woman. The children of promise must expect to be mocked. This is persecution, which those that will live godly must count upon. 4. None are rejected and cast out from God but those who have first deserved it. Ishmael is continued in Abraham's family till he becomes a disturbance, grief, and scandal to it.

II. Sarah made the motion: Cast out this bond-woman, v. 10. This seems to be spoken in some heat, yet it is quoted (Gal. iv. 30) as if it had been spoken by a spirit of prophecy; and it is the sentence passed on all hypocrites and carnal people, though they have a place and a name in the visible church. All that are born after the flesh and not born again, that rest in the law and reject the gospel promise, shall certainly be cast out. It is made to point particularly at the rejection of the unbelieving Jews, who, though they were the seed of Abraham, yet, because they submitted not to the gospel covenant, were unchurched and disfranchised: and that which, above any thing, provoked God to cast them off was their mocking and persecuting the gospel church, God's Isaac, in its infancy, 1 Thess. ii. 16. Note, There are many who are familiarly conversant with the children of God in this world, and yet shall not partake with them in the inheritance of sons. Ishmael might be Isaac's play-fellow and school-fellow, yet not his fellow-heir.

III. Abraham was averse to it: The thing was very grievous in Abraham's sight, v. 11. 1. It grieved him that Ishmael had given such a provocation. Note, Children ought to consider that the more their parents love them the more they are grieved at their misconduct, and particularly at their quarrels among themselves. 2. It grieved him that Sarah insisted upon such a punishment. "Might it not suffice to correct him? would nothing less serve than to expel him?" Note, Even the needful extremities which must be used with wicked and incorrigible children are very grievous to tender parents, who cannot thus afflict willingly.

IV. God determined it, v. 12, 13. We may well suppose Abraham to be greatly agitated about this matter, loth to displease Sarah, and yet loth to expel Ishmael; in this difficulty God tells him what his will is, and then he is satisfied. Note, A good man desires no more in doubtful cases than to know his duty, and what God would have him do; and, when he is clear in this, he is, or should be, easy. To make Abraham so, God sets this matter before him in a true light, and shows him, 1. That the casting out of Ishmael was necessary to the establishment of Isaac in the rights and privileges of the covenant: In Isaac shall thy seed be called. Both Christ and the church must descend from Abraham through the loins of Isaac; this is the entail of the promise upon Isaac, and is quoted by the apostle (Rom. ix. 7) to show that not all who come from Abraham's loins were the heirs of Abraham's covenant. Isaac, the promised son, must be the father of the promised seed; therefore, "Away with Ishmael, send him far enough, lest he corrupt the manners or attempt to invade the rights of Isaac." It will be his security to have his rival banished. The covenant seed of Abraham must be a peculiar people, a people by themselves, from the very first, distinguished, not mingled with those that were out of covenant; for this reason Ishmael must be separated. Abraham was called alone, and so must Isaac be. See Isa. li. 2. It is probable that Sarah little thought of this (John xi. 51), but God took what she said, and turned it into an oracle, as afterwards, ch. xxvii. 10. 2. That the casting out of Ishmael should not be his ruin, v. 13. He shall be a nation, because he is thy seed. We are not sure that it was his eternal ruin. It is presumption to say that all those who are left out of the external dispensation from all his mercies: those may be saved who are not thus honoured. However, we are sure it was not his temporal ruin. Though he was chased out of the church, he was not chased out of the world. I will make him a nation. Note, (1.) Nations are of God's making: he founds them, he forms them, he fixes them. (2.) Many are full of the blessings of God's providence that are strangers to the blessings of his covenant. (3.) The children of this world often fare the better, as to outward things, for their relation to the children of God.

God's Mercy to Hagar and Ishmael. (b. c. 1892.)

14 And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-sheba. 15 And the water was spent in the bottle, and she cast the child under one of the shrubs. 16 And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. 17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. 18 Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. 19 And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. 20 And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. 21 And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

Here is, I. The casting out of the bond-woman, and her son from the family of Abraham, v. 14. Abraham's obedience to the divine command in this matter was speedy—early in the morning, we may suppose immediately after he had, in the night's visions, received orders to do this. It was also submissive; it was contrary to his judgment, at least to his own inclination, to do it; yet as soon as he perceives that it is the mind of God he makes no objections, but silently does as he is bidden, as one trained up to an implicit obedience. In sending them away without any attendants, on foot, and slenderly provided for, it is probable that he observed the directions given him. If Hagar and Ishmael had conducted themselves well in Abraham's family, they might have continued there; but they threw themselves out by their own pride and insolence, which were thus justly chastised. Note, By abusing our privileges we forfeit them. Those that know not when they are well off, in such a desirable place as Abraham's family, deserve to be cashiered, and to be made to know the worth of mercies by the want of them.

II. Their wandering in the wilderness, missing their way to the place Abraham designed them for a settlement.

1. They were reduced to great distress there. Their provisions were spent, and Ishmael was sick. He that used to be full fed in Abraham's house, where he waxed fat and kicked, now fainted and sunk, when he was brought to short allowance. Hagar is in tears, and sufficiently mortified. Now she wishes for the crumbs she had wasted and made light of at her master's table. Like one under the power of the spirit of bondage, she despairs of relief, counts upon nothing but the death of the child (v. 15, 16), though God had told her, before he was born, that he should live to be a man, a great man. We are apt to forget former promises, when present providences seem to contradict them; for we live by sense.

2. In this distress, God graciously appeared for their relief: he heard the voice of the lad, v. 17. We read not of a word he said; but his sighs, and groans, and calamitous state, cried aloud in the ears of mercy. An angel was sent to comfort Hagar, and it was not the first time that she had met with God's comforts in a wilderness; she had thankfully acknowledged the former kind visit which God made his in such a case (ch. xvi. 13), and therefore God now visited her again with seasonable succours. (1.) The angel assures her of the cognizance God took of her distress: God has heard the voice of the lad where he is, though he is in a wilderness (for, wherever we are, there is a way open heaven-ward); therefore lift up the lad, and hold him in thy hand, v. 18. Note, God's readiness to help us when we are in trouble must not slacken, but quicken, our endeavours to help ourselves. (2.) He repeats the promise concerning her son, that he should be a great nation, as a reason why she should bestir herself to help him. Note, It should engage our care and pains about children and young people to consider that we know not what God has designed them for, nor what great use Providence may make of them. (3.) He directs her to a present supply (v. 19): He opened her eyes (which were swollen and almost blinded with weeping), and then she saw a well of water. Note, Many that have reason enough to be comforted go mourning from day to day, because they do not see the reason they have for comfort. There is a well of water by them in the covenant of grace, but they are not aware of it; they have not the benefit of it, till the same God that opened their eyes to see their wound opens them to see their remedy, John xvi. 6, 7. Now the apostle tells us that those things concerning Hagar and Ishmael are allegoroumena (Gal. iv. 24), they are to be allegorized; this then will serve to illustrate the folly, [1.] Of those who, like the unbelieving Jews, seek for righteousness by the law and the carnal ordinances of it, and not by the promise made in Christ, thereby running themselves into a wilderness of want and despair. Their comforts are soon exhausted, and if God save them not by his special prerogative, and by a miracle of mercy open their eyes and undeceive them, they are undone. [2.] Of those who seek for satisfaction and happiness in the world and the things of it. Those that forsake the comforts of the covenant and communion with God, and choose their portion in this earth, take up with a bottle of water, poor and slender provision, and that soon spent; they wander endlessly in pursuit of satisfaction, and, at length, sit down short of it.

III. The settlement of Ishmael, at last, in the wilderness of Paran (v. 20, 21), a wild place, fittest for a wild man; and such a one he was, ch. xvi. 12. Those that are born after the flesh take up with the wilderness of this world, while the children of the promise aim at the heavenly Canaan, and cannot be at rest till they are there. Observe, 1. He had some tokens of God's presence: God was with the lad; his outward prosperity was owing to this. 2. By trade he was an archer, which intimates that craft was his excellency and sport his business: rejected Esau was a cunning hunter. 3. He matched among his mother's relations; she took him a wife out of Egypt: as great an archer as he was, he did not think he could take his aim well, in the business of marriage, if he proceeded without his mother's advice and consent.

Abimelech's Covenant with Abraham. (b. c. 1892.)

22 And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: 23 Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. 24 And Abraham said, I will swear. 25 And Abraham reproved Abimelech because of a well of water, which Abimelech's servants had violently taken away. 26 And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day. 27 And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. 28 And Abraham set seven ewe lambs of the flock by themselves. 29 And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves? 30 And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. 31 Wherefore he called that place Beer-sheba; because there they sware both of them. 32 Thus they made a covenant at Beer-sheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.

We have here an account of the treaty between Abimelech and Abraham, in which appears the accomplishment of that promise (ch. xii. 2) that God would make his name great. His friendship is valued, is courted, though a stranger, though a tenant at will to the Canaanites and Perizzites.

I. The league is proposed by Abimelech, and Phichol his prime-minister of state and general of his army.

1. The inducement to it was God's favour to Abraham (v. 22): "God is with thee in all that thou doest, and we cannot but take notice of it." Note, (1.) God in his providence sometimes shows his people such tokens for good that their neighbours cannot but take notice of it, Ps. lxxxvi. 17. Their affairs do so visibly prosper, and they have such remarkable success in their undertakings, that a confession is extorted from all about them of God's presence with them. (2.) It is good being in favour with those that are in favour with God, and having an interest in those that have an interest in heaven, Zech. viii. 23. We will go with you, for we have heard that God is with you. We do well for ourselves if we have fellowship with those that have fellowship with God, 1 John i. 3.

2. The tenour of it was, in general, that there should be a firm and constant friendship between the two families, which should not upon any account be violated. This bond of friendship must be strengthened by the bond of an oath, in which the true God was appealed to, both as a witness of their sincerity and an avenger in case either side were treacherous, v. 23. Observe, (1.) He desires the entail of this league upon his posterity and the extension of it to his people. He would have his son, and his son's son, and his land likewise, to have the benefit of it. Good men should secure an alliance and communion with the favourites of Heaven, not for themselves only, but for theirs also. (2.) He reminds Abraham of the fair treatment he had found among them: According to the kindness I have done unto thee. As those that have received kindness must return it, so those that have shown kindness may expect it.

II. It is consented to by Abraham, with a particular clause inserted about a well. In Abraham's part of this transaction observe,

1. He was ready to enter into this league with Abimelech, finding him to be a man of honour and conscience, and that had the fear of God before his eyes: I will swear, v. 24. Note, (1.) Religion does not make men morose and unconversable; I am sure it ought not. We must not, under colour of shunning bad company, be sour to all company, and jealous of everybody. (2.) An honest mind does not startle at giving assurances: if Abraham say that he will be true to Abimelech, he is not afraid to swear it; an oath is for confirmation.

2. He prudently settled the matter concerning a well, about which Abimelech's servants had quarrelled with him. Wells of water, it seems, were choice goods in that country: thanks be to God, that they are not so scarce in ours. (1.) Abraham mildly told Abimelech of it, v. 25. Note, If our brother trespass against us, we must, with the meekness of wisdom, tell him his fault, that the matter may be fairly accommodated and an end made of it, Matt. xviii. 15. (2.) He acquiesced in Abimelech's justification of himself in this matter: I wot not who has done this thing, v. 26. Many are suspected of injustice and unkindness that are perfectly innocent, and we ought to be glad when they clear themselves. The faults of servants must not be imputed to their masters, unless they know of them and justify them; and no more can be expected from an honest man than that he be ready to do right as soon as he knows that he has done wrong. (3.) He took care to have his title to the well cleared and confirmed, to prevent any disputes or quarrels for the future, v. 30. It is justice, as well as wisdom, to do thus, in perptuam rei memoriam—that the circumstance may be perpetually remembered.

3. He made a very handsome present to Abimelech, v. 27. It was not any thing curious or fine that he presented to him, but that which was valuable and useful—sheep and oxen, in gratitude for Abimelech's kindness to him, and in token of hearty friendship between them. The interchanging of kind offices is the improving of love: that which is mine is my friend's.

4. He ratified the covenant by an oath, and registered it by giving a new name to the place (v. 31), Beer-sheba, the well of the oath, in remembrance of the covenant they swore to, that they might be ever mindful of it; or the well of seven, in remembrance of the seven lambs given to Abimelech, as a consideration for his confirming Abraham's title to that well. Note, Bargains made must be remembered, that we may make them good, and may not break our word through oversight.

33 And Abraham planted a grove in Beer-sheba, and called there on the name of the Lord , the everlasting God. 34 And Abraham sojourned in the Philistines' land many days.

Observe, 1. Abraham, having got into a good neighbourhood, knew when he was well off, and continued a great while there. There he planted a grove for a shade to his tent, or perhaps an orchard of fruit-trees; and there, though we cannot say he settled, for God would have him, while he lived, to be a stranger and a pilgrim, yet he sojourned many days, as many as would consist with his character, as Abraham the Hebrew, or passenger. 2. There he made, not only a constant practice, but an open profession, of his religion: There he called on the name of the Lord, the everlasting God, probably in the grove he planted, which was his oratory or house of prayer. Christ prayed in a garden, on a mountain. (1.) Abraham kept up public worship, to which, probably, his neighbours resorted, that they might join with him. Note, Good men should not only retain their goodness wherever they go, but do all they can to propagate it, and make others good. (2.) In calling on the Lord, we must eye him as the everlasting God, the God of the world, so some. Though God had made himself known to Abraham as his God in particular, and in covenant with him, yet he forgets not to give glory to him as the Lord of all: The everlasting God, who was, before all worlds, and will be, when time and days shall be no more. See Isa. xl. 28.

CHAP. XXI.

ANd Iehovah, visited Sarah, as hee had said: and Iehovah did unto Sarah, as he had spoken. And Sarah conceived, and bare to Abraham a son, in his old-age: at the set-time, which God had spoken to him. And Abraham called the name of his son, that was borne unto him, whom Sarah bare unto him, Isaak. And Abraham circumcised Isaak his son, being a son of eight daies: as, God had commanded him. And Abraham was, a hundred yeeres old: when Isaak his son, was borne unto him. And Sarah said, God hath maid me a laughter: every one that heareth, will laugh with me. And she said; who would have said unto Abraham, that Sarah should have given sonnes sucke? for I have borne a son, in his old age. And the childe grew, and was weaned: and Abraham made a great banquet, in the day that Isaak was weaned. And Sarah saw, the son of Hagar the Aegyptian, which she had borne unto Abraham, laughing. And shee said to Abraham; Cast out this bond woman, and her son: for the son of this bond woman, shall not be heire, with my son, with Isaak. And the word was very evill, in the eyes of Abraham: because of his son. And God said, unto Abraham; Let it not bee evill in thine eyes, because of the lad, and because of thy bond-woman; in all that Sarah shall say unto thee, heare her voice: for in Isaak, shall seed be called to thee. And also the sonne of the bond woman, I will make of him a nation: because he, is thy seed. And Abraham rose-earely in the morning, and tooke bread, and a bottle of water, and gave unto Hagar, putting it on her shoulder; and the child, and sent her away: and shee went and wandred, in the wildernesse of Beer-sheba. And the water of the bottle, was spent: and she cast the child, under one of the shrubs. And she went, and sate herselfe over-against him, going-far-off about a bow shoot; for she sayd, let me not see the death of the child: and she sate over-against him, and lifted up her voice and wept. And God heard, the voice of the lad; and an Angell of God, called to Hagar, out of heaven; and said unto her, what aileth thee Agar? feare not, for God hath heard the voice of the lad, there where he is. Arise, lift up the lad, and hold him in thy hand: for I will make of him, a great nation. And God opened her eyes, and she saw a well of water: and she went and filled the bottell with water, and gave the lad drinke. And God was with the lad, and he grew: and dwelt in the wildernesse, and was a shooter with bow. And he dwelt in the wildernesse of Pharan: and his mother tooke him a wife, out of the land of Egypt.

And it was, in that time; that Abimelech, and Phicol prince of his host, said unto Abraham, saying: God is with thee, in all that thou dost. And now, sweare unto me here by God; If thou shalt lye unto me, or to my son, or to my newphew: according to the kindnes that I have done vnto thee, thou shalt do unto me; and unto the land, in the which thou hast sojourned. And Abraham said; I, will sweare. And Abraham reproved Abimelech, because of a well of water, which Abimelechs servants had violently-taken away. And Abimelech said, I know not, who hath done this thing: and also thou, didst not tell mee; and I also, did not heare it, but to day. And Abraham tooke sheepe and oxen, and gave to Abimelech: and both of them stroke a covenant. And Abraham set, seven ewe-lambes of the flocke, by themselves. And Abimelech said, unto Abraham: what meane here, these seven ewe-lambes; which thou hast set by themselves? And hee said; for, the seven ewe-lambes, thou shalt take of my hand: that they may be to me for a Testimonie; that I have digged, this Well. Therefore, he called that place, Beer-sheba: because there they sware, both of them. And they stroke a covenant, in Beer-sheba: and Abimelech rose-up, and Phicol the Prince of his host, and they returned, into the land of the Philistines. And hee planted a tree in Beer-sheba: and he called there, on the name of Iehovah, the eternall God. And Abraham sojourned, in the land of the Philistines many daies.

Annotations. Visited] This word signifieth a remembrance, providence, care and performance of that which was spoken, be it good or evill. For good, as here, and Gen. 50. 24. Exod. 4. 31. Luk. 1. 68. and often. For evill, and so it meaneth punishment, Exod. 20. 5. Psal. 89. 33. Num. 16. 29. The Chaldee here translateth remembred: and the Hebrew implyeth that, as 1. Sam. 15. 2. Vers. 2. conceived,] hereupon her faith is commended, Heb. 11. 11. By saith Sarah her selfe received strength to conceive seed, and was delivered of a child when when she was past age, because shee judged him faithfull who had promised, in his] or, to his oldage: so vers. 7. the set time] promised the yeere before, Gen. 18. 10. Hereupon Isaak is sayd to be borne of a freewoman, by promise, and after the spirit, Gal. 4. 22, 23, 29. and this birth is set forth as an example of Gods mercy to, and increase of his Church, by the covenant of grace in Christ under the new Testament, whereof Sarah was a figure; Esay 51. 2, 3. Gal. 4. 24. 28. Vers. 3. Isaak] which signifieth Laughter, or Ioy: this name was foreappointed him of God, Gen. 17. 19. Vers. 4. son of 8 daies] or, 8 daies old: but understanding, in the 8 day, as the Greeke translateth it: see the Law, Gen. 17. 12. Isaak is the first that wee read of, circumcised at this age. Vers. 6. made me] or, made laughter to me, that is, joy, as the Chaldee translateth it: as if shee had said, hath made me to laugh, or, rejoyce. The word is sometime used for laughing to scorne, or mocking, as v. 9. & Ezek. 23. 32. and so some understand it here, laughter at me, that is, hath made me to be laughed at; meaning of the profane, which would laugh & mocke, as did Ismael, verse 9. Though both may bee implyed in the word, yet the first seemeth most proper: and according to the prophesies, Rejoyce thou barren which didst not beare, Esay. 54. 1. which hath reference to this birth. Gal. 4. 22.—27. 28. & Esay 51. 2. 3. with me] or at me: but the Greeke translateth it, rejoyce with me: the Chaldee also turneth it into joy. And so the Prophet, Rejoyce yee with Ierusalem, and be glad with her, all ye that love her, Esay 66. 10. which Ierusalem, was figured out by this Sarah, Gal. 4. 22, 26. Vers. 7. should have given sons] Hebrew hath given sons: so noting the certainty: speaking as of a thing done. By sonnes, is meant any sonne, or child: as the Greeke explaineth it: see Gen. 46. 23. The like admiration is spoken by the Church, Esay 49. 21. who hath begotten me these? The Chaldee paraphrast referreth this to God, saying, faithfull is he that said to Abraham, and hath fulfilled it, that Sarah should give sucke, Vers. 8. weaned] The Hebrew word signifieth an exchange of one thing for another; and so in weaning, from milke to stronger meat: which as it signified in Isaak a growth in strength of nature, so is it in the faithfull, a signe of growth in grace and understanding, 1 Cor. 3. 1, 2. Heb. 5. 12, 13, 14. and of abstaining from worldly childish pleasures. Psal. 131. 2. and Isaak being a figure of all the children of promise (Gal. 4. 28.) we may hereupon gather the reason why Abraham made so great a banquet at Isaaks weaning. So at Samuels weaning hee was presented to the Lord, with a spirituall feast, or sacrifice 1 Sam. 1. 22, 24. Vers. 9. laughing] that is, deriding or mocking: for so laughing often signifieth, as Gen. 19. 14. Ezek. 23. 32. Lam. 1. 7. it meaneth also abusing otherwise, whereupon laughter and scorne followeth, as Gen. 39. 14. 17. also idolatrous laughing or play, as Exod. 32. 6. Hereupon the Ierusalemy paraphrast referreth it to this latter, of laughing in Gods worship: the Greeke translateth it, playing with Isaak her sonne: (which word playing is sometime used for fighting, 2 Sam. 2. 14, 16.) and by laughing or mocking, the Scripture often noteth a contemptuous and malignant carriage, Iob 30. 1. and 12. 4. Lam. 3. 14. Mat. 27. 29. But the Apostle plainly calleth it persecuting, and saith, as then he that was born after the flesh, persecuted him that was borne after the spirit, even so it is now, Gal. 4. 29. And here beginneth by an Egyptians son, that 400 yeeres affliction, spoken of in Gen. 15. 13. Vers. 10. this bondwoman,] shee figured the old Testament: and her sonne, such as are under the works of the law, Gal. 4. 24. and the mother being to be cast out, it is likely shee was the cause, or an abettor of her sons evill. not be heire,] or, not inherit: under which inheritance is figured heavenly blessings in Christ, and life everlasting. Gal. 3. 18, 29. and 4. 7. 1 Pet. 1. 4. So Ismael cast out from being heire, is a type of servants that abide not in the house for ever, that is, of reprobates, Iohn 8. 35. Galat. 4. 30. And though Ismael were now but a youth, yet even a child is known by his doings, whether his worke be pure and right. Prov. 20. 11. therefore Sarah by the spirit of God uttered this speech, and God confirmeth it, ver. 12. and Paul saith not that Sarah, but the Scripture speaketh this, Galat. 4 30. and by this it is probable, that Ismaels mocking, was about the inheritance; as some of the Hebrew Doctors also have observed: R. Moses Gerundens. my son,] who am a free-woman, with Isaak, who is freeborne: see Gal. 4. 30. 31. 28. Vers. 11. very evill,] or vehemently evill, that is, very much displeasing, as on the contrary, to be good in the eyes of any, is to please or content, Gen. 20. 15. because,] or, for the causes: so v. 25. The love to his son, caused this griefe: howbeit when God bad him kill his beloved son Isaak, he shewed no such discontentment, Gen. 22. 2, 3. it seemeth hee thought this to proceed but from Sarahs owne passion of minde, till hee was further informed of God, vers. 12. 14. Vers. 12. shall seed bee called to thee] or, shall thy seed be called: they shall be named of Isaak, not of Ismael: that is, (as Paul inferteth) they which are the children of the flesh, these are not the children of God; but the children of the promise, are counted for the seed: Rom. 9. 7. 8. Seed to thee, may also bee read seed of thee, that is, thy seed: for the Scripture sometime putteth one for another, as disciples to thee, Mar. 2. 18. is the same that disciples of thee, or thy disciples, Mat. 9. 14. From this limitation of Abrahams seed to Isaak, the Iewes do reckon none for Abrahams, but the Israelites: as in their Canons they say: who so voweth concerning Abrahams seed, is free from Ismaels and Esaus sonnes, and is not bound but touching Israelites: as it is said, for in Isaak shall seed be called to thee: and loe Isaak said to Iaakob, And God give thee the blessing of Abraham, Gen. 28. 4. Maimony, treat. of Vowes, chap. 9. S. 21. Vers. 13. make of him] Heb. put him unto a nation, so verse 28. Compare Gen. 17. 20. thy seed] thy sonne, according to the flesh: though not after the promise as Isaak was. Vers. 14. bread] Sometime bread is used for all food, as in Mark. 6. 36. compared with Mat. 14. 15. Psal. 78. 20. if it be not so here, the Scripture would note the great hardnesse and miserie which they must indure that are cast out of the Lords inheritance. and the child] to weet, he gave unto her, he being now about 18. yeeres of age: so casting him his first borne son, with her, out of his house. the wildernesse,] the way towards Egypt, where there was no way, no food, no waters, no inhabitants: thus were they exposed to many miseries: see Deut. 8. 15. Ier. 2. 6. Contrariwise, Isaaks children were led and guided of God, through that great & fearfull wildernes, wherein Ismael and his mother wandred: Deu. 32. 10. 11. 12. Ex. 13. 21. 22. Our English word wildernesse, signifieth a place where men goe wild, that is, goe astray, or wander, as Agar here did; and so in Iob 12. 24. Psal. 1074. 40. the like is spoken. In Hebrew it is called Midbar, as being without order, a place not for men to dwell in; but onely for beasts, who there must also be led and gouerned. See Exod. 3. 1. 18. Vers. 15. she cast the child] that is, shee left him being sicke, and fainting for thirst. The state of such as are without Christ is hereby resembled: Esay 65 13, but they that drinke of his waters, shall never thirst, for it shall be in them a well of water, springing up unto everlasting life, Ioh. 4. 14. shrubbes,] or, trees, as the Chaldee expounds it. The Greeke saith, under a firre-tree. Vers. 16. the death,] This sheweth the extremitie that they were come into in the desert, who erewhile had meat and drinke enough in Abrahams house, now ready to perish for thirst: God so chastening their former insolencie. A like example is of the prodigall son, who almost dyed for hunger, when the servants in his fathers house had bread enough, Luk. 15. 14. 17. for the man that wandreth out of the way of understanding, shall remaine in the congregation of the dead, Prov. 21. 16. Vers. 17. there where] in Greeke, from the place where he is: that is, in this desolate wildernesse, where he lyeth, perishing, forsaken of all Compare herewith Gods promises to his people in miserie, Deut. 4. 27.—30. and Psal 107. 4. 5, 6. And thus God remembreth his former promises, Gen. 17. 20. and 16. 10. &c. Vers. 19. she saw a well,] which though it were there before, yet she saw not, her eies being holden, till they were opened of God, (as in Luke 24. 16. 31.) By similitude of waters breaking out in the wildernesse, and drawing waters out of the wells of salvation, the Scripture denoteth the spirituall graces of the gospel, communicated with the poore afflicted, Esay 35. 6. and 12. 3. Ver. 20. God was] The Chaldee paraphraseth, the word of the Lord was a helpe to the lad. shooter with bow] or, an archer: and so consequently, a wariour: for shooting with bow, was used in battels with men, Gen. 49. 23. 24. and 48. 22. and thus the oracle was fulfilled, that hee should be a wild man, and have his hand against every man, Gen. 16. 12. Vers. 21. of Pharan] or Paran: a wildernesse next adjoyning to the desert of Sinai, through which the Israelites journeyed as they went from Egypt to Canaan, Num. 10. 12. and 13. 1. 4. Deut. 33. 2. Hab. 3. 3. Vers. 22. Abimelech,] King of Gerar in Palestina: see Gen. 20. 2. Prince] that is, chiefe Captaine: as the Greeke calleth him Archistrategos, Chiefe-leader of the Armie. God is] the word of the Lord is for an helpe to thee, saith the Chaldee paraphrast: so in the verse following, for God, he useth the word of the Lord. Vers. 23. if thou shalt lye,] that is, that thou wilt not lye: as Psal. 89. 36. an imperfect speech, where an imprecation is understood, which sometimes is expressed in part, as in Ruth 1. 17. the Lord doe so to me and more also, if. &c. For an oath, is both a taking of the Lord to witnesse that which one sweareth, and to punish if any violate his faith: both which Paul expressed when he sware, I call God for a witnesse upon (or against) my soule, 2 Cor. 1. 23. See before Gen. 14. 23. and 26. 29. The Greeke for lying translateth hurting, or wronging. It meaneth false and deceitfull dealing contrary to the covenant now to be made betweene them, see Ps. 44. 18 V. 25. a well] which was of great use and worth in that dry country, as the south parts of Canaan are noted to bee, in Iudg. 1. 15. Hereupon grew that betweene Isaak and the Philistines, for wells of water, Gen. 26. 18. 20. 21. The Greeke for well, translateth wells, as being many: and indeed Abraham had there moe wells then one, as appeareth by Gen. 26 15. 18. and it is usuall in scripture, to put one for many, as is obserued, on Gen. 3. 2. and 4. 20. Albeit the 30. vers. sheweth rather one speciall to be here meant; where also the Greek speaketh of one. Vers. 31. Beer sheba] by interpretation, the well of the oath, as the Greeke translateth it, and the words following doe confirme: or, the well of seven; because of the 7 lambes forementioned, for Sheba usually signifieth seven, and Shebuah, an oath. See also Gen. 26. 33. they sware,] or, were sworne: for swearing is alwaies expressed in Hebrew, in the forme passive, to be sworne; because it is with a passion of the mind, and offred or occasioned by another. It hath also the signification of seven, which is a mysticall number, Gen. 2. 2. The reason hereof some thinke to be, because it is confirmed as by seven, that is, by many witnesses: or, as having reference to the seven spirits that are before the throne of God, Rev. 1. 4. the seven hornes, and seven eyes of the Lambe (Christ,) which are the seven spirits of God sent into all the world, Rev. 5. 6. Wherefore Abrahams seven lambes, seeme to bee not without mystery. Vers. 33. he planted] that is, Abraham planted: as the Greeke expresseth: which sheweth his purpose and hope here long to continue. a tree] or, a grove: that is, a plot of trees: the Greeke saith, hee planted a field: the Ierusalemy Thargum translateth it, a paradise, or orchard: and it is usuall to put one for many, see Gen. 3. 2. The Hebrew Aeshel is used also for a tree, in 1 Sam. 22. 6. and 31. 13. which another Prophet rehearsing, calleth Aelah, that is, an Oake, 1 Chron. 10. 12. It is before recorded, that Abram had such trees by his tent, under whose coole shadow men sate and were refreshed, in that hot Country, Gen. 18. 1, 4, 8. but by that which here followeth, that hee called there on the name of the Lord, it is also probable, that this plantation was for religious use, which before the Law given by Moses, might bee lawfull; and was used generally of the nations, Deut. 12. 2. but after was forbidden, when God had chosen a place of worship. Yet as from Abrahams example, offring his sonne Isaak, Gen. 22. the Iewes would superstitiously sacrifice their children, Ier. 7. 31. and 19. 5. so from Abrahams grove, they used groves for religious use, and sacrificed under greene trees: 2 King. 17. 10. Ier. 17. 2. Esay 57. 5. But God forbad such things, Deut. 16. 21. yet the heathen Romans commanded them, saying, Lucos in agris habento: Leg. 12. tab. de relig. lex. 2. eternall God] or, God of eternitie, or, of the World. But the Greeke translateth eternall; and so God is called in Rom. 16. 26. Here is the first place, where this title was given him. Ver. 34 many daies] or, yeres, (as Gen. 4. 3.) Thus God gave some rest to this weary pilgrim: hee dwelled here still when Isaak was offred, (which was in the 33. yeere of his life,) Gen. 22. 19. and how long after is uncertaine.