Matthew Poole and continuators on Genesis 16

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

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

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

Marginal references: Heb. be builded by her.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hath heard thy cry in thy affliction.

Marginal references: That is God shall hear.

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

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

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

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

Marginal references: Chap. 25. 18.

13. And she called the name of the LORD that spake unto her, Thou God seest me : for she said, Have I also here looked after him that seeth me ?

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

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

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

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

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

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

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

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