Commentary on Genesis and Exodus, Commentary · Chapter 16
CHAP. XVI.
1. The Method and parts.
THis Chapter hath two parts, the giving of Hagar by Sarai to Abraham, from v. 1. to 5. the sequele thereof, from thence to the end.
In the first part. 1. There is the cause that moved Sarai to give Hagar, on her part, because she had no children, v. 1. on Hagars part, shee hoped to have a childe by her, v. 2. 2. The manner is expressed how Hagar was given, and when, v. 3. 3. The effects and fruits; Hagar is conceived with childe. v. 4.
Secondly, the sequele of this marriage, is first the departure and flying away of Hagar. v. 5. to 7. then her returne with the occasion thereof. Hagar flyeth, because Sarai corrected her; this she did by Abrahams leave, Abraham gave leave because Sarai complained because Hagar despised her, v. 4, 5.
In Hagars returne: 1. the Angell biddeth her goe, and humble her selfe to her mistresse, v. 8, 9. 2. the Angell prophesieth of the number of her seed, v. 10. of the name of her sonne, v. 11. his quality and condition, v. 12. 3. Agars thankfulnesse and obedience is expressed, ver. 13, 14. 4. the accomplishment of the prophecie, concerning the birth and name of her sonne.
2. The difference of translations.
v. 3. she tooke Agar the Egyptian. H. then Sarai Abrahams wife tooke Hagar. caet.
H. detr.v. 5. thou doest me wrong. H.S.B.G. I have judgement against you. C. the injury done to me, be upon you, Tr. mine injury is upon thee. P. heb. It is more like that Sarai maketh Abraham the cause of her wrong, because he corrected no: T.c. C.c.Hagars male pertnesse, than that she wished evill unto him.
v. 7. which is in the way toward Sur, in the wildernesse. H. which is in the way Agara. C. which is in the way to Sur. caet. the Sept. have not this clause.
S. de. H. ad. C.c.v. 11. The Lord hath received thy prayer. C. marked thine affliction. T.P. heard thy tribulation, caet.
12. His hand against every man, and every mans hand against him. caet. but the Chalde hath. he shall stand in need of all men, and all men of him.
T.r.13. I have seene the things behind him, that seeth me. H.P. I have seene him face to face that seeth mee. S. I have looked after him that seeth me. B.G. I doe see after him that seeth me. Tr. that is, I have seene God and live.C.c.
14. Betweene Recam and Agara, C. Cades and Bered.
3. The explanation of doubts.
QVEST. I. Whether Sarai gave Agar to Abraham by Gods instinct.
Vers. 2. I Pray thee goe in unto my maid. &c. 1. It is most like that this Agar, as Philo noteth, though by nation an Egyptian, yet in religion was of Abrahams faith: for he would not be unequally yoked with one of a divers faith. 2. It is also probable, that seeing Abraham did goe in unto her only for procreation, that after she conceived, hee did no more company with her, as Philo also observeth, lib. de Abraham. 3. But it is unlike that Sarai gave this counsell to Abraham, to take her maid by Gods instinct, as Iosephus thinketh: for God would not goe against his owne ordinance, they two shall bee one flesh, Gen. 2.4. Neither did Sarai this so much for desire of procreation, and to try, as Chrysostome conjectureth, whether the cause of sterility were in her or her husband, but chiefly in regard of the blessing which was promised to Abrahams seed: in which respect her fault is somewhat excused, yet it cannot be defended, because she faileth in the meanes. 5. Neither is it like that this Hagar was Pharao his daughter (as some of the Hebrewes,) but some of the maids rather of Pharao his house, that were given to Sarai, Gen. 12.16.
QVEST. II. Why ten yeares of Abrahams dwelling are mentioned.
3. THen Sarai tooke Hagar, &c. after Abraham had dwelled ten yeares. &c. Plutar. de virtut. m…lier.1. Plutarke hath the like story of Stratonica, that being barren, gave unto Dejotarus her husband Electra, by whom he had children: thus the heathen were readie to imitate the infirmities of holy men and women, but not to follow their vertues. 2. Mention is here made of tenne yeares, not because this time is set, as the Hebrewes imagine, for the triall whether the wife is like to be barren or fruitfull: for Rebecca was twentie yeares barren: neither, as Cajetan, to shew, that Sarai was past hope of children who was now 75. yeare old, tenne yeare younger than Abraham: but rather,Chrysost. hom 38. in Gen. as Chrysostome noteth both to shew Abrahams constant and chaste love toward his wife that notwithstanding this experience of her barrennesse, did content himselfe with her: and his faith toward God, that staying thus long after the promise, yet despaired not of the performance thereof. Perer.
QVEST. III. Of Hagars sinnes, Saraies faults, and Abrahams infirmity.
Vers. 6. SArai dealt roughly. 1. In Hagar divers faults are discovered, first her unthankfulnesse and contempt toward her mistresse, that had so much honoured her: secondly, her obstinacy in refusing to be corrected, but flying away▪ then her froward mind in taking the way by Sur into Aegypt, thinking never to returne, Oecolamp. and so to play the Apostata from her faith, which she learned in Abrahams house. 2. Sarai also diversly sheweth her infirmity, first her patience, in being so much moved at the insolency of her maid: then her rashnesse in charging Abraham without cause, and wishing God to bee judge against her selfe. Musculus: thirdly, her too great sharpnesse and severity against Hagar, as Ambrose noteth, which was constrained to escape her hands by flying away: immoderatius permissa ultione utitur, &c. Sarai in her anger doth intemperat…ly use the power committed to her: lib. 1. de Abra…. c. 4. so also Calvin. for though the Angels afterward bid Hagar humble her selfe to her mistresse, that doth not justifie Saraies rough dealing, (though I confesse Hagar was more in fault) for there is no place of resistance or contumacy against superiors, though they incline too much to severity: the Hebrewes also note that afterward the Ismaelites and Agarens afflicted the Israelites, because Sarai used Hagar so hardly. 3. As Abraham sheweth his love to Sarai, in preferring a barren wife before a fruitfull maid. Luther: yet hee bewrayeth his forgetfulnesse, in committing Hagar to the power of his angry wife, being with childe (as hee did imagine) with the promised seed: so it falleth out, when any thing is attempted beside Gods word, as this marriage with Hagar was, our minds are amazed upon every accident, and find no stability. Calvin.
QVEST. IV. How the Angell speaketh in the person of God.
Vers. 10. I Will greatly increase thy seed, &c. 1. This was not some Prophet, at Sem, as R. Levi thinketh, but an Angell. 2. The Angell speaketh in the person and authority of God, by whom he was sent, as it is usuall in scripture for the messenger to use the name of the sender: and it may well bee, that Christ was the chiefe in all such embassages, and therefore it is no marvell, if the Angels speake in the person of the divine Majesty. Calvin. 2. Ismael is called Agars seed, not Abrahams, Ismael, Why called Agar… seed not Abrahams.though hee came out of his loynes, because the promise of blessing was not made concerning the sonne of the bond-woman, but of the free.
QVEST. V. Of the populous nations of the Ismaelites and Saracens.
IT shall not be numbred for multitude, &c. 1. This we see accomplished, Gen. 25. where Moses rehearseth twelve Princes of Ismael, according to the promise of God, Gen. 17.20. 3. but yet it more abundantly now appeareth, in the populous nations of the Saracens, first called Agarenes, then Arabians, but called Saracens, not of Saraca a region in Arabia, as Stephanus thinketh, lib: urbib. but of Sara: for they hiding the obscurenesse of their birth and beginning from Agar a bond-woman, doe challenge to bee the right heires of Abraham. Luther.
QVEST. VI. Ismael the first in scripture called by his name before his birth.
Vers. 11. THou shalt beare a sonne and call his name Ismael, &c. 1. Shee knew that she was with childe, but she was not sure before, that she went with childe of a sonne. Musculus. 2. That fable of the Hebrewes, that Hagar did miscarry of her childe in the wildernesse, and was conceived againe, is worthy no credit: for the Angell saith, thou art with childe, and mention is made of her conceiving before. 3. Cajetan. noteth that Ismael was the first in Scripture, whose name was foretold before his birth: but it is further observed by a learned man, (in his Concent) that Ismael is the onelyonly evill man described by his name, before hee was borne: the rest were Isaak, and Iosias in the old testament: our blessed Saviour and Iohn Baptist in the new: But in or before the birth of these foure; whose names were foretold, there was some miracle shewed: Isaak borne of Sara, at …0. yeares of her age: when Iosias was named the altar clave asunder: when Iohn Baptist was promised his father was stricken dumbe: our blessed Saviour was borne of a virgin: but in the foretelling of Ismaels name, no miracle, that wee read of, was wrought.
QVEST. VII. Of Hagars tribulation, what it was, and how she was heard.
Vers. 11. THe Lord hath heard thy tribulation, &c. 1. Hagar… affliction and tribulation was not onelyonly in being throughly handled of her Mistresse, but in wandring up and downe in the wildernesse in hunger and thirst. Perer. 2. God heard her tribulation, that is, pittied her trouble: the Chalde paraphrast thinketh that shee prayed to God, and so the Lord heard her prayer: but there being no remembrance in this place of her prayer, it is more like, that God of his great mercy had compassion on her misery: her afflictions spake, though she held her peace. C…lvin. …. For such is the Lords mercy, that hee hath pity on those, which are worthily punished, as Hagar was for her stubbornnesse. Muscul. and the Lord respected her for his servant Abrahams sake, by whom she was with child.
QVEST. VIII. How Ismael is called a Wild man.
Vers. 12. HE shall be a wilde man, his hand against every man. 1. The Chalde readeth verbatim according to the Hebrew, he shall be onager homo, a man like a wilde asse. 1. a wilde man: rather than a fruitfull man, as Oleaster deriveth the word.
2. And so have Ismaels posterity shewed themselves, namely the Saracens, as savage men living by robbing and stealing, as they which have written of them doe testifie. Ammian. Marcel. lib. 14. de morib. Saracen.
3. Though it be no blessing simply, to be enemies to all men, and all men to them, yet in respect of servitude and bondage, this is a benefit of the middle sort, not to bee overcome of enemies, but to live in despite of them. Mercer.
QVEST. IX. How he shall dwell in the presence of his brethren.
SHall dwell in the presence of his brethren, &c. 1. Some interpret in despite of his brethren, as not afraid of them. 2. Some contrariwise that hee shall amongst his enemies have some friends and brethren. 3. Others note his cruelty, that he shall not spare to afflict his brethren. 4. Others, that he shall be a nation by himselfe not mixed with his brethren. 5. But the best interpretation is, that hee should enlarge his coasts round about bordering upon his brethren, the Idumeans, Madianites, Moabites, Ammonites, Rasi Iunius. 6. But where as Hierome translateth, he shall pitch his tents, though it fitly expresse the manner of the dwelling of the Arabians in tents, yet so much is not implied by the originall word, (shaca…) which signifieth only to dwell.
QVEST. X. How Hagar is said to see after him that seeth.
Vers. 13. HAve I not here also looked after him that seeth me, &c. 1. the meaning is not that she onelyonly saw the backe parts of the Angell appearing to her in humane shape, as the latine translator readeth. 2. Neither as Lyranus, because she saw the Angell of God after and againe, having seene him formerly in her masters house. 3. Neither as Vatablus and Cajetane following Kimhi, are these words to be read with an interrogation, have I seene afterward him? and so the answer to be negative, that she saw him not, but the Angell suddenly vanished away, as in the 12. of Judges, when hee appeared to Sampsons parents. 4. Neither doth Hagar reprove her dulnesse, because she began not sooner to looke after and attend upon God that was present with her. 5. R. Isaak thus expoundeth: that at the last shee began to see and perceive, that it was best for her to returne unto her dame, which she considered not before. 6. Some place the emphasis or force in this word heere, that even in that place in the wildernesse, she had seene an Angell. Mercer. 7. But the right and proper meaning is, that she seeth, that is, liveth, after shee had seene God, for they thought no man could see God and live, and therefore Iacob also said, I have seene God face to face, and my life is preserved, Gen. 32.30.
QVEST. XI. Who is understood by the living and seeing.
Vers. 14. THe well of him that lo…eth and seeth. 1. Some referre both unto God. 2. some to the Angell, who as Gods Minister, though not as God, liveth and seeth. 3. Some, living, understand of Ismael that lived. 4. But Hagar saying the well of the living and seeing: by living understandeth her selfe, that lived after this glorious sight, by seeing God, which seeth our afflictions.
QVEST. XII. Of Cades and Sur.
BEtweene Cadesh and Bered. 1. These were two places in the wildernesse of Sur▪ which extended to the red sea. 2. Cadesh is that place where the water gushed out of the Rocke, and the people murmured against God, Numb. 20. 3. It is called a well, and before a fountaine, because it was a deepe fountaine: for as Augustine saith: omnis putens fons, non omnis fons puteus, Every well may be called a fountaine, not eueryevery fountaine a well.
QVEST. XIII. Why Abraham not Hagar gave the name to Ismael.
Vers. 15. ABraham called his name Ismael, &c. 1. Before it is said, thou shalt call: and here Abraham giveth the name, as he had learned of Hagar, and so in effect she gave it. Perer. 2. For the Lord would not by his oracle diminish the right of the father, to whom it belonged to give the name. Muscul. as Eva is said to have given Seth his name, Genes. 4.25. yet Adam first called him so. Gen. 5.3.
4. Places of doctrine.
1. Doct. Evill must not be done, that good may come thereof.
Vers. 2. I Pray thee goe in unto my maid, it may be I shall be builded by her, &c. S…ra though shee had a good intent, that Gods promise concerning Abrahams seed might be accomplished, yet shee doth not well to use unlawfull meanes, that Abraham may have this seed by a concubine, for according to Saint Pauls rule, we must not doe evill, that good may come thereof, Rom. 3.8. And this device of Sara prospered not, she being so farre from being builded and increased hereby, that the posterity of the seed of Ismael, the Ismaelites and Hagarenes became enemies afterward to her owne seed▪ Musculus.
2. Doct. They that punish justly are not persecutors.
Vers. 6. SArai dealt roughly with her. Augustine from this example collecteth, that they alwayes which inflict punishment, are not persecutors, and that discipline may be administred justly against the obstinate, as Sarai dealt with Hagar: Hagar passa est persecutionem à Sara, hac tamen sancta erat, qua faciebat illa iniqua, quae patiebatur. Hagar suffered persecution of Sara, and yet she was holy that did it, the other evill that suffered it, Epist. 50.
3. Doct. Religion no enemie to politicke order.
Vers. 9. HVmble thy selfe under her hands. Hagar was a bond-servant, whose condition then was very hard: yet the Lord commandeth her to returne to her mistresse: we see then that religion dissolveth not politicke order, neither is the doctrine of faith, a doctrine of licentious liberty. Hagar though now come to herselfe, and called of God, yet is not to renounce her condition and state of life: according to Saint Pauls rule, Let every man abide in the same calling wherein he is called, &c. 1 Cor. 7.10. Luther.
4. Doct. The office of Angels.
THe Angell of the Lord said to her, &c. This is the first place that maketh mention of the apparition of Angels. This Angel is sent to call home againe Hag…r to her station and calling: so the Angels chiefe office is to protect the servants of God, and to bring home againe those that erre: so as the Apostle saith, They are all ministring spirits sent forth to minister for their sakes that shall be heires of salvation, Heb. 1.14.
5. Places of Confutation.
1. Confut. Polygamie of the fathers, never lawfull or dispensed with.
Vers. 3. THen Sarai Abrahams wife tooke Agar. 1. Some thinke that Abrahams marriage (or copulation rather) with Hagar was lawfull: and that Sarai was moved of God to perswade this marriage to Abraham, Ioseph. lib. 1. antiquit. But this no where appeareth, for though God approved Sarai her advice for the casting out of the bond-woman with her sonne, Gen. 21.8. yet it followeth not that God liked of her counsell in Abrahams taking her to be his wife.
2. Some thinke that adultery was not yet forbidden by any law: Ambrose, because Abraham was both before the Law and the Gospell, he thinketh him to have beene blamelesse.Lib. 1. de Abraham. cap. 4. Adultery and Polygamie alwayes unlawfull. Durand. in sent. … cap. 33. Tostat. in. 19. Mat. 19. Polygamie n… ver dispensed with. Durandus also and Tostatus are of opinion, that polygamie was lawfull before it was forbidden by the positive law of the Gospell. But the saying of our Saviour, a principio non fuit sic: from the beginning it was not so, sufficiently confuteth these assertions, seeing God in Paradise made unto Adam but one Eva, one wife for one husband.
3. Some simply allowed not the polygamie of the fathers, but hold that it was permitted by some speciall dispensation for those times: and so though they will not simply justifie it, yet they qualifie and excuse it by these reasons.
1. Theodoret saith, neque natura, neque lex ulla tunc scripta, &c. Neither nature, nor any written law did forbid then the having of many wives, Cont. Though no law were yet written that made any such prohibition, yet they had the law of the creation, they two shall be one flesh, Matth. 19.5. which was continued by faithfull tradition, and the lively examples of the Patriarks.Que. 66. in Gen.
2. This marriage proceeded not of any intemperate lust, but was done, studio quarendae posteritatis, of a desire to increase posterity, Ambr. Cont. The Apostle for this hath given us a rule, not to doe evill,Lib. 1. ad Abra…. cap. 4. that good may come thereon, Rom. 3.8. Abrahams good intention doth not excuse an unlawfull action.
3. Abraham did it not of himselfe: Augustine saith, Voluntatem illius non voluptatem suam implevisse▪ accepisse non petisse: that he fulfilled not his owne lust, but his wives desire,Lib. 16. de Civit. Dei. cap. …5. he asked her not but received her. And he to this purpose urgeth the Apostle words, that the man hath not power over his owne body, but the woman, 1 Cor. 7.
Contra. If this were a good defence, then Adams excuse also might have served, because the woman gave him th… apple, and he did eat. The Apostle giveth the woman power over her husbands body, and the man likewise over the womans, to performe mutually the matrimoniall duties: but the woman can no more give liberty to the husband to joyne unto strange flesh, than the husband can unto the woman. As the Apostle in the same place restraineth that liberty, Let every man have his wife, let every woman have her husband, 1. Cor. 7.3. they must be the one addicted and obliged only to the other.
Lib. 1. de Abrah. cap. 4.4. Ambrose againe excuseth this marriage of Abraham with Hagar, by the mystery in it, as it is expounded by S. Paul, Galat. 4. quod ergo putabas esse peccatum, advertis esse mysterium: that which you thought was iniquitie, appeareth to be a mysterie.
Abrahams mariage with Hagar not excused, because of the mystery.Contra. A mysterie we admit, according to the Apostles collection, in Abrahams marriage with Hagar, but that giveth no liberty or immunity unto it: for so theft might be excused, because the suddennesse of Christs comming to judgement, is likened to the comming of a theefe in the night: neither is it therefore a thing excusable to play an unrighteous steward, because Christ draweth a parable from thence, Luk. 16.
5. Augustine further saith, sufficiendae prolis causa erat uxorum plurium simul uni viro habendarum in…culpabilis consuetud…: he calleth it an inculpable custome for one man in those dayes for procreation sake to have many wives. Lib. 3. de Doctri. Christ. cap. 12.He excuseth the multiplicity of wives by the custome of those dayes, though the use bee now otherwise: like as sometime among the Romans it was counted a hainous thing, tunicas habere talares v…l manicata, to weare sleeved, or side gownes, but now for a man of honest condicion not to have such, is counted a shame &c.
Polygamie not justified by custome.Contra. Indeede indifferent things, such as are the formes and fashions of apparell, may be changed, and sometimes held lawfull, sometimes uncomely, according to the divers customes of times: but that which is simply unlawfull, by no custome can be made lawfull: that which is evill, whatsoever the custome is, ought not to be followed: the Scripture herein giveth us a rule, not to follow a multitude to doe evill, Exod. 23.2. 2. Neither doth it yet appeare, that there was any such custome among the faithfull in Abrahams time, to couple themselves to more than to one wife. 3. Chrysostome of this very custom… of having many wives,Hom. 56. in Gen. thus excellently writeth; Vides quomodo non oportet consuetudinem praetextere, sed quod justum est inquir…re: ecce quoniam mala erat consuetudo, expl sa est, &c. You see then, that we must not pretend custome, but intend that which is just: because it was an evill custome, it is left.
6. Chrysostome in the same place alleageth another excuse: Permissum est cum duabus vel tribus misceri, ut humanum g…nus propagaretur, Polygamie not lawfull for procreation.&c. It was then permitted to be coupled with two or three, that mankind… might be increased. Contra. If this were a sufficient reason for polygamie, it had beene more needfull, that in the creation many women should have beene made: and so likewise that more than one wife a piece, for Noah and his sonnes should have entred into the Arke▪ for then there was greater need of all meanes for procreation.
Wherefore all these reasons and excuses, doe not serve to exempt the Patriarks from all blemish and blame, in their multiplying of wives.
Noah not dispensed withall for polygamie.4. A fourth opinion there is, that God gave a dispensation for polygamie to the fathers, and as it is most like to Noah, when he said to him, Increase and multiply: sic Perer. in Gen. 16. disp. 1.
Contra. 1. Against a precept written, dispensation unwritten hath no place: seeing then the commandement is expressed; For this cause shall a man leave father and mother, and cleave to his wife, Gen. 2.24. (he saith not wives, but wife, as speaking of one) but such dispensation is no where mentioned, we hold it to be a meere humane conjecture. 2. If God had given Noah such an indulgence, it is like that he and his sonnes would have used it, there being then greatest cause in the renewing of the world. 3. And though they are blessed with increase, yet only the lawfull meanes of increasing and multiplying are permitted: for otherwise this might be an excuse for adulterous copulations.
Polygamie an infirmit…e in the fathers.5. Wherefore the safer and sounder opinion is, that polygamie, that is, the marriage of many wives, was neither simply lawfull, nor for a time dispensed with, but that it was an humane infirmity even in those holy Patriarks. 1. Because it degenerateth from the first institution in Paradise, to the which Christ sendeth us; From the beginning it was not so. 2. The first that brought in the doubling of wives was Lamech, of the cursed seed: neither doe we read of any of the Patriarks, from Adam to Abraham, for the space well-nigh, of two thousand yeares, that had more wives than one. 3. If there had beene at any time a needfull use of polygamie, it is most like, that in the beginning, when the world was not yet replenished, as in Adam and Noahs time, it should have beene permitted. 4. To have a concubine together with a wife, was never lawfull: but such an one was Hagar: for Abraham did cast her out with her sonne: she was also a bond-woman, and therefore not fit to be a wife to so great a Patriarke: and a wife is defined by the Apostle, to be such an one, as is taken to avoid fornication, 1 Cor. 7.2. but to that end did not Abraham take Hagar, having Sarai beside. And whereas the text saith, that Sarai gave her to Abraham, for, or instead of his wife; the meaning is not that Hagar became properly Abrahams wife, but that she was in the place, and stead of his wife: for as Sarai saith, It may be I shall receive a childe by her, Gen. 16.2. but if she had indeed beene his wife, and so manumitted, and not Saraies bond-woman still, the childe should have beene counted hers, and not her mistresses: and Gen. 25.6. mention is made of Abrahams concubines Pelagshim, whereof Hagar must be one.
Polygamie a fault of ignorance in the fathers. Lib. 22. cont. Faust. Minich. cap. 20.6. But yet this being admitted, that the Patriarks erred in multiplying their wives, yet some cautions must be received withall. 1. That herein they finned not against their conscience, but of ignorance and infirmity, as in other things▪ this being not yet revealed unto them. 2. Though God dispensed not with their so doing, yet it pleased the divine indulgence, in silence and mercifull connivence to passe by this over-sight, as the Apostle saith in another case, The time of this ignorance God regardeth not, Act. 17.30. 3. We abhorre the blasphemie of the Manichees, sufficiently confuted by Augustine, Lib. 22. cont. Faust. Manich. cap 20. Lib. 16. de Civit. Dei. cap. 25.who doe charge the Patriarks with lasciviousnesse and wantonnesse of flesh, in using many wives: which they did, for generation of children, not satisfaction of their iust: and as Augustine well saith, Castius utebantur plurib. quam nunc una, &c. They used many wives more chastly, than we now use one; so he concludeth; O virum viriliter utentem foeminis, conjuge temperanter, ancilla obtemperanter, nulla intemperanter: O worthy man using women manly, his owne wife soberly, his maid obediently, but none of them intemperately.
Morall observations.
1. Observ. Affliction and punishment commeth from God.
Vers. 2. THe Lord hath restrained me from childe-bearing. Sarai as a godly woman imputeth her sterility and barrennesse to none other cause originally but to the will of God: Thus godly men, doe both acknowledge God the authour of all good things, which they enjoy, as also the inflicter of all such punishments, which befall them: as Iob confesseth, The Lord hath given, and the Lord hath taken it, Iob 1.21. Perer.
2. Observ. Not to yeeld unto tentation.
Vers. 4. ANd he went in unto Hagar, &c. Abraham who as a mighty and invincible champion, had stood out hitherto against the temptations and baits of Satan: is overcome of his wife, and yeeldeth to her motion, to goe in unto Hagar: which proceded from want of due consideration of Gods power; who though Sara… hitheto had beene barren, yet was able, (and so accordingly did) to make he… fruitfull. Thus David who withstood many tentations, yeelded to the pleasure of the flesh: therefore as the Apostle saith, He that thinketh he standeth, let him take heed lest he fall, 1 Cor. 10.10. Muscul.
3. Observ. Not to be proud of Gods gifts.
Vers. 4. HEr dame was despised. Hagar waxeth insolent and proud of this blessing bestowed upon her: whereby Gregory well noteth such as are puffed up and swell with pride in respect of their gifts: as also it is a great example of ingratitude, in despising her, which was the first occasion of this benefit. Calvin.
4. Observ. Domesticall contention.
Vers. 5. THou doest me wrong, &c. We see that even the houses of the faithfull, such as this of Abraham was, have sometime their domesticall contentions, Calvin. But as Abraham by his wisdome and discretion qualifieth the intemperate heat of Sarai: so men are taught to beare with the infirmities of their wives; and as the Apostle saith, To dwell with them as men of knowledge, and to give honour to them as to the weaker vessell, 1 Pet. 3.7.
5. Observ. Affliction maketh admonition to be regarded.
Vers. 8. SAraies maid whence commest thou? &c. The Angels speech was so much the more seasonable to Hagar, being now in some distresse in the wildernesse, and feeling some smart for her folly and disobedience; So after men have beene afflicted, they will more diligently apply their eare to instruction, as the Prophet David saith; It is good for me that I have beene afflicted, that I may learne thy statutes, Psal. 119.71. his afflictions brought him to learne more perfectly the statutes of God. Muscul. And in this present example it appeareth how fruitfull affliction was; for Hagar that before was so proud and lifted up, that she knew not her selfe, and despised her mistresse, is now humbled, and calleth upon the name of the Lord, vers. 13.
6. Observ. Temporall blessings are signes of election.
Vers. 10. I Will increase thy seed, &c. Ismael, though he were not the chosen seed, yet receiveth a goodly temporall blessing to multiply and increase, whereby we see, that the outward benefits of this life, are no signes of Gods speciall favour, and eternall election, Muscul. As the Preacher saith, No man knoweth either love or hatred of all that is before them, Eccles. 9.1. that is, whether he be loved of God, or otherwise, no man knoweth by his outward state in the world.
7. Observ. The Law must be preached before the Gospell.
Vers. 9. IN that Hagar it bid first to humble her selfe, before the promise is made unto her, wee learne, that the order of doctrine is to beginne with repentance, and then followeth the promise of grace, Mercer. which order the Prophet observeth, Isa. 1.16, 18.