An Exposition of Genesis, Genesis · Chapter 16
CHAP. XVI.
THis Chapter containeth such providences which befel Abram unto the 86 year of his age, in the year following Gods discovery of promise and Covenant to him, concerning an Heir of his own body and the inheritance of which God had spoken. The scope of this history is to let us see, the wisdom of the flesh labouring to bring about the promise of God, before the set time, together with the sad events of the same. The summary contents are in four general parts.
1. Saraies policy to have a child. Ver. 1, 2, and 3.
2. Abrams consent with the sad events. Ver. 4, 5, 6.
3. Gods discovery of the issue by his Angel. Ver. 7, 12.
4. Hagars return to Jehovah. V. 13, 14.
5. Hagars deliverance or child-bearing. Ver. 15, 16.
The first head is thus written in the three former Verses.
Ver. 1.Ver. 1. And Sarai the wife of Abram did not bring forth unto him: and to her was an Egyptian handmaid, and her name Hagar. — Whose name. Sept. and Cald. same.
Ver. 2.Ver. 2. And Sarai said to Abram, behold now Jehovah hath shut me up from bearing, go in I pray thee unto mine handmaid, perhaps I shall be built by her, and Abram heark'ned unto the voice of Sarai. foreign. Sept. — If perhaps I may receive sonnes from her, &c. Cald.
Ver. 3. And Sarai the wife of Abram, took Hagar the Egyptian, her handmaid, from the end of ten years of Abrams dwelling in the land of Cenaan, and she gave her to Abram her husband, to him for a wife. — Sept. and Cald. to the same.
In this passage the fleshly policy of Sarai seemeth to work for bringing about the promise of God, in giving Abram his desired issue. Whereof there are these three main heads observable.
1. The occasion first mooving Sarai unto this course. Ver. 1. Which seems to be here twofold. (1) In respect of her self, and Sarai the wife of Abram did not, &c. note, (1) The term of connection of this to the former assurance which God gave Abram and Sarai of a seed, is not to be slighted, that so soon after promise and Covenant made to his, the flesh should be immediatly working in haste to have the matter effected, otherwise than God intended. So it fell out.
2. The occasion was on Sarai's part her own barrennes, being now 75 years of age, and so in her own sense concluding her self not to be in hope to bear a child to Abram or be a mother; wherein afterward she found her felf mistaken and her faith too much staggering, when she saw 15 years after this God was able to make her a mother. (2) In respect of a more likely mean's, which was now at hand, she had an hand-maid an Egyptian whose name was Hagar, — She being yong and likely to bear children in sense, and now in the house, and probably in her favour also, this become a temptation to this holy matron, which occasioned that which followeth.
2. The motion of Sarai unto Abram, upon this occasion, wherein are these particulars observable. (1) Her narrative by way of complaint of her own barrennes, Behold now the Lord hath restrained me from bearing, In it mark.
1. The evil she acknowledgeth justly upon her self, not bearing, and inability thereunto.
2. The just author of it, Jehovah himself had shut her up, who is Lord of all his creatures.
(2) Her request, or proposition unto Abram. Wherein consider.
1. The matter desired, —. Go in I pray thee into my maid, which is a sollicitation of him to take a wrong way to get a promised seed. It is added by Josephus, that she did it by Gods instinct, or advertisement; but no such thing is in the scripture, neither is it sutable to the nature or will of God; however his wise providence did over-rule in it. The motion was from the flesh.
2. The reason of such a desire, Perhaps I shall be built up by her. Wherein observe, — (1) The good aimed at, is to have a son, and so her family built up by her maid; So that it was no other end but a seed that she intendeth here not to provoke her husband basely to lust. Though this were bad enough to seek it out of Gods way. (2) The manner of her expectation it was but contingent, she knew not whether she should have child or no by her, but upon peradventure, she mooveth it.
3. Her prevalency in this temptation, and Abram hearkned to the voice of Sarai — That is, he shortly yeelded and granted to her motion: doubtles it were evil.
3. The action of Sarai followeth, which is two fold.
Ver. 3.1. Toward her maid, wherein is evident. (1) Her susception or taking of her, which was doubtles her free choise of her and setting her a part for this special end to bear her children, so that Sarai onelyonly here is discovered to act both her maid and husband, to bring about her own designe. (2) The time of this is noted. After Abram had dwelt ten years in the land of Canaan. Which was in the 85 year of his age. The delayes of the promise, and Abrams great age, might likely make Sarai so hasty to get a son, while there might be some hope in the flesh: however Gods thoughts were to stay the performance of his promise until there was no hope in the flesh.
2. Her action toward her husband, she gave her to Abram her husband to be to him for a wife. In which you may observe, — (1) The giver here, is Sarai. (2) The receiver Abram. (3) The gift, Hagar. (4) The use, to be his wife.
Some Questions would be answered to clear all here.
1. Quest. What kind of wife was Hagar unto Abram?
Answ. Such as was called a concubine, Gen. 25.6. which differed at that time from the true and proper wife. (1) In power over family, which the true had, and not this, but continued a servant. (2) In manner of taking, the true wife was married with solemne espousalls, and dowry, but not the concubine. (3) In priviledge of issue, the son of the wife inherited, not of the concubine. Gen. 25.6. They were used in bed, and for procreation onelyonly.
2. Quest. Could Sarai lawfully give or Abram take such a wife?
Answ. Surely no; for from the beginning it was not so. They two shall be one flesh, is the Law: therefore Christ concludes such cases beside or against the primitive constitution, to be evil. Matth. 19. However therefore it was a prevailing custom in that and following ages, so that it was not scandalous to men, yet it was sinful by the Law of God.
3. Quest. Is Abram then to be charged with adultery?
Answ. Some filthy tongues set on fire by hell to rail more against God and his course of providence in the old Testament, (as Faust. Manich.) Than against these. Yet do bespatter Abram and Sarai with horried reproaches about this matter. But (1) Impatience, diffidence, and hastines was Saraj's sin, together with her tempting her husband. (2) Yeelding to his wife was Abrams sin, and to make use of meanes against Gods command. (3) Adulterous and unclean ends appear in neither of them. So that it cannot be charged so deeply; however it cannot be denied sin and infirmity.
4. Quest. Why God should suffer this miscarriage?
Answ. (1) His secret thoughts therein are not to be searched by us.
(2) He that can bring good out of evil, may permitt what pleaseth him.
(3) This is revealed, that there is a spiritural use made of these two wives of Abram, beyond all others, as being allegories of the two Testaments, now what God may please in his wisdom to suffer and order upon such an account, cannot be other than good from him, Gal. 4.22.23, &c.
5. Quest. Is this practice then imitable?
Answ. No by no meanes. (1) That which was done upon mans part was sin, at least of weaknes. (2) That which God did by it was extraordinary, therefore no providences may be examples unto us without Gods command for our ordinary walking with him
Some Observations may be from this passage.
D. 1. Gods promise and Covenant can hardly keep up faith in his own, against the discouragements of sense. From the connection.
D. 2. Sensible barrennes may make beleevers doubt of the fruit of Gods promise as to them. This is a truth in flesh, and Spirit.
D. 3. Sensible helps at hand may be an occasion to doubt of Gods promise as being afarre off. So was Hagar to Sarai. Ver. 2.
D. 4. Opening and shutting wombs is acknowledged to be Jehovahs work by his servants. By Sarai.
D. 5. Good soules in temptations may complain of this barrennes though God order it. So Sarai.
D. 6. Sense of such wants may put soules upon unlawfull meanes to have their desires of a seed. So upon Sarai.
D. 7. Flesh perswades to take an uncertain peradventure in sense, rather than wait for Gods promise in certainty. So Sarai. Ver. 2.
D. 8. Temptations from a wife especially being good, may be prevalent with the best of husbands to misguide them from Gods rule.
D. 9. Temptation may carry Saints not onelyonly to the motion but action of evi….
D. 10. Such temptations may make Saints do evil, for ends seeming good. So Sarai gives her to wife. Ver. 3.
2. Abrams consent to Sarai with the events of it do follow in the three next Verses.
Ver. 4. And he went in unto Hagar and she conceived, and she saw that she had conceived and her mistris was vile in her eyes. — Sept. and Cald. to the same.
Ver. 5. And Sarai said to Abram, my wrong be upon thee, I gave my maid into thy bosom, and she saw that she conceived, and I am vile in her eyes: let Jehovah judge between mee and between thee. — I am injured by thee, &c. Sep. — My judgment be upon thee, I gave my maid into thy hand, &c. Cald.
Ver. 6. And Abram said to Sarai, behold thy maid is in thy hand, do to her the good in thine own eyes, and Sarai afflicted her, and she fled from her face. — Use her as it is pleasing unto thee, &c. Sep. — As is pleasing in thine eyes, &c. Cald.
In which passage, these particulars are observable.
1. Abrams consent to Saraj's motion expressed now by his action, and recorded. Ver. 4.Ver, 4. And he went in unto Hagar, that is, as unto a wife, so to make use of her, as to have a seed by her, wherein. (1) The agent, Abram, after the promise made him for a seed out of his own loines, though as yet not revealed to him, whether by Sarai, or any other, so that under this temptation from his wife, he tak'es this course being hastily desirous of a seed, without asking counsel of God. (2) The act expressed by motion, went in; notes the conjugal act, allowed to man and wife. (3) The patient Hagar, though allowed by Sarai, yet not so given unto him by God from whom he was to expect his rule.
2. The effect of this consenting act. Which is twofold.
1. Such as was desired by Abram and Sarai, which was Hagars conception. — And she conceived. foreign. Which was the first hope of the fruit of the womb and that it might be a son, which was desired.
2. Such as was not expected hereupon, and that was an house full of trouble to all that had an hand in this counsel of hasting a seed.
1. Saraj's suffering from Hagar, thus declared. — And she saw she had conceived, and her mistresse was vile in her eyes. Wherein note two evills.
1. A carnal sense of an outward priviledge given her in an unlawful way: she now perceived, that what was denied to Sarai was granted unto her, viz. The fruit of the womb in her conception; this she seeth and poreth on, and feeds her fancy, with the present hope of answering her Mistris desire.
2. Her pride of heart expressed two wayes.
1. In exalting her-self in her own thoughts that she was fruitful, and likely to be the mother of the promised seed; talking, as is likely proudly, as Peninnah. 1. Sam. 2.3.
2. In despising, or, reproaching her mistresse, as vile, and beneath her in respect of her barrennes, likely with taunting speeches, and proud carriages, as Peninnah vexed Hannah. 1. Sam. 1.6. Wherein was a double suffering.
1. For her barrennes inflicted by God.
2. For her kindnes vouchsafed to her maid by whom she comes to be reviled: one of the unsufferable evills. Proverbs 30.23.
2. Abrams suffering from Sarai. V. 5. Here observe.
1. Her charge upon him,Ver. 15. thus expressed, — My wrong is upon thee, or be upon thee. — I am injured by thee. Sept. or I have a plea or judgment against thee Cald. Which passage is taken, either for a rash crimination of her faultles husband, as if he were the cause of the maids pride and contempt, or els as a rash threatning of him, to this purpose, My wrong is upon thee, that is, in thy hand to right it, which if thou refuse, God will require it.
1. The accuser is a good wife, but now overcome with passion, Sarai.
2. The accused is a faultles husband, as to this accusation, Abram.
3. The accusation, that he was the author of her contempt.
2. The reason of her charge aggravating it upon him.
1. From her own pretended kindnes thus recorded.
I gave my maid into thy bosom, which indeed was her evil. Yet shee pretends.
(1) Freenes, giving. (2) Sutablenes of gift, her maid. (3) Neernes, into his very bosom for injoyment.
2. From the unanswerable return of her maid. And she saw, &c. That is, for her kindnes she received contempt, yet this onelyonly from the pride of Hagar without the fault of Abram.
3. Her appeal, rashly made unto God in the following words — Let Jehovah judge between mee and thee: or he shall. (1) The appealer, Sarai in the heat of passion. (2) The judge appealed unto. Jehovah. (3) The matter appealed for, judgment, vengeance. (4) The parties to be judged, either husband, or her self, or rather in her rash expression, she desires God to interpose upon her unjust charge, and judge her husband, a strange act of a good woman. So Exodus. 5.21. Gods name taken in vain.
3. Hagars suffering from both. Declared.
Ver. 6.1. By Abrams commission to Sarai. (1) Delivering Hagar into her hand or power, thus declared — Behold thy maid is in thy hand, that is, under thy power, I leave her to thee. (2) Leaving Hagar to her will, for revenge, Do to her that which is good in thine eyes. Check her, curb her, correct her, or what els might seem good to satisfy her passion; too much surely to gratify such a rash complaint.
2. By Sarai's execution, And Sarai afflicted her, that is, used her hardly in words or blow's or carriage; putting her to some wants, or straits, or bitternes, to curb her pride; all likely beyond the bounds of moderation; and very irksom to the present condition of child bearing.
3. By Hagars suffering in expulsion, and she fled from her face. — Note here. (1) The subject, a peccant maid, yet stubborn in her pride and contempt, so adding sin to sin, and that after she had smarted for her folly, such bad use doth sin make of affliction, as to be more provoked by it. (2) The act is flight, out of an angry thought of revenge, to prejudice her Master and Mistresse, as to deprive them of the seed; some think her way was to Egypt with a purpose to forsake the Church and religion of God, wherein she was nurtured with Abram, but that is not apparent. (3) The term from whence of her flight, the presence of Sarai, and the family of Abram, unto whom, as the Angel afterward adviseth, she should rather have submitted her self; yet her pride will not suffer her, untill God meet with her, and thus sin rewards the sinner herself, to put her on greater straits and miseries. So she suffers from her self, the cause of all.
So we have the history in the letter opened. But if we consider the mystery, as these two women shadow out two covenants, administrations, used both by Abram: as God hath discovered his mind to be. Gal. 4.22. Some other spirituall construction may be made and profitable instructions gathered,
1. From the letter of the history note.
D. 1. Strong beleevers left unto a temptation may yeeld to use unlawfull meanes, for a good end.
D. 2. Bad meanes may somtimes succeed outwardly toward the end intended. So Hagar conceived.
D. 3. The carnall successe of bad meanes is looked on by them, that use it to stirre up pride. So here.
D. 4. Such pride upon successes make men usually contemne those that want them, though better than themselves. Ver. 4.
D. 5. Vsually they who first give evill counsell are they who first smart by it. As Sarai.
D. 6. Sin admitted filleth the best families with troubles, sets the maid against her Mistresse, wife against husband, &c.
D. 7. Good women under temptation may charge innocent husbands with the evills of their own counsells.
D. 8. Pretended kindnes, when it is but sin, may be used to charge them who have accepted it. Saraj had more reason to blame her self for giving her maid to her husband, which was the first cause of all evill.
D. 9. Passion may lead good soules, not onelyonly to provoke men but God also by hasty imprecations on them selves and others. V. 5.
D. 10. Good men, as they are tender unto wives, so too much somtimes may indulge their passions.
D. 11. Reignes of family goverment are in the husbands hands to order toward all relations therein.
D. 12. Good wives having once gotten them may use them to the oppression of servants, who have displeased them.
D. 13. The same hand which gives a servant to sin, may be hardest upon it, for affliction.
D. 14. Servants cherisht in sin by governors, justly are made somtimes by hardnes to abhorre them.
D. 15. It is a servile nature, not a filiall, to fly from the hand of chastening or correction.
D. 16. Sin hardens bad servants, by flight, to seek their own misery, rather than by humbling to seek mercy. V. 6.
2. From the Mysteries included note.
D. 1. Some kind of corrupt conceptions, may be of soules toward God, by the abuse of the Law at Sinai.
D. 2. Such conceptions make soules proud, and despise the Covenant of grace from Sion: resting on themselves.
D. 3. The Covenant of grace is at an extreme opposition with the Law abused, to bring forth children.
D. 4. Conceptions from the Law abused fly from before the Covenant of grace, as not induring it.
The third generall head is Gods appearance upon these occasions by the ministry of an Angel, and the discovery of his mind about some of these carriages, and the issue of the present conception, the whole message is taken up about two parties.
1. About Hagar, ver. 7.8.9.
2. About her seed. ver. 10.11.12.
1. The passage concerning Hagar, followeth thus.
Ver. 7.Ver. 7. And the Angel of Jehovah found her by a fountain of waters, in the wildernes; by the sountain in the way of Shur. — of Hagara. Cald. — Sept. wants the last clause.
Ver. 8.Ver. 8. And he said Hagar Sarais maid, whence commest thou? And whether wilt thou goe; and she said, from the face of Sarai my mistresse I am flying. Sept. & Cal. the same.
Ver. 9. And the Angel of Iehovah said unto her, return to thy mistresse, and humble thy self under her hands. Sept and Cald. same.
In all which passage Gods dealing with Hagar, after her flight is reported.
Wherein are these particulars.
1. Gods meeting with her. ver. 7.
About which we have.
1. The subject expressed — The Angell of Jehovah; which by the following words. I will multiply, &c. seem's to be that Angel which is Jehovah himself: so also Hagar stileth him afterward: so that Christ the Son of God must be here intended; for no created Angel among them who stands, doth take upon him to promise, that which is Gods part, neither will they take glory or Worship due to God, as this Angel doth. ver. 13. As for the externall form of his appearance, it might be in an human shape: as afterward also he useth. It is usual for him to goe under the name of Angel, as Gods great messenger to the World. Exod. 14.19. Exod. 23.20.21. Isai. 63.9. Mal. 3.1.
2. The act of Gods providence toward Hagar, thus declared, — And, or, but he found her, The conective particle is here best made adversative opposit to Hagars former act, she flieth, but God finds her. In which is not carried any labour of God in seeking her, for who can fly from his presence? but after the manner of men is it spoken; and it notes an act of providence. (1) For stopping Hagar, in her flight. (2) For easing Abram of further trouble, who probably was making inquiry after her.
3. The place of Gods meeting and expressing this providence, set down, (1) Under a general notion: — By a well of waters in the wildernes Doubtles sitting there to quench her thirst, where now she might begin to think of her folly in reducing her self by her sin into these straights. (2) Under a more speciall description, thus — by that well in the way leading toward Schur, which was a city between Canaan & Egypt. Exod. 15.22. So it is likely that Hagar was fleeing into her own country, from Gods Church in Abrams family, to her fathers idolatrous courses, whence she was called.
2. Gods expostulating reproof, wherein occurre.
1. His compellation of her — Hagar Sarai's maid; he call's her. (1) By her name. (2) By her relation, Sarai's maid, intimating that yet she stood in the relation of a servant; although she had laboured to cast off the yoak, she was yet in Gods account bound to her duty under her governors.
2. His expostulation which is objurgatory, which as read, is but twofold, but may carry three questions. (1) Where, — that is, where art thou? art thou in the place of thy relation? is this the place where thou shouldst be?
It intimates that she was now found out of her proper place.foreign Gen. 3.9.
(2) Whence commest thou or from what place? — Which hints another checke, what! hast thou left Abrams family, through thy stubbornesse and pride? hast thou forsaken Gods Church and truth there? and left thy relations? it is no question of doubting, but of criminating for her departure; God knew from whence she came. So to Adam. Genes. 3.9. Eccles. 10. ver. 4.
foreign(3.) And whether wilt thou goe? — What to Egypt? To idolatry? To thy fathers house? Is this the fruit of Gods calling thee out from that sink of sin into his Church? for so he found her in the way, and stop's her.
3. Hagars answear unto God. From the face of Sarai my mistresse am I flying. — Wherein she acknowledgeth.
(1.) Her sin, I am flying,, as a fugutive, (2) Her relation, Sarai is my mistresse, to whom then she must owe duty. (3) The term from whence of her flight, from her face, abhorring even the sight of her. This reply whether it were penitentiall in her, arising from remorse for her fault, or onelyonly forced out by God, is a quere; but the charity of some, conceiveth it an argument of her repentance; but surely then caused by God, not from her own disposition, which was so proud. 4. Gods counsell unto her in her present condition, wherein. (1) The counsellor, the same Angell of Jehovah. (2) The counsell itself in two particulars.
Ver. 9.1. Return to thy mistresse — Which expression notes.
(1) Her deviation, that she had erred, therefore need was of returning, which carrieth repentance in it of her former fault. (2) Her duty now, to goe backe into that order & relation, unto which God had called her as a servant, and acknowledge her mistresse in her place; as if he had said, thou hast done foolishly in leaving thy place and order, goe return to it again, even to thy mistresse to serve her.
2. And humble thy self under her hand. — Wherein note.
1. The party advised a servant, sinning, punished, and flying.
2. The advise, to lay down pride, to humble self, to endure affliction rather from her mistresse, and under her power, than thus unlawfully to free her self.
Somthing may be mysteriall also here in subjecting the covenant of Sinai to that of Sion. Which may be noted in its place.
These Observations may be from the history
D. 1. Christ was the Angell of Jehovah sent to the Church in old times. As here. Isai. 63. Mal. 3.2.
D. 2. Christ is the Angell-Jehovah or God himself; as is hinted here.
D. 3. God find's sinners usually when they loose themselves.
D. 4. Gods finding of them is usually when soules are brought to great extremity.
D. 5. God somtimes meet's sinners, when they are flying to his enemies. V. 7.
D. 6. God will have order and relations owned when sinners servants may reject them. Sarai's maid.
D. 7. God expostulat's in displeasure with sinners, for being where they should not be, leaving the place of calling, and flying to other places. Here servants learn your duties.
D. 8. Soules when God expostulat's with them are brought to acknowledge their errors and sinnes. Ver. 8.
D. 9. God counsell's sinners in his way, when he hath convinced them. Return.
D. 10. Gods mind is that swerving servants must return into order of subjection.
D. 11. God will have domesticall order maintained and servants to submitt to governors, and suffer sorrow, rather than sin, and leave their places. V. 9. 1. Pet. 3. ver. 18.
In the mysterie this may be noted.
D. 12. The hand maid covenant at Sinai must be subject to the free covenant given from Sion that is above.
2. The next discovery made by the Angel Jehovah unto Hagar, is about her seed, which she should bring forth from her conception in this wrong way, contained in the three following Verses. In all which the reading not much differing are considerable these two heads.
1. Gods discovery of his mind concerning her seed in general, by way of promise: Wherein are.
Ver. 10.1. The promise-maker, the angel of Jehovah, which was the Son of God as before, said unto her.
2. The subject of the promise to whom it is made, Hagar: to her this outward good is yeelded.
3. The promise itself, expressed two wayes.
1. Liberally from God, multiplying, I will multiply thy seed. — Thy sonnes. Cald. which double expression, notes, (1) The certainty of the seed. (2) plenty, or multitude; all to come from Ismael.
2. Indefinitly, and it shall not be numbred for the multitude, — This noteth the vastnes of the people to issue from Ismael. Like to those expressions to Abram, Chap. 13.16. Chap. 15.5. Where is to be noted, that this promise, for kind is but of temporal good; which also was made for Abrams sake: to whom it is again renewed Chap. 17.20. But the Covenant of grace is not given here as to the promised seed. For the present, it was here given to Hagar to mitigate her outward affliction and trouble.Ver. 11.
2. Gods discovery of his mind concerning that special seed now conceived, all which yet is not to be confined to his person but the seed that after should come from him. Wherein.
1. A promise of safe deliverance, about which. (1) He declares the certainty of conception. Behold thou art breeding, — So he confirms the blessing that was granted. (2) He promiseth safe child bearing, — And thou shalt bring. forth a son, or art bringing forth shortly. Such as was desired; good successe herein is promised.
2. A prediction. (1) Of his name, where about is declared, (1) The name itself. — Thou shalt call his name Ismael. (2) The reason of this name, — Because Jehovah hath heard thine affliction, because the Lord hath received thy prayer, Cald. which is the very signification of the name: a good name and a good reason; but a bad child. (2) A prediction of his nature, and demeanor here. 1. His nature is thus fore-told.Ver. 12.— And he shall be a wild asse man: — He shall be. foreign — Sept. wild as living in the woods among beasts. — A wild asse among men. Cald. The description of the wild asse is by God himself, Job. 39.5.6.7.8. Men naturally are compared to it. Job. 11.12; unto whose wild courses God compares the wayes of Judah, Jer. 2.24. Hos. 8.9. Ignorance, unreasonablenesse, untamednes, and cruelty of disposition is signified by it. So his seed called Sarhain, or Saracens, were theeves and robbers.
2. His demeanor, and carriage, and condition by reason of it — His hand will be against all and the hand of all against him. Hand in this place is an emblem, either of violence, or of power: and so it is rendred two wayes.
1. In a good sense, that though the power of all should be against him, yet he should have power enough against all. So the Caldee read's. And he shall need, and all sonnes of men shall need him. Cald. Gen. 25.17.18.
2. In a bad, which is more probable and sutable to his nature foretold, that he should use violence to all, & returnal violence upon him, as is evidenced in his seed the Turks. (3) A prediction of his earthly priviledge, — And he shall dwell before the faces of all his brethren. Wherein.
1. His possession positively is foretold, he shall have place upon earth, his setled habitation.
2. Comparatively, over against, before the faces, in the presence, or upon, above the faces of his brethren: either Israelites, or other collateral seeds from Abram, in his posterity their habitations were inlarged, as with the Turks at this day.
Thus is the history. The mysterie of the seed of the bond-woman may be here also fitly taken notice of, for their multitude, wildnes, enmity, and eminency in the visible Church on earth, whence some observations may be taken.
But first from the History note.
D. 1. God usually adde's comfort to his counsel for his afflicted ones. From connect.
D. 2. Exceeding numerous may God make the seed of concubins, as well as of the truly married.
D. 3. God onelyonly can give and multiply seed. Ver. 10. Therefore was this not a created Angel.
D. 4. Conception and birth of the worst of men is ordered by the Lord.
D. 5. Good names may be given to the worst of men who never reach the nature of them. Of this the Saracens boast.
D. 6. God imposeth such names to remember his mercies; though to aggravat mens sinnes. Ver. 11.
D. 7. The wildest, vilest, cruellest of natures are permitted and ordered by Gods fore-sight.
D. 8. The hand of power and violence, God may allot unto wicked ones.
D. 9. Such hands also of violence are counter-wrought by that which God sets up in others against them.
D. 10. The wildest and wickedest of men may have habitations, and seats on earth, beyond many others. Ver. 12.
2. From the mystery take these Notes.
D. 1. Multitudes of bond children or false-born may be in the Church on earth.
D. 2. Such false seed may have good names in the Church of God.
D. 3. The bond-children in the Church are fierce and wild and cruel against the true seed. So Ismael.
D. 4. Such corrupt seed may have places and repute in the visible Church equal or beyond their brethren, the true seed.
V. 13, 14.4. The next head of this Chapter containeth Hagars return to God after this discovery, wherein. (1) Her Worship. And she called the name of Jehovah speaking to her, Ver. 13.thou God seest me.
In which passage comprehending an act of Worship, we have considerable these particulars.
1. The Worshipper, Hagar, a sinner, a convinced sinner, an humbled sinner, a reformed sinner, a comforted sinner, by the promise of Jehovah and his appearance to her.
2. The object worshipped, Jehovah, who mett her, pittied her, and shewed her mercy in her sad condition, incurred by her own sin.
3. The Worship itself here offered unto God, which is conceived under a twofold form.
1. As praise and confession unto God; so the putting of such a name or title on God, seems to be for the setting of him high upon her heart. Wherein we may note.
1. The imposer, Hagar, under experience of Gods care.
2. The imposition, She called the name of Jehovah, that is, she declared him by that name that followeth. As the Sept. also.
3. The object of this imposition, Jehovah, speaking to her by counsel, and by comfort, him she nameth.
4. The name itself imposed, Thou O God seest me,— Thou art God looking upon me, Sept. In which expression the attribute of his providence is thankfully acknowledged by her, with respect unto her self. As if she had said, Jehovah, this is the name by which I will call thee, my God, caring for me, seeing my affliction, pittying, pardoning me, providing for me to return me from this wildernes condition, and to discover more good to come upon me. I will thus call thee, and confess of thee for ever.
2. As prayer, so it is read by some, She called upon the name of Jehovah, who spake with her saying, Thou. And so the Caldee paraphraseth, and she praid in the name of the Lord, saying thou art God seeing all things. Which though the letter originally doth not expresse, yet may it be justly conceived that Hagar did pray as well as praise, in this time of her distresse; & most meetly might she addresse her self to God under this attribute of his providence, thou art God, who lookest after me in my affliction, which by my pride and folly I have brought upon my self, unto thee I look, &c.
2. The reason of her Worship in this kind, which is her experience of Gods providence at this time. This among all the variety of readings cannot be denied. But is imported. — Because she said, have I also here seen or looked after him that seeth me? The Seventy read positively, because she said, for I have also seen before mee him that appeared to mee. The Caldee thus Because he said, Behold I began to see after that he appeared to me. Various conjectures have bin made of the sense of this passage.
1. Some thus: Have I seen here also? admiring. As if God appeared onelyonly in Abrams family. Marvelous I should see him here also.
2. Others: Have I seen, and am I now, after such a sight, or do I live?
3. Others: Have I seen, the back parts of him that seeth me? i. e. obscurely.
4. Others: Have I seen his back, that is, his displeasure here also?
But these seem not to give the right mind of this question.
Some other read, Have I seen him that looketh after me here, and is careful of my posterity? but the placing of the preposition will not suffer this neither.
In short therefore. This expostulation is objurgatory unto Hagar her self, as well as laudatory unto God; and to be rendred negatively. Have I here also seen? &c. that is, I have not seen or looked &c. Wherein. (1) She justifieth God. Jehovah hath seen me, and provided for me, even now a fugitive; and in this place of the wildernes, hath appeared to counsel and comfort me, when he might have destroyed me. (2) She condemneth her self, Have I here also seen or looked after him? Surely no, in my former place I did not see nor consider him, and in my wandrings I have not set mine eyes unto him, to regard him or seek after him for help, yet he hath seen me, and provided well for me, therefore I will worship him by that name,Ver. 13. Thou God seest me, thou art the seeing and providing God. 3. The record which Hagar makes of this providence of God, at this place, Ver. 14.Ver. 14. Therefore she called the well Beer-lachai-roi, behold it is between Kadesh and Bered. This record or monument of Gods providence is made by the imposition of a name upon the well where he met her.
1. The nomination of the place is here recorded, wherein. (1) The reason of imposition, — Therefore, because God there saw her.The verb is masculine, therefore it may be applied to any one, for so men called the well though Hagar gave it. (2) The imposer, Hagar, (3) The subject of imposition, the well — (4) The name it self, Beer-lachdi-roi. The well of him that liveth, and seeth me. — The Cald. The well at which the Angel of life appeared. — The Sept. The well of him who I saw before me. — The well of the living, seeing me. So is it to the letter. It is a signal, or sacramental attribution, as if she had said, This well is and shall be the token, signal, or monument to hold out the name of Jehovah, who made me live, and saw me, or provided for me in this place. So she would perpetuate the memory of the present providence. Some refer the first attribute of living to Hagar, and the second of seeing unto God; but better reason concludes both attributes to concern God; for whose praise they were imposed on the well. This is the first monument of this kind, raised afterward by Abram and Moses are the like.
2. The demonstration of this place by the topography, points out the well where it was, and what it was called in the time of Moses, Behold between Kadesh and between Bared. The Sept. read Barad, the Cald. Agara, which is read of no where els, but Kedesh is mentioned, Num. 20. Two cities they were in the entrance of the wildernes of Sur, in the way to Egypt.
Quest. Whether are such monuments imitable at this day?
Answ. (1) There is no word to warrant it. (2) Gods revelation to us is more clear and spiritual, and therefore our duty is to raise spiritual monuments in our soules unto the Lord.
Yet it learneth us.
D. 1. The effectual appearance of good to soules by counsel or comfort, causeth sutable returns unto him. Connect.
D. 2. Soules comforted and counsailed by God, name all their mercies on him onelyonly.
D. 3. Prouidence is a speciall Name of God. Thou God seest me, and all. This must not be taken in vain. Praise him for it.
D. 4. Gods speaking to a soul, incourageth it to speak of him, and to him. (God that spake to her.)
D. 5. It is good to praise God and to seek him under such attributes which he revealeth unto soules. Power or providence.
D. 6. Gods sight over, and care of poor soules in their distresse is a forceable reason to acknowledge him, and pray unto him.
D. 7. Good soules may not look after God, when he is alwayes seeing to them, and caring for them. Have I &c.
D. 8. Such carelesnes of soules will they acknowledge, and be humbled for it. Ver. 13.
D. 9. Soules having experience of their own unworthines and Gods gracious providence, should raise monuments of it unto his Praise.
D. 10. Life and all providential comforts are the name and glory of Jehovah.
D. 11. The effect of these may be named upon creatures to the glory of God. So this soul is life, righteousnes, holines, &c. which God hath put upon it.
D. 12. It behooveth soules to hold out and demonstrate clearly these works of God for which they would praise him. Ver. 14.
5. The last head in this Chapter is Hagars deliverance, and her bringing forth a son, according to the word of the Angel Jehovah, unto her. Wherein these particulars are considerable in Ver. 15,Ver. 15. and 16.
1. The birth declared, — And Hagar brought forth a son for Abram. Wherein is. (1) Somthing supposed, which is her obedience unto the word of Jehovah who spake to her in the wildernes, expressed. (1) In repentance for her pride and folly, being convinced that she was now out of her place in flying from Abrams family, and her subjection to her governours there. (2) In her return back again to Abrams house. (3) In her submission to her Mistresse according to the advice given her by the Angel. ver. 9.
2. Somthing expressed, which followeth hereupon in the time appointed, and that is: the birth as fore told, ver. 11. Wherein may be noted.
(1) The Mother Hagar the bond woman, whom Abram had known as a wife, she is fruitful. (2) The priviledge granted, she bare and brought forth, when Sarai yet was shut up from so much as conceiving. (3) The fruit, it was a son so much desired, and as it was fore told. (4) The Father expressed, it was Abram, upon his use or abuse of Hagar.
2. The nomination or naming of the child; wherein also observe.
1. Somthing is implied, viz. That Hagar had acquainted Abram of Gods meeting with her in the wildernes, and of his prediction of the birth, and imposition of that name: unto which Abram giveth ready obedience.
2. Somthing declared about the naming of the child born.
1. The imposer, Abram from Gods intimation to him, so it appears to be the Fathers right.
2. The subject on whom the name is imposed, his son, whom Hagar bare.
1. It was his own son. (2) It was he whom Hagar bare: that is, not the promised seed, but that which was born of the flesh: This periphrasis is not in vain, It was that son. 3. The name imposed, Ishmael. — This was foretold by the Angel, and so it is acted by Abram, which name was more to instruct Abram and Hagar too, that God had heard them, than any comfort to the son.
3. The time of this birth, when all this was brought to passe noted in Abrams age; And Abram was the son of 80 year: and 6 years, in Hagars bringing forth Ishmael to Abram. — The words being plain, that Abram was 86 years of age when Ismael was born, no need of further inquisition about them.
OnelyOnly a question ariseth.
Quest. Why is this mention of Abrams age made at this time?
Answ. 1. It serveth to shew the greater certainty of that history.
2. It is to discover the chronology of the Church & of the world, the 86th year of Abram, falling in the 2094th year of the world, as is computed.
3. It sheweth the wise and good providence of God to Abram, that however he was hasty, upon the promise of a seed revealed, to seek it in the way of the flesh, yet God makes him to see, that it was not the way intended by God to give that seed which he had promised to him.
1. Therefore perhaps as a little chastening upon his haste, God makes him wait 14 years more, before the promise is made good.
2. God doth this to exercise Abrams faith and patience, that he might be a pattern to all who beleeve.
3. God would have his servant to learn; that though the bond child come forth by the help of the flesh, yet the true seed is brought forth by the promise, when Abrams body and Sarai's womb were dead, as to such an issue. Thus the history is clear.
But herein also may be a mysterie conceived, as is affirmed of the Mothers, Gal. 4. So of the children some spiritual intimation may be, of the false and true seed, and the time of their production, whereof the Spirit is not wholy silent. Somthing may be noted this way in its place.
From the history learn.
D. 1. Repentance of errors, obedience to Gods will, and submission to his yoak, is the way to see the expected good accomplished by him.
D. 2. Even Hagar, in a way unallowed, may have the blessing of the fruit of the womb. Evill may so prosper.
D. 3. Abram may have a son desired in the way of the flesh, but not the son promised. Desires may so be granted.
D. 4. It hath bin and is the Fathers right to impose names on his children. So did Abram.
D. 5. God may order being and name of such a seed, which he doth not approove.
D. 6. Hagars son may have a name, to mind Abram and her to remember God. Ver. 16.Ver. 16.
D. 7. History and Chronology the Spirit hath made usefull to the Church, for observing the line of Providence.
D. 8. Haste to get a promise in mans way, may have its own fruit, but deferre the performance of the promise. Ismael at 86 year, but not Isaac till the 100th. Ver. 16.
From the mysterie in this mother and seed learn also.
D. 1. Fleshly children in the Church begotten by the abuse of the law, may call Abram Father. Mat. 3.9. So did this charged by the baptist there.
D. 2. The carnall seed in the Church may be sooner brought forth than the true children. It is a harder work to get Spirits transformed, and hearts changed, then to get the form and outside of religion.