An Exposition of Genesis, Genesis · Chapter 21
CHAP. XXI.
IN this Chapter Moses returneth to the History of the Church, and of the bringing forth the promised seed, by whome the blessing should come upon the nations, which was broken of at the 16 verse of the 18th Chapter, where we had the last exhibition of the promise by God to Abraham, now followeth the history of it's performance.
In the whole Chapter are these three generalls.
1. The history of the promised seed from it's conception to its weaning. Ver. 1. to Ver. 8.
2. The ejection of the bond womans seed out of the Church. Ver. 9. to Ver. 21.
3. The league of friendship between Abraham and Abimelech. Ver. 22. to 34.
In the former general are these particulars.
1. Gods performance of his promise, Ver. 1.2.
2. Abrahams obedience in doing Gods will, Ver. 3.4.5.
3. Sarahs acknowledgment to God, ver. 6.7.
4. Isaac's weaning. Ver. 8.
The first of these which is the history of Gods performing his promise comprehends these particulars.
1. Gods visitation of Sarah. — And Jehovah visited Sarah as he had said. — Sept. same. — The Lord remembred Sarah. Cald. Herein.
1. The visitor, Jehovah, the eternal & almighty, the highest God, the lofty one.
2. The visited, Sarah, poor Sarah his handmaid, in her low condition both of sin and exile,
3. The visitation itself, which catried in it Gods mindfulness of her, providence over her, appearance unto her, in his mercy, and love, to perform the good promised. God is said to visit two wayes. 1. In mercy, as in this place and Gen. 50.24. Exod. 4.31. Luke. 1 68. 2. In judgment, Exod. 20.5, &c. Exod. 32.34. Here God visit's Sarah in love, to make her glad. 4. The rule of Gods visitation, according as God had said. Gods word of truth is the rule of all his performance, even as he had said many years before, Gen. 15.4. Gen. 17.19. And but the last year, when he came to destroy Sodom, Gen. 18.10.14.
2. Gods execution and fulfilling of his word, — And Jehovah did to Sarah as he had spoken, — And the Lord made Sarah as he had spoken. Sept. — Cald. as Hebr. Herein. 1. The agent, the same Jehovah in his power. 2. The patient, the same Sarah, 3. The act, he did to her, or he made her, that is, able to conceive and bear, though her womb was dead as to that office. Rom. 4.19. So he had promised, and so he did revive nature after it was dead. 4. The rule repeated of his acting as well as visiting, according to that which he had spoken. That was, that Sarah should bear a son Gen. 18.10.14. Not a title of Gods word faileth, but he fully bringeth it to pass. This is doubled, he visits according to his word, and acts according to his word; Gods truth is dear to him, none shall find him failing. Ver. 1.Ver. 1.
3. The effect of both in Sarahs conception and bearing & bringing forth. — And Sarah conceived, and bare to Ahraham a son. Ver. 2.— And conceiving she brought forth, &c. Sept. — Cald. as Hebr. The particle connecting, is rendred rationally, for Sarah conceived, which was a demonstration that God had visited her and done for her according to his word. Herein. 1. The subject spoken of, Sarah, visited and ordered by God, and now beleeving in him, for by faith she received strength and vertue prolifick for this work. Heb. 11.11. 2. The effect wrought upon her twofold. 1. Conception, and the forming of the fruit in the, womb. Which never she had received before, and now aged 90 years. 2. Bearing, and bringing forth, she travailed and brought forth a son, even the promised seed. 3. The subject to whom this mercy is given; to Abraham, the promise was made to him, and the seed is accounted his, both this immediate and all other issues from him. Isai 41.8. Isai. 51.1.2. This is the covenanted Father to the Church for ever. 4. The time of this effect, expressed, 1. By Abrahams age, it is said.
At his old age, which is interpreted, when he was an hundred year old, Rom. 4.19; beyond hope in nature to have a child. And therefore against hope he beleeved in hope to be the Father of many nations. 2. By the constitution of God. — To the prefixed time by God. Gen. 18.14. Which was from that time, the ordinary term of womens conception, and bearing about nine months; in the year after Sodoms destruction. 5. The ground of this effect, it is Gods word twice mentioned before, which God now puts forth in power to bring the promised seed into the world, — Which he spake unto him that he would do, and because God had spoken it, he would not fail Abraham. His word onelyonly gave Abraham strength to beget, Sarah to conceive, and Isaac to come forth. Three times is this repeated in these two verses, to make impression in our mindes of the original of this birth, and of the true children of the Church. Gal. 4.28. Ver. 2.
These observations are gathered hence.
D. 1. After all delayes and difficulties upon Gods Saints at last Gods promised mercy come's forth to them.
D. 2. Free grace in the eternal and almighty God make's him humble himself to come and visit in grace poor creatures.
D. 3. Gods gracious visitation, and creation of his will brings forth the blessed seed of the Church.
D. 4. Gods sayings and speakings are the rule of all Gods gracious actings to his Church. Ver. 1.
D. 5. Beleevers receive power to do above the strength of nature from the word of God.
D. 6. The seed typical and real wherein the nations are blessed is the son of promise.
D. 7. The seed of promise is reckoned or accounted onelyonly to Abraham. Heb. 2.16.
D. 8. Old age, and the most uncapable state of nature hindreth not God to bring forth the seed of promise.
D. 9. There is a set time for all Gods promises, and at that time shall they be accomplished.
D. 10. Gods word onelyonly ordereth times and meanes of bringing forth all the seed of promise. Ver. 2. And all the good that is promised.
2. The next particular in the first general is Abrahams obedience, together with his age when all these things fell out unto him, so that here we have to note. 1. His obedience unto Gods command in two things. 1. In naming his son, according as God had said. ver. 3.Ver. 3. Where we have, 1. The Imponent, Abraham.
It was the Father, yet in this directed by God, Gen. 17.19. 2. The subject of imposition, on whom he set's the name described, both by his present birth. — The name of the son now born unto him by promise, and by his mother, — Not any other, but that son whom Sarahs dead womb had now brought forth by faith in Gods promise. 3. The name itself imposed, I it schak, Isaac as ours read. Which noteth gladness and laughter; the purport of which name may be either somthing foregoing, viz. The fulfilling of Abrahams joy in beleeving expressed now in seeing that son, at the newes of whom faith made him laugh; Gen. 17.17. So he rejoyced also in seeing the day of Christ the true seed; or somthing to come, which was the gladding of heart not onelyonly to Sarah, ver. 6. but of all nations, that should hear of him and the mysterie of Gods will in him for the blessing of nations.
We may learn here.
D. 1. The Saints obedience will follow close Gods performance of his promise. So Abraham.
D. 2. Extraordinary seed which God send's into the world, hath extraordinary providence in naming it.
D. 3. There is one eminent son or seed of promise, as given by God, so born by faith. Hebr. 11.
D. 4. The son of promise make's good his name, to make all glad, and laugh for joy who hear of him and look unto him. Ver. 3.
2. In circumcising his son whom here he nameth, wherein. 1. His work of obedience, which containeth in it. 1. The actor, Abraham. 2. The act of obedience.
And Abraham cricumcised, that is,Ver. 4. cut of the foreskin of the flesh, Gen. 17.11.
3. The object of this act, his son Isaac,—The very son of promise whom Sarah bare. 4. The age of this son which is the time of giving this Sacrament.
The son of eight dayes, or being eight dayes old, for this was given him in charge, Gen. 17.12. Sept. and Cald. same. 2. His rule of obedience in this kind.
According to what Elohim had commanded him. 1. The almighty God. 2. His command is the onelyonly rule which Abraham observeth, in performing this duty of obedience in applying the token of Gods Covenant unto his son Isaac. Gen. 17. ver. 9.10, &c.
Learn thence.
D. 1. Seal of Covenant, as well as the Covenant itself is due unto the child of promise.
D 2. The severest Sacrament is freely applied by beleevers, at, and according to Gods will.
D. 3. Gods word onelyonly can make Sacraments, appoint subjects for them, and administrators of them. Ver. 4.
2. Abrahams age is here added. ver. 5.Ver. 5.
And Abraham was the son of an hundred years in his son Isaacs being born unto him. — He was of an hundred years, &c. Sept. — Cald. as Heb. He was an hundred years old, as we use to say, and Sarah ninety. The reason of the inserting of this here may be. 1. To shew the strangeness of the miracle upon Gods part, who calleth things that are not, as if they were, and by his word effects them and make's them be, as here to bring the son of promise out of a dead body. 2. To shew the strength of Abrahams faith, who staggered not at sensible impossibilities in himself, when God had given forth his word. 3. To discover the certainty of Gods promise at last to them who wait for it.
It Learneth us.
D. 1. The Spirit commends to the Churches observation the time and way of Gods fulfilling his promises.
D. 2. Gods promised seed is called out of a dead body and dead womb against all difficulties. No difficulties can hinder the performance of Gods promise when his set time is come.
D. 3. The strongest faith appear's when sense is out of all hope.
D. 4. He that beleeveth shall see Gods promise at last and be blessed, Ver. 5. Luk. 1.45.
Thirdly. Now followeth Sarah's resentment of Gods dealings with her, as to the bearing of the promised seed: and bringing it forth. ver. 6.7. Which is discovered. 1. In her profession of Gods work toward her and others. 1. Gods work upon her self is confessed.Ver. 6.
And Sarah said, Elohim hath made laughter for me. — Sept. same. — Joy. Cald. Herein we have, 1. The confessor, Sarah, an heir of promise with her husband, yet somtimes incredulous, and weak in faith, but now by faith receiving the promise of the seed of blessing, she in sense of her own weakness, and experience of Gods faithfulness, break's out into this expression. 2. The confession itself, where about are considerable. 1. The scope of it, which doubtless is to exalt God in the work which he now had done for her being so unworthy, that she durst scarce trust God. 2. The matter of it, which is a thankful acknowledgment. 1. Of the author, Elohim the mighty God, he did all for her by his mighty power. 2. Of his work, he hath made laughter, it is a metonymical expression, the effect for the cause, that is, he hath given me cause of joy and laughing, by making a barren womb fruitful, and causing me to be the mother of a seed, which shall be a blessing to all nations. The cause of laughing about this was twofold, 1. Temporall, in bodily fruitfulness, and injoying the fruit of the womb, this is Gods reward, and therefore to be rejoyced in. 2. Spiritual, in respect of all that blessing to her self and nations, imported in the seed, as he was type, of the true seed of the woman, even Christ in whom she had cause to rejoyce for her person as Mary did, who bare him. Luk. 1. Hereupon the highest joy and most glorious is the work of God upon his Saints that beleeve. 3. The subject of this, Sarah her self, it was made of God for her. Isai. 54.1. Gal. 4.27.
2. In profession of the same work of God upon others, Sarah sheweth her due resentment of Gods dealings with her now
Every one hearing shal laugh with me. — For whosoever shall hear shall rejoyce with me. Sept. — Shall congratulate me. — The like joy is here spoken of as before, which shall be to all nations, that hear of this birth by whom Gods Covenant must come to them. Herein. 1. The subject spoken of, is every hearer, that is, Such to whom this newes shall come, which were contemporary with Sarah if it be terminated upon that seed then born: but if it be extended to the spirituality of the seed; it must needs be all them who do hear and beleeve. 2. The Gospel or good tidings sent to these, they shall rejoyce and be glad with Sarah, with joy unspeakable by beleeving.
This sense is not strange, if Sarah be here considered as a beleever looking to the end of the promise. ver. 6. Isai. 66.10. Gal 4.22.26. Laughing must be as before, not of scorn. 2. Sarahs admiration is expressed, wherewith she entertaineth this work of God.
Wherein we have, 1. The admiration itself.
And she said, Ver. 7.who would have spoken to Abraham, that Sarah should have suckled sons? — Who shall declare to Abraham, that Sarah suckleth a son or Child? Sept. — And she said faithful is he who spake to Abraham, and hath fulfilled it, that Sarah should suckle sons. Cald. — A good paraphrase this may be, none could say so to Abraham but God. In the whole note.
1. The term of admiration, who would have said? Surely none among men would have ever thought or spoken that such a thing should be, how strange a thing is this? 2. The matter of admiration. 1. About Abraham being old and dead for generation. 2. About Sarah being old and barren, with whom nature ceased as to such a work. 3. About the work itself, that she should have a fruitful womb, and full breasts, what a thing is this! I could not beleeve it my self, and who among men could reasonably expect it? She wonders not at the duty of giving suck, that was natural, but at the power of giving suck, which was wonderful. As to the plural of Sons or children, it is an usual change of number; for of more then the Son of promise we read not by Sarah; yet otherwise the phrase is interpreted by many; but there needs not any more to be said, but the common use of putting one number for another. In all we see, Sarah, who was great enough, gave suck her self, and so performed the duty unto the fruit of the womb as God would have her.
2. The true cause of her admiration.
For I have borne a Son to his old age. — Because, I have brought forth a son in my old age. Sept. — Cald. as Hebr. This was the cause of the wonder, not so much to bear a son, but when both Father and Mother were so old, that there was no hope of such a thing, against hope to beleeve in hope, and see it effected, was the just ground of her admiration.
So in the spiritual application the Church wonder's at her seed. Who hath begotten me these? Isai. 49.21. Isai. 66.8.
Learn thence.
D. 1. Promises performed by God against all difficulties turn the weak in faith into their confessions of Gods power and faithfulnes.
D. 2. Gods alone giveth cause of joy and gladness unto his people.
D. 3. The fruit of the womb is a just ground of gladness and rejoycing to men.
D. 4. The seed of promise is a special cause of the mothers rejoycing in it. So Mary, Luk. 1.
D. 5. The seed of promise is true matter of gladness and laughing to all that hear and beleeve in it. Ver. 6.
D. 6. The weak in faith upon the fulfilling of Gods promise, break into the admiration of God and his works.
D. 7. The birth and suckling of the child of promise is all miraculous.
D. 8. The greatest mothers owe to the fruit of the womb its suckling. So doth Sarah performe it. And so should all, as God strengthens them.
D. 9. A fruitful womb and full breasts are joynt blessings.
D. 10. Event of the fruit of the womb against sense in old age, is admirable; and should lead to honour God. Ver. 7. In the sight and injoyment of it
4. The last thing in the first general is Isaaks weaning, reported, ver. 8. Wherein are related. 1. That which concerned Isaac the promised seed.
1. His growth,Ver. 8. — And the child grew. This preced's his weaning, but how far this growth extended, whether, unto two, three or five yeares (as opinions among the Jewes are various) it matters not; sure it was until he was fit to be taken from milk unto stronger meat, and was grown somthing great, according to the accustomed time of weaning; this is enough for us to know about it. 2. His weaning — The word used is noted by some, to signify the change of one thing for another, and so of milk for stronger meat, a taking of from the breast, to grow by stronger nourishment. So it is used. Psa. 131. 2. foreign, Sept. 2.foreign That which concerns Abraham is reported.
And Abraham made a great feast in the day of weaning Isaac. Sept. and Cald. To the same. Herein. 1. The subject of this history, is Abraham the Father, not a little affected with joy for Gods goodness unto himself and son, that now he saw Gods promise more and more fulfilled unto him. 2. The work of Abraham to express his joy, he made a great feast, so doth nature suggest and God allow his servants to delight themselves upon occasion of his goodness to them. Where we may read. 1. The nature of his work, a feast, which is most likely to be an holy festival annexed with sacrifice to give God praise. So it was. 1. Sam. 1.24. 2 The greatness of the work, it was a great feast, no ordinary solemnity to express thanks and joy. 3. The freeness of it, Abraham made it freely of his own ready mind, to call others to praise God with him. 4. The time of it, in the day of weaning Isaac. Many conjectures are about the reason of Abrahams choice of this time; some making it spiritual to signifie the joy of regeneration and weaning soules from the world; others that therein Abraham might cross the custom of the gentiles in keeping dayes of nativity. But little weight of reason in these. Two considerations are more probable, 1. This was the fittest time in all respects to remember the kindness of God, to the child, mother, and himself, wherein he take's occasion of publick rejoycing in God with those whom he inviteth. 2. This was now providentially ordered as an eminent time for the child of the bondwoman to discover malignity against the seed of promise; upon which occasion it seemeth here to be related, and hereupon the history of his ejection followeth. It is queried, what the guests were now at this feast? The Spirit is silent of them, yet probably those eminent ones, that were acquainted with God and were neer to him might be invited by him. Some think Schem, Selah, Heber, &c. who were then surviving. But nothing of this being expressed, it is not matter of faith.
Learn now from it.
D. 1. God carrieth on his promise to his seed by degrees from birth to weaning. Growth from the breast is by promise.
D. 2. Such degrees of Gods performing promise from the womb are to be observed by his Saints.
D. 3. Joy or rejoycing in God is sutable to such degrees of goodness unto the promised seed.
D. 4. Holy feasting is allowed by God to his servants for expressing their joy in him. Ver. 8.
2. The next general head of the Chapter followeth, which containeth, the ejection of the bond-child out of the inheritance of the Church, from ver. 9. To the end of ver. 21,
In the whole we may observe, two heads.
1. The ejection itself described, ver. 9. to 14.
2. The consequents of the same. Ver. 5.21.
In the former we have recorded.
(1) The cause of his abdication seen and urged by Sarah. ver. 9, 10.11.
(2) Gods ratification of it. ver. 12.13.
(3) Abrahams obedience. ver. 14.
In the first of these we may observe in special.
1. The cause of his ejection discovered, ver. 9.Ver. 9. Wherein.
1. The discoverer Sarah, the mother of the seed of promise, yet tender enough to Ismael in his education in the family, therefore not prepossessed with any indignation against Ismael; it is probable, she might observe such carriages of the bond-child before, and hide them, but now seeing it in the solemn time of rejoycing, and in the face of the assembly with them, she could not bear it longer. Whether Abraham saw it also and winked at it, there is no great matter in that. And Sarah saw Sept. and Cald. same.
2. The party discovered, is set out by by his relation. Sept. and Cald. same.
The son of Hagar the Egyptian whom she had born to Abraham. That is, Ismael, whom Abraham begat by abusing Hagar his handmaid; by original from his mother he was an Egyptian, which is observable in this matter; by his Father the fruit of uncleanness. Hagar, not his wife, bare him.
3. The crime discovered, mocking. — Laughing, foreign— Playing with Isaac her son. Sept. — Playing. Cald. — This must needs be a bitter, sarcastical jearing, and scorning the son of promise, which the Apostle calleth persecution: Gal. 4.29. It note's a contemptuous and malignant carriage. Job. 30.1.
2. The urging of this to Abraham by way of complaint for casting him out of the family. Wherein occurre.
1. The plaintiffe,Ver. 10. Sarah said unto Abraham. She that had observed, told all the carriage doubtless to Abraham, desiring just recompense on the offender. That she spake not wholly of her self, nor from mis-guided passion may appear in that God ratifieth what she now requireth of Abraham.
2. The penalty required from him.
Cast out this bond-woman, and her son. — Sept. and Cald. same.
1. The penalty required, abdication, ejection, casting out from the Church and inheritance of the Lord.
2. The parties on whom it is required, The bond-woman and her son. It is more then probable that this Egyptian woman did abbet her son, and from them both is conceived to begin the Egyptian persecution of 400 years spoken of Gen. 15.13.
3. A reason urging this exaction.
For the son of this handmaid shal not inherit with my son, with Isaac. — Shall not be heir. Sept. and Cald. The reason given is somewhat peremptory, Sarah was not wont to speak so to her Lord, but this comes from God as afterward appeares, and the Apostle saith, the scriptures speaketh this cast out, &c. Gal. 4.30. (1) The subject spoken of, is Ismael the persecutor, the son of the Egyptian bondwoman, like mother like son.
2. The matter spoken of him which urged his ejection, he shal not inherit, neither in whole nor in part with Isaac the son of promise; and for securing that, cast him out. ver. 10.
In this history as spiritually applied by the Apostle.
1. Sarah note's Jerusalem above.
2. Isaac all the true seed of God by promise in Christ.
3. Hagar the literal Covenant of God abused by false teachers.
4. Ismael all hypocrites and bond children hereby brought forth in the Church; the mother of the true seed espieth them that are born after the flesh mocking and persecuting the children of promise, therefore calleth to God her husband to cast them out all, that the true seed may injoy the inheritance alone, Gal. 4.22. to the end.
3. Abrahams resentment of this complaint and exaction, ver. 11.Ver. 11.
And the word was very evil in the eyes of Abraham, for the causes of his son, or for the sake of his son. — And the word appeared very hard before Abraham for his son Ismael, Septua. — The word was too much displeasing, &c. Caldee.
Herein are considerable.
1. The party resenting, Abraham, a Father.
2. The resentment of the exaction, it was very bitter and distastful to him, he could not think upon it with patience, perhaps conceiving it onelyonly to proceed from Sarahs passion; for when God appears in it he saith no more, neither stop's he from putting his will into execution.
3. The reason of his resentment, his affection to his son, it was his son, and to cast him out and abdicate him, this was not easy for a tender Father to do, it was therefore a very hard saying to him; both his sin, and punishment required, were grievous to him.
Learn thence.
D. 1. Mocking, flouting of Gods Children, and persecuting with scorns appears in natures bond-children betimes. Prov. 20.11.
D. 2. Bond-children in the Church envy all rejoycing in the children of promise.
D. 3. Observation and complaint of such persecution is had and made by heaven or the Church, to God. As here by Sarah. Ver. 9.
D. 4. Vengeance is required and granted to the casting out all such bondmen out of Gods house.
D. 5. Such bond-children that scorn Gods seed shall never inherit with them in glory. Ver. 10.
D. 6. Gods sentence upon evil children somtimes pleaseth not good Fathers.
D. 7. Childrens failings and punishment are bitterness of soul to gracious Fathers. Ver. 11.
2. Gods ratification of Sarahs exaction for the casting out of the bond-child followeth, ver 12.13. Herein.
1. Gods speech to Abraham by way of mitigation of his grief upon Sarahs complaint and desire.
And Elohim said, let it not be evil in thy eyes for the child, and for thy bond-woman. Ver. 12.— Let it not be hard before thee, &c. Sept. — Let it not be displeasing in thy sight, &c. Cald.
Herein occurr.
1. The comforter, who now speaketh to the ease of Abrahams heart, it is Elohim the mighty God; It is conceiv'd by some, that he spake by a minister, as by Schem or some other, but the text is silent; and God was wont many times to speak immediately to Abraham, and no other way is expressed here. It is however doubtless Gods authority which interposeth.
2. The word of comfort or support, which may be read.
1. By way of counsel, Let it not be evil that which is spoken of the lad and his mother as concerning their ejection, be not grieved nor vexed at it, so God is pleased to come in for the help of his afflicted.
2. By way of command. This thing shal not be evil in thy sight, (See thou grieve not) is is good in mine. 2. Gods speech of injunction which ratifieth what Sarah had said, and discovereth it to be of God.
All which Sarah hath said unto thee, or, shall say in this matter) hearken to her voice — All things whatsoever Sarah may say, &c. Sept. — Rest contented with her. Cald. Wherein.
1. The injunction, and therein.
1. The authority injoyning, Elohim who must not be resisted.
2. The person injoyned, Abraham.
3. The matter injoyned, to hear all that Sarah had said, about the ejection of the bond-woman and her son, and to be obedient to it. Not hereby subjecting the husband to the wife, but onelyonly to Gods will in this matter first discovered by her.
2. The reason of this injunction, which is here urged, twofold.
1. In respect of Gods gracious purpose to Isaac.
Because in Isaac shall the seed be called unto thee. — Sept. same. — Shall sonnes be called unto thee. Cald. The general force of this reason is to this purpose, Abraham, all my promises reiterated unto you, I am resolved shall be made good in Isaac the promised son, therefore sequester any corrival from him, that he may be alone, by whome it is my purpose to gather my Church; send the bond-child away therefore, that in thy family I may carry on my intended work. More especially these terms are in it.
1. The party whom God will honor, it is Abraham to whome he had promised a seed, unto thee, or by thy name shall a seed be called.
2. The honor which is here mentioned, a seed shall be called to thee or under thy name, which according to the interpretation made by the Spirit is fourfold.
1. The eminent seed, even the Son in the flesh. Hebr. 2.16.
2. The seed natural and Spiritual in the Church. Rom. 9.7.8.
3. The seed spiritual but not natural, as gentiles. Rom. 11.15.
4. The seed natural and carnal but not spiritual, such as was Israel after the flesh but not according to promise. Rom. 9.16.
Now as to these last, they bore the name of Abraham, as being in the visible Church, but were not of those to whom the promise came. The three former are mainly intended.
3. The meanes whereby God will bring this to pass, viz. In Isaac: this is the onelyonly seed of promise by whome all shall be accomplished in time; upon all which considerations it is my will, let this Son of promise be singled out, and the bond-son sequestred. ver. 12.
2. The next reason concerns Ishmael, that however God shut him out of this line, yet he will not utterly cast away care of him as to outward good. So it follow's.
And also the Son of the bond-woman, I will set him for a nation, because he is thy seed. — I will make him for A great nation, &c. Sept. — Because he is thy Son. Cald. Herein we have. 1. The act of providence mentioned, I will make the Son of the bond-woman for a nation, yea and that a great one, as the Sept. expresseth, of which many nobles. Gen. 17.20. This was as much as ever the mother or the son desired, to be great in the world, and as good as Isaac in worldly power. This God vouchsafeth, and of him is the greatest nation on earth, the Turks, the bitter enemies of the Church of Christ. 2. The reason of this providence also, because he is thy seed, i. e. his son in the flesh, and so sprung from Abraham; now though God shut him out from the inheritance of his Church, yet he provides a portion in the world for him; and that for Abrahams sake.
Learn from it.
D. 1. God himself commeth in somtimes to heal the griefs, and remove offences from his Saints taken at his providence.
D. 2. That should not be evill in mans eyes which is good in Gods concerning his severity on neer relations.
D. 3. God somtimes giveth his oracles by the less to the greater Saints to which obedience is required.
D. 4. Slavish Ishmaels, and their mothers must be cast out of the house of God at last.
D. 5. In Isaac or Christ is that seed onelyonly called who shall dwell in the house of God for ever.
D. 6. All are truly numbred to Abraham as his true seed, who abide in Gods house. V. 2.
D. 7. Ishmaels in the Church may have glory and preeminence in the world.
D. 8. All worldly good is granted to Ishmaels for Abrahams sake. So the wicked fare the better, for the Church. V. 13.Ver. 13.
3. The last thing considerable in this ejection is Abrahams obedience, wherein are to be noted. 1. His preparation for it.
And Abraham morning'd it in the morning, Ver. 14.or dawning of the day. — And Abraham arose, at the first peeping of the light. Sept. — Cald. same. Herein note. 1. The connection, this obedience is coupled to Gods command, not to Sarahs intimation.
2. His act of preparation, he was up early at the dawning of the day, when he knew it was the will of God, he delayed not to do Gods commandment. 2. His provision, which he makes for them.
And he took bread, and a bottle of water and gave to Hagar putting on her shoulder. — And put the child upon her shoulders. Sept. — Cald. as Hebr.
The provision is but slender, especially for so great a man, and so much affected toward his son; to suppose that under these all other provisions are carried, is not so rational in this place, where the bottle of water is mentioned. The quality of the provision is common sustenance; the quantity no more it seemeth then she carried upon her shoulder, for it was soon spent. Why this should be so, many conjectures are made; but in short the safest is, that this was done by Gods special order, and by way of correction, as well as to be an occasion of his discovery to them in the way. In that the Seventy read, he put the child upon her shoulders, it is neither sutable to the grammar of the text, nor consonant to reason, he being conceived now by most to be about 18 years of age for he was 14. when Isaac was born, and now he was weaned. 3. His delivery of his son to her. — And the child or lad he gave to her, that is, according to Gods sentence to be gon from his house. 4. His dismission of them.
And he sent her away. That is, with the bond-son to depart. Once she run away, & now is she sent away by Gods special order, with her son also. 5. The peregrination of the mother with the child.
And she walked and wandred in the wilderness of Beersheba, 1. Their motion, she with her son went away. 2. Their wandring, this was Gods hand in displeasure, both are observable: and the place, a wilderness between Canaan and Egypt. Here by a prolepsis called the wilderness of Beersheba, which was so named afterward upon some special occasion, as we read. ver. 31. — ver. 14.
Learn hence.
D. 1. Gods command hath faiths obedience ready at a beck for the hardest work. Abraham presently obeying and is early up.
D. 2. Such as abuse abundance of mercies in the Church are likely to taste of hardness. Sent away bare and empty.
D. 3. The bond-woman & bond-children are sent out of the Church: at last wrath meets with their sin.
D. 4. Such abjects from the Church are wanderers in the wild places of the world. V. 14.
2. Now follow the consequents of this ejection, which are.
1. The failing of provision.
2. The fainting of the bond-son. ver. 15.
3. The mothers sorrow for him. ver. 16.Ver. 16.
4. The respect of God unto them both. ver. 17.18.19, &c. The two former events consequent are in ver. 15.Ver. 15.
1. The failing and want of water.
And the waters failed from the bottle. — The water of the bottle failed, Sept. — And the waters were spent out of the bottle. Cald. This was a sad consequent of their ejection and wandering in such dry wilderness places. 1. The matter wanting was the greatest necessary for thirsty travellers, Waters. What more needful than this for poor travellers in hot and dry places? 2. The defection of this was total, they had none left, when their soules were ready to faint for thirst. Their bottle was dry, it was but a stinted vessel, therefore not long likely to afford them drink. A great trial and affliction upon poore creatures. 2. The misery of the son especially expressed in this act of his mother.
And she cast the lad or child under one of the trees or shrubs. — Under one firre tree. Sept. — Cald. as Hebr. This whole action supposeth Isma…l in a fainting condition, not fit or able to travel any farther. Wherein.
1. The agent is the Mother, doubtless full of discontent and trouble for these adverse providences. 2. The action, is the casting of her son under some tree, or shrub, or thicket; not from her shoulder, (as some vainly speak) bur there disposed him; when he could go no further, as the fittest receptacle in the wilderness. This was a sad repose for any sick man, but the worse for Abrahams son who had injoyed better places and entertainment before. Yet this providence casteth upon the bond-child, who began so soon to persecute the seed of promise, and to despise the priviledged of Gods Church: He is made now to feel, it is worse in the wilderness, then in Gods portion.
Learn hence.
D. 1. Providence sometimes maketh them who abuse fulness to want a little water.
D. 2. Bottle water, or limited refreshings in creatures are soon spent. Little trust to them.
D. 3. Creature-helps decaying and failing men of the world, life and strength decayeth with them.
D. 4. Mothers in the flesh are apt to throw away miseries in their children out of their sight any where.
D. 5. The shelter of a shrub or a tree is that onelyonly which God somtimes allot's to sinners in misery.
D. 6. Ejection out of the Church of God may bring outward wants and miseries with it upon scorners.
3. The next event is the mothers sorrow & bitterness for her son and these evils now come upon both.
Herein. 1. Her discession from him
And she walked and sat by her self over against, drawing forth about the shot of a bow, or, as those who shoot in a bow, that is, so far, or thereabout. — As a bows cast. Sept. — A far of, as much as a bow can shoot. Cald.
In this motion and posture, may be read her bitterness and trouble.
1. Her motion, speak's her weariness of beholding misery justly faln upon the bond-child, which both her and his wickedness brought on him.
2. Her posture speak's her sadness further sitting down in discontent and passion.
3. The distance notes her affection to be out of the cry or groaning of the child there desponding and giving it up for dead. So nature seeks its ease, it would go far from misery. 2. Her passionate reason concerning him.
For she said, I wil not, or let me not look upon the death of the child. — I will not see the death of my child. Sept. — Cald. as Hebr.
Herein may be.
1. Natures prevention of God, it casts upon death when God intends it not, the child must die, so she cast's.
2. Natures aversness from bearing the hand of God, let me not see, or I wil not see, though it might be affection to the child, yet it is impatience as unto God, this being his hand upon him.
2. Her lamentation over him.
And she sat over against, and lift up her voice, and wept. — And the child crying out wept. Sept. — Cald. as Hebr. Here is natures vent when charged with evil. 1. It sets itself over against its misery, to view somthing of it at least. 2. It powr's out its complaint, voice and words vent the hearts oppression. 3. It laments and weep's when it cannot help. This is poor nature, and the best to be expected from creatures in misery. Ver. 16.
Learn from it.
D. 1. Nature would depart from misery if it could, but not from sin.
D. 2. Outward misery put's nature to a sad posture. Its estate is but miserable.
D. 3. Nature may somtimes get a bowes-shot of from misery.
D. 4. Corrupt nature is ready to prevent God in his judgments or do what may hasten them on. She takes a course that must bring certain death to her son, when God meant it not.
D. 5. Nature is impatient to see, or bear the hand of God.
D. 6. Nature may sit down and complain and bemoan its misery, but it cannot help. So was it with Hagar. Ver. 16.
4. The next event is Gods respect to child and mother, under this bitter distress and fear of death which was upon them, which is discribed, ver. 17. to 21. Note herein. 1. Gods audience of the child.
And God heard the voice of the lad. — From the place where he was. Sept. This maketh the Seventy render the last clause of the former verse of the crying of the child. — The voice of the lad was heard before God. Cald. In this is discovered, the inclination of Gods ear to the voice of misery, even in them which are out-casts from the Church. So was Ismael; yet in his faintings, and groanings, God in his providence, heareth so, that he commeth in for help. No doubt also, but God heard Hagar crying and weeping for her son, so as to succour them.
2. Gods providence in this strait, expressed in the mission of his angel to them, whose work is evident. 1. In his advocation to Hagar.
And the Angel of God called to Hagar from heaven, Sept. and Cald. same. 1. The messenger calling, is an angel of God, such as are intended ministers for the heirs of salvation, yet here speaking to one cast out of the Church. 2. The party called unto, is Hagar, one that brought forth a bond-child to Abraham and was set in opposition against the free woman, yet now in misery. 3. His call unto her, with its scope.
2. In his expostulation.
And he said unto her, what it to thee Hagar? — What is the matter Hagar? Sept. — Cald. as Hebr. This he inquireth not as ignorant, but urgent upon her, for her complaint, to correct her, and comfort her.
3. In his consolation. Wherein.
1. His incouragement, Fear not, — Sept. and Cald. same. That is, neither the death of the child, nor evils on thy self; such she feared now. 2. The reason of the incouragement.
For God hath heard the voice of the child, there where he is. — In the place where he is. Sept. — Cald. to the same. The same that was expressed before, and to the same sense: it noteth Gods observation, acceptation and salvation of him from his present danger.
Learn thence.
D. 1. God heareth the cry of the miserable, though reprobates, as to outward condition.
D. 2. Gods Angels may give some outward comfort and help unto outcasts from him.
D. 3. Outward fears may be taken of from abjects out of Gods house.
D. 4. God knoweth the places of the miserable, to come and help them. Ver. 17.Ver. 17.
4. Gods providence to them appeare's in the Angels exhortation of her. ver. 18.Ver. 18.
Wherein are to be observed.
1. His counsel to her.
1. For rising from her sad, and disconsolate discontented posture — Arise. — Sept. and Cald. same.
He adviseth her in this, that her help is not in sitting still and doing nothing therefore doth he rouze her up, in order to their help. 2. For succouring the lad who was fainting, — Lift up the lad. foreign — Take the child. Sept. — Cald. to same. She had left him in his misery, fore casting his death, now she is advised not to give him up for lost, but go and succour him and stay him up. 3. For further strengthning of him. — And strengthen thy hand upon him. — And hold fast his hand. Sept. — And take him in thy hand. Cald. or take thy hand upon him; that is doubtless, hold him fast, stay him up, let thy hand be still upon him to sustaine and comfort him. 2. His reason of this advice, which is Gods former promise repeated, — For I wil set him for a great nation. — Cald. same. — I will make, &c. Sept. Here the angel speaketh in the name of God, for he alone is the promiser; and this promise he now repeateth to incourage her to duty in all the former particulars to take care of the child: for God was resolved to set him as the head of a great nation in the world, therefore it became her to follow counsel, and provide for the childs life. This was revealed to Abraham, Gen. 17.20.
It Learneth us.
D. 1. Natural sorrow or discontent is sullen and sluggish to help, until rouzed up by God.
D. 2. It is Gods counsel to nature, not to despond in afflictions, but to use means of help, while there is hope.
D. 3. It is Gods will to strengthen hands for help in lawful wayes of healing misery.
D. 4. Gods promise ingageth duty for bringing about salvation, whether temporal or eternal. Ver. 18.
5. Gods providence appeare's further in opening Hagars eyes, and discovering to her means of saving life which she saw not before, ver. 19.Ver. 19.
Herein we have. 1. Gods act of goodness reported.
And Elohim opened her eyes. Sept. and Cald. same.
1. The agent is Elohim the almighty God. 2. The act is opening eyes 3. The Patient Hagar. How God did this, is the question. That it should be by making a spring miraculously out of the earth is not probable, for that had bin an opening of the earth, and not of her eyes. It is therefore rationally conceived that there was a well neerer, but either by her overflowing passion with weeping, or by Gods restraint of her sense, she did not discover it untill God removed the vail and opened her eyes. This seem's to be the bare history. 2. The consequents of this act of grace, observable in Hagar.
1. Her discovery of the well.
And she saw a well of water. — Of living water, i. e. Springing. Sept. — Cald. as Hebr. Here beginneth the healing of their misery, even in the discovery of the meanes which God affords. Water was their want, they had none, neither did she know where to get it; now God giveth her to see that at hand which might preserve life. When God open's eyes, they discover good.
2. Her supplying from thence the present want.
And she went and filled the bottle with water. — Cald. same. The Septuagint mentions not water, but that must be understood. Now her bottle-comfort is supplied, and a more lasting store continued by the special care of God, who alone make's springs in the wilderness. Isai. 35.6.
3. Her refreshing of her Son.
And she gave drink to the lad. — To her child, Sept. — And she gave the child to drink. Cald All to the same sense. Hereby God was pleased to provide, for recovery of the Spirits of the lad for present; though out cast from the Church. So was he pleased to make a stop unto their present fear: for doubtles he revived thereupon.
Learn hence.
D. 1. It is Gods special goodness to open the eyes and mindes of the afflicted to see a way, and meanes for their own help.
D. 2. Discovery of means seasonably inviteth the afflicted to receive supply.
D. 3. Means must be applied, if healing be expected. Ver. 19.
6. Gods providence to them in the after time of their being, when this distress was over. Ver. 20.21.
Wherein.
1. Gods respect to the lad. —
And Elohim was with the lad. Ver. 20.— And God was with the child. Sept. — And the word of the Lord was for the help of the child. Cald. This presence of God with him was of common providence not of special indulgence, as to the Saints. Jos. 1.5.
2. The consequents of this general presence of God. as, 1. The growth of the child. — And he waxed great, i. In stature. — Sept. and Cald. to same. This growth doubtless was according to years of life until he came to maturity in the age of man. This was of God. 2. His habitation, expressed, 1. Generally, ver. 20.
And he sat down in the wilderness. — And he dwelt, &c. Sept. so Cald. 2. Specially, ver. 21. And he sat down in the wilderness of Paran. It was a wilderness adjoyning to the desert of Sinai, thorough which the Israelites journeyed in comming out of Egypt. Num. 10.12. Numb. 13.1.4. Deut. 33.2. It is storied to be a wild barren place, yet such as God hath appointed for the seat and dwelling of a wild man Herein was much of his providence. 3. His profession or trade of life.
And he was a shooter of the bow, or shooting the bow. That is, an archer, which is a paraphrase of a souldier or warriour. — An archer, Sept. The Cald. is as the Hebr. In summe he professed to live by violence, and what he took he held; so he lived and got his territories. 4. His marriage.
And his mother took for him a wife out of the land of Egypt. — Out of Egypt. Sept. — Cald. as Hebr.
Where we may note.
1. Under God the chief orderer of his marriage was his mother. This is a natural right. 2. The choise she make's, it is among Pagans, that know not God, an Egyptian Idolatress, fit for him that was cast out of the Church. 3. His acceptance included, he entertained his mothers offer: thus Gods providence permitts and orders to accomplish his word.
It Learneth us.
D. 1. A general presence of God with reprobates is allowed by providence. God fill's heaven and earth.
D. 2. General providence causeth growth of children to maturity.
D. 3. Violent professions are permitted and ordered in the world by his general providence. Ver. 20.
D. 4. God fit's in his providence wild places for wild men.
D. 5. Parents have right by the law of nature to dispose their children in marriage.
D. 6. Carnal parents are ready to match their children with Egypt, rather then the Church. Ver. 21.
3. The last general head of the Chapter followeth, which is the league made between Abim…lech and Abraham, ver. 22. to 34.
Wherein these particulars.
1. Abimelechs proposal ver. 22.23.
2. Abrahams answere. 24.25.
3. Abimelechs reply by apology. ver. 26.
4. The Covenant-striking between them. ver. 27.
5. Abrahams purchase of a well. ver. 28.29.30.31.
6. Abimelechs departure. ver. 32.
7. Abrahams plantation and work ver. 33.34.
To the first, in Abimelechs proposition note, 1. The time of it.
And it was in that time, Sept. and Cald.Ver. 22. same. The notation of the time which was about the weaning of Isaac, and the ejection of Ishmael, is not to be passed over; that the following treaty with a stranger, should be upon the ejection of a son, somthing of good may be in it, or at least a new trial commeth upon another; for making leagues with strangers and mighty men seldom goeth without its snares. 2. The proposer of the following motion.
And Abimelech said, and Phicol the Prince of his host unto Abraham in saying, or chief Captain and Commander. — And Hochosad his Usher, Sept. addeth. Cald. as Hebr. The crown and sword come together here to make league with Abraham, and they are first in proposing. Doubtless an awe set upon them by God maketh them do thus; otherwise such would not stoop. 3. The reason of their proposal rendred by them.
Elohim is with thee in all that thou art doing. — Sept. same. The word of God is thy help in al things which thou doest. Cald. In general, they urge, that Gods presence with Abraham was the cause of their addresses to him, and soliciting such a Covenant with him.
Quest. How did they see God with him?
Answ. Doubtless in visible wayes of discovery, such as they could not deny to be demonstrations of Gods gracious respect.
1. His rebuking Abimelech formerly for Abrahams sake.
2. The strange birth of Isaac, which made all wonder.
3. The daily providence visible upon Abrahams Tabernacle prospering him. These and such like made them conclude God was on his side, and therefore thought it good to be in league with such a man to prevent evils.
Fear more then love provoketh this overture from them.
1. The proposal itself made, wherein are desired.
1. The form of making league by oath.
And now swear to me by Elohim. — By God. Sept. — By the word of God. Cald.
1. The form of confirmation is an Oath, this was taken among them and other nations as a Sacred tye.
2. The object terminating this Oath, the true GOD onelyonly, the almighty who could avenge himself upon treacherous dealers, and recompense the just. In and by him Abraham is desired to swear, but by no idol of the Philistins.
2. The matter of the league is expressed.
Wherein.
1. A note of attention — Behold, attend to what I say Abraham, Sept. and Cald. want this; but it is emphatical as to the work in hand.
2. The thing itself adjured.
wherein. 1. The negative.
If thou shalt lye, — That thou wilt wrong. Sept. — Hurt not. Cald. — The expression in Hebrew is the proper way of swearing, if thou shalt lye, God is witness and judg, he will require it. Or positively thus, swear that thou wilt not lye, that is deceive, injure, wrong, against these is oath taken; which carrieth in it faithfulness, goodness, and truth to be performed.
2. The positive, According to the kindness that I have done to thee thou shalt doe unto me. But according to the righteousness which I have dealt with thee, thou shalt deal with me. Sept. — Cald. as Hebr. Here we have the affimative matter sworn, whereof. 1. The matter is observable, thou shalt do kindness, mercy, all the duties of friendship.
2. The rule or measure, as I have done to thee; thou hast found good from me, do no less to me or mine.
3. A motive added.
Because thou hast sojourned in it, even the land, for which I desire to make league with thee. Sept. and Cald. to the same.
As if he should say, thou hast bin a stranger in the land; and hast found kindness here, this I adjure, make retaliation, shew kindness to me and to this land still, wherein thou hast bin a stranger.
3. The parties for whom this Oath is made. To me, and to my son, and to my grandson, and with my land. — Not me, nor my seed, nor my name. Sept. — Cald. as Hebr. Thus he provides for all interests private and publick, wherein he is concerned; to secure peace, safety and good from Abraham unto them.
It learneth us.
D. 1. The time of trouble from one side may be a time of peace from another to Gods Saints.
D. 2. Trials from without as well as in their own families may be the Saints portion. Leagues are trials.
D. 3. Crownes and swords God can awe to seek a league with his Church.
D. 4. Gods eminent presence with his Church make's the enemies seek peace with them. V. 22.
D. 5. An Oath is a sacred bond even in the school of nature.
D. 6. Nature teacheth that God alone is to be sworn by, in matters due and right.
D. 7. Nature abhorr's falsehood, wrong, injury, and seek's to secure it self against it.
D. 8. Natures law is retaliation of kindness for kindness.
D. 9. Sojourners even Saints owe respect to the places where they have found mercy. Ver. 23.Ver. 23.
2. Abrahams answear to this proposal followeth. ver. 24.25. Which standeth in two branches.
1. His concession to him.
And Abraham said, I will swear. Ver. 24.— Sept. and Cald. same.
1. The concessor here is Abraham to Abimelech, the friend of God to a stranger, yet in matters just and equal he is not averse to yeild.
2. The concession, I will swear, i. e. In form and matter proposed, I will lift up my hand to the Almighty, that I will not deceive thee, nor thine to injure you, but I will shew kindness to you, as I have found it in this land of my sojourning.
Quest. But should Abraham swear at the demand of Pagans and strangers from the Church?
Answ. 1. It is not a lustful demand to have him swear for his pleasure, this were evill.
2. It is required in a just cause, and upon good terms such as God owneth.
3. In such cases it is lawful to swear to strangers and it is duty to keep such oaths toward them.
2. His reprehension. ver. 25.Ver. 25. About which is reported.
1. The act.
And Abraham reproved Abimelech, or discoursed with him, and convinced, and checkt him. — Sept. and Cald. same.
2. The ground, occasion, or cause of this reproof. Upon the causes of a wel of water which the servants of Abimelech took away by violence. — About wells of water, Sept. — Cald. as Hebr. Wherein.
1. The crime charged; violence in taking away a most necessary support for life, a wel of water. 2. The parties charged, Abimelechs servants, who, was supposed would not adventure to doe it, but upon his liking or connivence at least; and therefore in making league he provides to have restauration of properties, and to be secured from violences in such cases afterward.
Quest. Why did not Abraham complaine before?
Answ. 1. His patience in a strange place he thereby expresseth. 2. Now was the fittest time when the offender commeth to desire peace for himself and servants. Just was his exception and increpation in this matter.
Learn thence.
D. 1. It is just for the children of the Church to yeild unto a lawful peace with strangers.
D. 2. It is just that Gods servants should swear against all wrongdoing, and for wel-doing to strangers. Ver. 24.
D. 3. It is equal for Saints in making peace to heal their own wrongs and provide for future good.
D. 4. Servants violence in some cases is to be required from their masters. Ver. 25.
3. Now followeth Abimelechs Apology to Abrahams crimination. Ver. 26.Ver. 26. wherein somthing is implied, which is restitution of the well, as the sequel sheweth, and somthing is exprest, in order thereunto.
1. He plead's ignorance of the fact.
And Abimelech said I know not who hath done this thing, or work or matter. — Sept. and Cald. same. Whether ignorance pretended, were simply so of persons and fact altogether, is questioned by some, and thought rather to be feigned; however this is surely a fault that rulers do neglect to visit and take account of their servants and comissioned officers, upon which oscitancy, servants are more bold to doe evil, yet this plea, if true, excuseth a tanto. 2. He plead's Abrahams remissness in complaining.
And also thou hast not declared it unto me, i. e. Not brought it before me for justice. — Sept. and Cald. to same purpose. As if he had said, could justice be done for thee, and thou conceal injuries offered? Why Abraham did not complaine before now, is not expressed: conjectures may be, that a remedy was not so easily to be had before, as now when a league of friendship is desired by the king. Abraham therefore takes his opportunity. 3. He plead's his ignorance of any rumour about this matter. And also I heard not besides to day, — Sept. and Cald. same. So that nescience of fact and rumor he pleads as his excuse, until this very time, and then was ready to do him justice.
Learn from it.
D. 1. Powers awed by God may be content to answear for themselves unto injured plaintiffs.
D. 2. Ignorance of wrong acted, which is not feigned nor wilful, may excuse magistrates in measure for not doing justice,
D. 3. Concealment of wrongs from rulers by plaintifs may be a vindication of judges for not righting them.
D. 4. Restitution made in the time of wrong discovered, is some satisfaction for injuries somtime indured.
D. 5. Court-servants do wrong somtime, which Kings know not Ver. 26.
4. The Covenant-making between these parties followeth, ver. 27.
Wherein are considerable.
1. An act preparatory from Abraham to Abimelech,Ver. 37. — And Abraham took sheep and oxen, and gave to Abimelech. — Calves, Sept. and Cald. — The reason of this act may be conjectured.
1. To expresse homage to the king of the country. 2. To express Abrahams readiness to peace by these tokens of love and frindship rendred to the king.
Quest. Did Abraham well to submit himself when he had all from God to be Lord of it?
Answ. Yea doubtless. 1. It is to be presumed that Abraham did it not without God. 2. The time of Lordship promised to Abrahams seed was not yet come, therefore he looseth nothing hereby, given him of God.
2. The act consummatory, — And both they strake a Covenant — And both Covenanted a covenant. — Made a Covenant. Cald.
Wherein note.
1. The parties, both Abimelech and Abraham, 2. The act done by them, they strook a Covenant, which is as much as, made a Covenant; onelyonly in the expression are carried. 1. The matter of it, which was about the very things proposed by Abimelech, not to injure one another, but shew kindness, and do justly from one to other. 2. The form of it, they strook it. A phrase taken from smiting in pieces the sacrifice, between the parts whereof they used to passe; it is probable by the phrase, they did so here: but that is evident, that by oath they did confirm the Covenant between them.
Learn thence.
D. 1. Wrongs being opened and redressed, Gods servants are not backward to a lawful peace.
D. 2. Saints are just and ingenuous to give superiours their dues, and deserve their just favour.
D. 3. Covenant-striking between the Church and the world, against evil and for good is very lawful. Ver. 27.
Fiftly Abrahams purchase of Abimelech after Covenant, to avoid future quarrels about the well, is here recorded, ver. 28.29.30.31.
Wherein.
1. The price set apart by Abraham. — And Abraham set seven ewe-lambs of the flock by themselves. — Sept. and Cald. same.
This act is distinct from the former, and tends not to sacrifice but a civil contract, for the well in question, and the confirmation of the purchase of it to Abraham.
Wherein.
1. The agent, Abraham, solicitous to prevent future contentions after Covenant. 2. The act, set a part, that is for special use, as after he declare's, 3. The matter sequestred, seven ewe-lambs, the matter were lambs, the sex female, the number seven; some conceive many mysteries in all these, but Abraham declareth the use of them plainly without a riddle, ver. 30. That they were as a testimony of Abrahams propriety in the well for him and his. The conceits of these lambs to be impressions upon silver, and that the number seven should note seven things to be refused, if the Covenanters brake, are but vain Cabalisms. Ver. 28.Ver. 28.
2. Abimelechs question or inquiry, after this act of Abraham. — And Abimelech said unto, &c. This querie discovers, that these lambs were not set as ordinary pledges in Covenant making, for then Abimelech would have known, what they did mean; but he did not understand Abrahams mind in them yet, and therefore, they did concern some special matter, as the comfirmation of his right in the well. Yet being done among other rites of making league, Abimelech enquireth rationally about the use of them, and thereby must take more notice thereof in the returne of Abraham unto him. Ver. 29.Ver. 29.
3. Abrahams resolution.
Wherein he declare's.
1. The donation of them to Abimelech, — Thou shalt take at my hand, I give them.
2. The use of them; — That they may be for me a witness that I have digged this well. Sept. and Cald. same. So that the plain use of all these is, that they might be as seven witnesses for confirming the purchase of this well to Abraham, to avoid disputes in time to come. ver. 30.Ver. 30.
4. The nomination of the place by a signal name that might alwayes be a memorial of this confederacy.
Wherein.
1. The imposition of the name, — Therefore he called that place Beer-Scheba.
2. The reason of the imposition, — Because there both were sworn. — Sept. and Cald. same, As to the name, it is found upon two places, one in the tribe of Dan as some report; the other the south bound of the land of Canaan in the Lot of Judah. Josh. 15.21. This is the place here intended: the end of imposing it, that it might be a signal and memorial both of their Covenant and Oath. ver. 31.Ver. 31.
Learn hence.
D. 1. It is prudence in Gods Saints to provide for future peace as well as present quiet with the world, in good wayes.
D. 2. It is wisdome to part with a little goods for much quietness in the world. Ver. 28.
D. 3. It is but rational for men to enquire and understand all particulars in undertaking confederacy with any. Ver. 29.
D. 4. It is just and good to secure propriety in the lot which God giveth from the exceptions of men.
D. 5. Fruits may be witnesses (i. e. pledges) of Oaths and Covenant made between men. Ver. 30.
D. 6. Monuments and signalls in names and places the Saints have used to mind them of their duties; such spiritualized are good to be raised up in hearts now. Ver. 31.
6. The close of the history followeth in Abimelechs departure to his place.
Wherein are recorded.
1. The finishing of the league between both parties — &c.. And they strook a Covenant in Beersheba. — Sept. and Cald. same. Here we read, the work was done.
2. The discession of Abimelech, &c. to their place, — And Abimelech arose and Phicol, &c. That is, they departed in peace and security, and sat down with much satisfaction in their own places.
D. 1. Such as come in peace, go away in peace from the Church of God.
D. 2. Leagues being lawfully concluded, reason requireth that men should walk securely. Ver. 32.Ver 32. In their own places.
7. Abrahams condition after all this conclud's the Chapter.
Wherein are reported, ver. 33.Ver. 33.
1. His plantation, — And he planted a tree in Beerscheba. — And Abraham planted a field at the well of the oath, Sept. — He planted a plantation, &c. Cald. The man spoken of here must be Abraham, his work is planting a grove, say ours, a tree in the original, one put for many which make a grove or a field of trees as the Sept. seemeth to favour.
It is sure, that after league of amity with neighboring powers made, he falleth to planting, what he did not before.
2. His religion, — And he called there on the name of Jehovah God eternal. — He is God eternal. Sept. — And he prayed there in the name, &c. Cald. — After rest confirmed with men Abrahams next care is truly to serve God, making of his peace and security to serve him onelyonly. His act was Worship, the place, the grove occasionally where he dwelt, not superstitiously consecrated, as some afterward did, it may be, in imitation of this, which God forbad them; the object of his Worship, the name of Jehovah, God eternal: He and none but he. ver. 33.
3. His duration in sojourning with Abimelech, ver. 34. — And Abraham sojourned in the land of the Philistins many dayes. Sept. and Cald. same. Wherein.
1. His condition, he was a sojourner onelyonly among the Philistins, he counted himself no other in his most peaceable time.
2. His duration many dayes, yea many years, how many is not expressed; but it is certain, to the time of offering Isaac, which is conceived to be about the 33th. year of Isaacs age. Chap. 22.19 Ainsworth. Some think toward the time of Sarahs death which was some four year more. But it is sufficient to know that God gave him some breathing time and respit longer then usual to incourage him in his way, ver. 34.
Learn from it.
D. 1. Times of peace God make's to his servants times of plantation. Such leave he giveth his people.
D. 2. What was done by Abraham with Gods approbation, might be turned to sin by mans superstition. So the groves.
D. 3. The Saints peace with the world set's them more seriously to serve God.
D. 4. The name of Jehovah, even the eternal God is the Saints satisfaction in all plantations. Ver. 33.
D. 5. God allow's his Saints somtimes a longer space of respit after troubles than at others.
D. 6. The longest space of quietness below is but a sojourning time of Gods people. They are not at home. Heaven is the place of his rest, and so is to every true beleever. Ver. 34.