mh_parser/vol_split/1 - Genesis/Chapter 16.xml

<div2 id="Gen.xvii" n="xvii" next="Gen.xviii" prev="Gen.xvi" progress="12.77%" title="Chapter XVI">
<pb id="Gen.xvii-Page_105" n="105"/>
<h2 id="Gen.xvii-p0.1">G E N E S I S</h2>
<h3 id="Gen.xvii-p0.2">CHAP. XVI.</h3>
<p class="intro" id="Gen.xvii-p1">Hagar is the person mostly concerned in the story
of this chapter, an obscure Egyptian woman, whose name and story we
never should have heard of if Providence had not brought her into
the family of Abram. Probably she was one of those maid-servants
whom the king of Egypt, among other gifts, bestowed upon Abram,
<scripRef id="Gen.xvii-p1.1" osisRef="Bible:Gen.14.16" parsed="|Gen|14|16|0|0" passage="Ge 14:16"><i>ch.</i> xiv. 16</scripRef>.
Concerning her, we have four things in this chapter:—I. Her
marriage to Abram her master, <scripRef id="Gen.xvii-p1.2" osisRef="Bible:Gen.16.1-Gen.16.3" parsed="|Gen|16|1|16|3" passage="Ge 16:1-3">ver.
1-3</scripRef>. II. Her misbehaviour towards Sarai her mistress,
<scripRef id="Gen.xvii-p1.3" osisRef="Bible:Gen.16.4-Gen.16.6" parsed="|Gen|16|4|16|6" passage="Ge 16:4-6">ver. 4-6</scripRef>. III. Her
discourse with an angel that met her in her flight, <scripRef id="Gen.xvii-p1.4" osisRef="Bible:Gen.16.7-Gen.16.14" parsed="|Gen|16|7|16|14" passage="Ge 16:7-14">ver. 7-14</scripRef>. IV. Her delivery of a
son, <scripRef id="Gen.xvii-p1.5" osisRef="Bible:Gen.16.15-Gen.16.16" parsed="|Gen|16|15|16|16" passage="Ge 16:15,16">ver. 15, 16</scripRef>.</p>
<scripCom id="Gen.xvii-p1.6" osisRef="Bible:Gen.16" parsed="|Gen|16|0|0|0" passage="Ge 16" type="Commentary"/>
<scripCom id="Gen.xvii-p1.7" osisRef="Bible:Gen.16.1-Gen.16.3" parsed="|Gen|16|1|16|3" passage="Ge 16:1-3" type="Commentary"/><div class="Commentary" id="Bible:Gen.16.1-Gen.16.3">
<h4 id="Gen.xvii-p1.8">Abram, Sarai, and Hagar. (<span class="smallcaps" id="Gen.xvii-p1.9">b. c.</span> 1911.)</h4>
<p class="passage" id="Gen.xvii-p2">1 Now Sarai Abram's wife bare him no children:
and she had a handmaid, an Egyptian, whose name <i>was</i> Hagar.
  2 And Sarai said unto Abram, Behold now, the <span class="smallcaps" id="Gen.xvii-p2.1">Lord</span> hath restrained me from bearing: I pray
thee, go in unto my maid; it may be that I may obtain children by
her. And Abram hearkened to the voice of Sarai.   3 And Sarai
Abram's wife took Hagar her maid the Egyptian, after Abram had
dwelt ten years in the land of Canaan, and gave her to her husband
Abram to be his wife.</p>
<pb id="Gen.xvii-Page_106" n="106"/>
<p class="indent" id="Gen.xvii-p3">We have here the marriage of Abram to
Hagar, who was his secondary wife. Herein, though some excuse may
be made for him, he cannot be justified, for <i>from the beginning
it was not so;</i> and, when it was so, it seems to have proceeded
from an irregular desire to build up families for the speedier
peopling of the world and the church. Certainly it must not be so
now. Christ has reduced this matter to the first institution, and
makes the marriage union to be between one man and one woman only.
Now,</p>
<p class="indent" id="Gen.xvii-p4">I. The maker of this match (would one think
it?) was Sarai herself: she said to Abram, <i>I pray thee, go in
unto my maid,</i> <scripRef id="Gen.xvii-p4.1" osisRef="Bible:Gen.16.2" parsed="|Gen|16|2|0|0" passage="Ge 16:2"><i>v.</i>
2</scripRef>. Note, 1. It is the policy of Satan to tempt us by our
nearest and dearest relations, or those friends that we have an
opinion of and an affection for. The temptation is most dangerous
when it is sent by a hand that is least suspected: it is our wisdom
therefore to consider, not so much who speaks as what is spoken. 2.
God's commands consult our comfort and honour much better than our
own contrivances do. It would have been much more for Sarai's
interest if Abram had kept to the rule of God's law instead of
being guided by her foolish projects; but we often do ill for
ourselves.</p>
<p class="indent" id="Gen.xvii-p5">II. The inducement to it was Sarai's
barrenness.</p>
<p class="indent" id="Gen.xvii-p6">1. <i>Sarai bare Abram no children.</i> She
was very fair (<scripRef id="Gen.xvii-p6.1" osisRef="Bible:Gen.12.14" parsed="|Gen|12|14|0|0" passage="Ge 12:14"><i>ch.</i> xii.
14</scripRef>), was a very agreeable, dutiful wife, and a sharer
with him in his large possessions; and yet written childless. Note,
(1.) God dispenses his gifts variously, loading us with benefits,
but not overloading us: some cross or other is appointed to be an
alloy to great enjoyments. (2.) The mercy of children is often
given to the poor and denied to the rich, given to the wicked and
denied to good people, though the rich have most to leave them and
good people would take most care of their education. God does
herein as it has pleased him.</p>
<p class="indent" id="Gen.xvii-p7">2. She owned God's providence in this
affliction: <i>The Lord hath restrained me from bearing.</i> Note,
(1.) As, where children are, it is God that gives them (<scripRef id="Gen.xvii-p7.1" osisRef="Bible:Gen.33.5" parsed="|Gen|33|5|0|0" passage="Ge 33:5"><i>ch.</i> xxxiii. 5</scripRef>), so where they
are wanted it is he that withholds them, <scripRef id="Gen.xvii-p7.2" osisRef="Bible:Gen.30.2" parsed="|Gen|30|2|0|0" passage="Ge 30:2"><i>ch.</i> xxx. 2</scripRef>. This evil is of the Lord.
(2.) It becomes us to acknowledge this, that we may bear it, and
improve it, as an affliction of his ordering for wise and holy
ends.</p>
<p class="indent" id="Gen.xvii-p8">3. She used this as an argument with Abram
to marry his maid; and he was prevailed upon by this argument to do
it. Note, (1.) When our hearts are too much set upon any
creature-comfort, we are easily put upon the use of indirect
methods for the obtaining of it. Inordinate desires commonly
produce irregular endeavours. If our wishes be not kept in a
submission to God's providence, our pursuits will scarcely be kept
under the restraints of his precepts. (2.) It is for want of a firm
dependence upon God's promise, and a patient waiting for God's
time, that we go out of the way of our duty to catch at expected
mercy. <i>He that believes does not make haste.</i></p>
<p class="indent" id="Gen.xvii-p9">4. Abram's compliance with Sarai's
proposal, we have reason to think, was from an earnest desire of
the promised seed, on whom the covenant should be entailed. God had
told him that his heir should be a son of his body, but had not yet
told him that it should be a son by Sarai; therefore he thought,
"Why not by Hagar, since Sarai herself proposed it?" Note, (1.)
Foul temptations may have very fair pretences, and be coloured with
that which is very plausible. (2.) Fleshly wisdom, as it
anticipates God's time of mercy, so it puts us out of God's way.
(3.) This would be happily prevented if we would ask counsel of God
by the word and by prayer, before we attempt that which is
important and suspicious. Herein Abram was wanting; he married
without God's consent. <i>This persuasion came not of him that
called him.</i></p>
</div><scripCom id="Gen.xvii-p9.1" osisRef="Bible:Gen.16.4-Gen.16.6" parsed="|Gen|16|4|16|6" passage="Ge 16:4-6" type="Commentary"/><div class="Commentary" id="Bible:Gen.16.4-Gen.16.6">
<p class="passage" id="Gen.xvii-p10">4 And he went in unto Hagar, and she conceived:
and when she saw that she had conceived, her mistress was despised
in her eyes.   5 And Sarai said unto Abram, My wrong <i>be</i>
upon thee: I have given my maid into thy bosom; and when she saw
that she had conceived, I was despised in her eyes: the <span class="smallcaps" id="Gen.xvii-p10.1">Lord</span> judge between me and thee.   6
But Abram said unto Sarai, Behold, thy maid <i>is</i> in thy hand;
do to her as it pleaseth thee. And when Sarai dealt hardly with
her, she fled from her face.</p>
<p class="indent" id="Gen.xvii-p11">We have here the immediate bad consequences
of Abram's unhappy marriage to Hagar. A great deal of mischief it
made quickly. When we do not well both sin and trouble lie at the
door; and we may thank ourselves for the guilt and grief that
follow us when we go out of the way of our duty. See it in this
story.</p>
<p class="indent" id="Gen.xvii-p12">I. Sarai is despised, and thereby provoked
and put into a passion, <scripRef id="Gen.xvii-p12.1" osisRef="Bible:Gen.16.4" parsed="|Gen|16|4|0|0" passage="Ge 16:4"><i>v.</i>
4</scripRef>. Hagar no sooner perceives herself with child by her
master than she looks scornfully upon her mistress, upbraids her
perhaps with her barrenness, insults over her, to make her to fret
(as <scripRef id="Gen.xvii-p12.2" osisRef="Bible:1Sam.1.6" parsed="|1Sam|1|6|0|0" passage="1Sa 1:6">1 Sam. i. 6</scripRef>), and boasts
of the prospect she had of bringing an heir to Abram, to that good
land, and to the promise. Now she thinks herself a better woman
than Sarai, more favoured by Heaven, and likely to be better
beloved by Abram; and therefore she will not submit as she has
done. Note, 1. Mean and servile spirits, when favoured and advanced
either by God or man, are apt to grow haughty and insolent, and to
forget their place and origin. See <scripRef id="Gen.xvii-p12.3" osisRef="Bible:Prov.29.21 Bible:Prov.30.21-Prov.30.23" parsed="|Prov|29|21|0|0;|Prov|30|21|30|23" passage="Pr 29:21,Pr 30:21-23">Prov. xxix. 21; xxx. 21-23</scripRef>. It is
a hard thing to bear honour aright. 2. We justly suffer by those
whom we have sinfully indulged, and it is a

<pb id="Gen.xvii-Page_107" n="107"/>

righteous thing with God to make those instruments of our trouble
whom we have made instruments of our sin, and to ensnare us in our
own evil counsels: this stone will return upon him that rolleth
it.</p>
<p class="indent" id="Gen.xvii-p13">II. Abram is clamoured upon, and cannot be
easy while Sarai is out of humour; she upbraids him vehemently, and
very unjustly charges him with the injury (<scripRef id="Gen.xvii-p13.1" osisRef="Bible:Gen.16.5" parsed="|Gen|16|5|0|0" passage="Ge 16:5"><i>v.</i> 5</scripRef>): <i>My wrong be upon thee,</i>
with a most unreasonable jealousy suspecting that he countenanced
Hagar's insolence; and, as one not willing to hear what Abram had
to say for the rectifying of the mistake and the clearing of
himself, she rashly appeals to God in the case: <i>The Lord judge
between me and thee;</i> as if Abram had refused to right her. Thus
does Sarai, in her passion, speak <i>as one of the foolish women
speaketh.</i> Note, 1. It is an absurdity which passionate people
are often guilty of to quarrel with others for that of which they
themselves must bear the blame. Sarai could not but own that she
had given her maid to Abram, and yet she cries out, <i>My wrong be
upon thee,</i> when she should have said, <i>What a fool was I to
do so!</i> That is never said wisely which pride and anger have the
inditing of; when passion is upon the throne, reason is out of
doors, and is neither heard nor spoken. 2. Those are not always in
the right who are most loud and forward in appealing to God. Rash
and bold imprecations are commonly evidences of guilt and a bad
cause.</p>
<p class="indent" id="Gen.xvii-p14">III. Hagar is afflicted, and driven from
the house, <scripRef id="Gen.xvii-p14.1" osisRef="Bible:Gen.16.6" parsed="|Gen|16|6|0|0" passage="Ge 16:6"><i>v.</i> 6</scripRef>.
Observe, 1. Abram's meekness resigns the matter of the maid-servant
to Sarai, whose proper province it was to rule that part of the
family: <i>Thy maid is in thy hand.</i> Though she was his wife, he
would not countenance nor protect her in any thing that was
disrespectful to Sarai, for whom he still retained the same
affection that ever he had. Note, Those who would keep up peace and
love must return soft answers to hard accusations. Husbands and
wives particularly should agree, and endeavour not to be both angry
together. <i>Yielding pacifies great offenses.</i> See <scripRef id="Gen.xvii-p14.2" osisRef="Bible:Prov.15.1" parsed="|Prov|15|1|0|0" passage="Pr 15:1">Prov. xv. 1</scripRef>. 2. Sarai's passion will
be revenged upon Hagar: <i>She dealt hardly with her,</i> not only
confining her to her usual place and work as a servant, but
probably making her to serve with rigour. Note, God takes notice
of, and is displeased with, the hardships which harsh masters
unreasonably put upon their servants. They ought to forbear
threatening, with Job's thought, <i>Did not he that made me make
him?</i> <scripRef id="Gen.xvii-p14.3" osisRef="Bible:Job.31.15" parsed="|Job|31|15|0|0" passage="Job 31:15">Job xxxi. 15</scripRef>. 3.
Hagar's pride cannot bear it, her high spirit having become
impatient of rebuke: <i>She fled from her face.</i> She not only
avoided her wrath for the present, as David did Saul's, but she
totally deserted her service, and ran away from the house,
forgetting, (1.) What wrong she hereby did to her mistress, whose
servant she was, and to her master, whose wife she was. Note, Pride
will hardly be restrained by <i>any</i> bonds of duty, no, not by
<i>many.</i> (2.) That she herself had first given the provocation,
by despising her mistress. Note, Those that suffer for their faults
ought to bear their sufferings patiently, <scripRef id="Gen.xvii-p14.4" osisRef="Bible:1Pet.2.20" parsed="|1Pet|2|20|0|0" passage="1Pe 2:20">1 Pet. ii. 20</scripRef>.</p>
</div><scripCom id="Gen.xvii-p14.5" osisRef="Bible:Gen.16.7-Gen.16.9" parsed="|Gen|16|7|16|9" passage="Ge 16:7-9" type="Commentary"/><div class="Commentary" id="Bible:Gen.16.7-Gen.16.9">
<p class="passage" id="Gen.xvii-p15">7 And the angel of the <span class="smallcaps" id="Gen.xvii-p15.1">Lord</span> found her by a fountain of water in the
wilderness, by the fountain in the way to Shur.   8 And he
said, Hagar, Sarai's maid, whence camest thou? and whither wilt
thou go? And she said, I flee from the face of my mistress Sarai.
  9 And the angel of the <span class="smallcaps" id="Gen.xvii-p15.2">Lord</span>
said unto her, Return to thy mistress, and submit thyself under her
hands.</p>
<p class="indent" id="Gen.xvii-p16">Here is the first mention we have in
scripture of an angel's appearance. Hagar was a type of the law,
which was <i>given by the disposition of angels; but the world to
come is not put in subjection to them,</i> <scripRef id="Gen.xvii-p16.1" osisRef="Bible:Heb.2.5" parsed="|Heb|2|5|0|0" passage="Heb 2:5">Heb. ii. 5</scripRef>. Observe,</p>
<p class="indent" id="Gen.xvii-p17">I. How the angel arrested her in her
flight, <scripRef id="Gen.xvii-p17.1" osisRef="Bible:Gen.16.7" parsed="|Gen|16|7|0|0" passage="Ge 16:7"><i>v.</i> 7</scripRef>. It
should seem, she was making towards her own country; for she was in
the way to Shur, which lay towards Egypt. It were well if our
afflictions would make us think of our home, the better country.
But Hagar was now out of her place, and out of the way of her duty,
and going further astray, when the angel found her. Note, 1. It is
a great mercy to be stopped in a sinful way either by conscience or
by Providence. 2. God suffers those that are out of the way to
wander awhile, that when they see their folly, and what a loss they
have brought themselves to, they may be the better disposed to
return. Hagar was not stopped till she was in the wilderness, and
had set down, weary enough, and glad of clear water to refresh
herself with. God brings us into a wilderness, and there meets us,
<scripRef id="Gen.xvii-p17.2" osisRef="Bible:Hos.2.14" parsed="|Hos|2|14|0|0" passage="Ho 2:14">Hos. ii. 14</scripRef>.</p>
<p class="indent" id="Gen.xvii-p18">II. How he examined her, <scripRef id="Gen.xvii-p18.1" osisRef="Bible:Gen.16.8" parsed="|Gen|16|8|0|0" passage="Ge 16:8"><i>v.</i> 8</scripRef>. Observe,</p>
<p class="indent" id="Gen.xvii-p19">1. He called her <i>Hagar, Sarai's
maid,</i> (1.) As a check to her pride. Though she was Abram's
wife, and, as such, was obliged to return, yet he calls her
<i>Sarai's maid,</i> to humble her. Note, Though civility teaches
us to call others by their highest titles, yet humility and wisdom
teach us to call ourselves by the lowest. (2.) As a rebuke to her
flight. Sarai's maid ought to be in Sarai's tent, and not wandering
in the wilderness and sauntering by a fountain of water. Note, It
is good for us often to call to mind what our place and relation
are. See <scripRef id="Gen.xvii-p19.1" osisRef="Bible:Eccl.10.4" parsed="|Eccl|10|4|0|0" passage="Ec 10:4">Eccl. x. 4</scripRef>.</p>
<p class="indent" id="Gen.xvii-p20">2. The questions the angel put to her were
proper and very pertinent. (1.) "<i>Whence comest thou?</i>
Consider that thou art running away both from the duty thou wast
bound to and the privileges thou wast blessed with in Abram's
tent." Note, It is a great advantage to live in a religious family,
which those ought to consider who have that advantage, yet upon
every slight inducement are

<pb id="Gen.xvii-Page_108" n="108"/>

forward to quit
it. (2.) "<i>Whither wilt thou go?</i> Thou art running thyself
into sin, in Egypt" (if she return to that people, she will return
to their gods), "and into danger, in the wilderness," through which
she must travel, <scripRef id="Gen.xvii-p20.1" osisRef="Bible:Deut.8.15" parsed="|Deut|8|15|0|0" passage="De 8:15">Deut. viii.
15</scripRef>. Note, Those who are forsaking God and their duty
would do well to remember not only <i>whence they have fallen,</i>
but <i>whither they are falling.</i> See <scripRef id="Gen.xvii-p20.2" osisRef="Bible:Jer.2.18" parsed="|Jer|2|18|0|0" passage="Jer 2:18">Jer. ii. 18</scripRef>, <i>What hast thou to do</i>
(with Hagar) in the way of Egypt? <scripRef id="Gen.xvii-p20.3" osisRef="Bible:John.6.68" parsed="|John|6|68|0|0" passage="Joh 6:68">John
vi. 68</scripRef>.</p>
<p class="indent" id="Gen.xvii-p21">3. Her answer was honest, and a fair
confession: <i>I flee from the face of my mistress.</i> In this,
(1.) She acknowledges her fault in fleeing from her mistress, and
yet, (2.) Excuses it, that it was <i>from the face,</i> of
displeasure, of her mistress. Note, Children and servants must be
treated with mildness and gentleness, lest we provoke them to take
any irregular courses and so become accessory to their sins, which
will condemn us, though it will not justify them.</p>
<p class="indent" id="Gen.xvii-p22">4. How he sent her back, with suitable and
compassionate counsel: "<i>Return to thy mistress, and submit
thyself under her hand,</i> <scripRef id="Gen.xvii-p22.1" osisRef="Bible:Gen.16.9" parsed="|Gen|16|9|0|0" passage="Ge 16:9"><i>v.</i>
9</scripRef>. Go home, and humble thyself for what thou hast done
amiss, and beg pardon, and resolve for the future to behave thyself
better." He makes no question but she would be welcome, though it
does not appear that Abram sent after her. Note, Those that have
gone away from their place and duty, when they are convinced of
their error, must hasten their return and reformation, how
mortifying soever it may be.</p>
</div><scripCom id="Gen.xvii-p22.2" osisRef="Bible:Gen.16.10-Gen.16.14" parsed="|Gen|16|10|16|14" passage="Ge 16:10-14" type="Commentary"/><div class="Commentary" id="Bible:Gen.16.10-Gen.16.14">
<h4 id="Gen.xvii-p22.3">The Promise Concerning
Ishmael. (<span class="smallcaps" id="Gen.xvii-p22.4">b. c.</span> 1911.)</h4>
<p class="passage" id="Gen.xvii-p23">10 And the angel of the <span class="smallcaps" id="Gen.xvii-p23.1">Lord</span> said unto her, I will multiply thy seed
exceedingly, that it shall not be numbered for multitude.   11
And the angel of the <span class="smallcaps" id="Gen.xvii-p23.2">Lord</span> said unto
her, Behold, thou <i>art</i> with child, and shalt bear a son, and
shalt call his name Ishmael; because the <span class="smallcaps" id="Gen.xvii-p23.3">Lord</span> hath heard thy affliction.   12 And he
will be a wild man; his hand <i>will be</i> against every man, and
every man's hand against him; and he shall dwell in the presence of
all his brethren.   13 And she called the name of the <span class="smallcaps" id="Gen.xvii-p23.4">Lord</span> that spake unto her, Thou God seest
me: for she said, Have I also here looked after him that seeth me?
  14 Wherefore the well was called Beer-lahai-roi; behold,
<i>it is</i> between Kadesh and Bered.</p>
<p class="indent" id="Gen.xvii-p24">We may suppose that the angel having given
Hagar that good counsel (<scripRef id="Gen.xvii-p24.1" osisRef="Bible:Gen.16.9" parsed="|Gen|16|9|0|0" passage="Ge 16:9"><i>v.</i>
9</scripRef>) to <i>return to her mistress</i> she immediately
promised to do so, and was setting her face homeward; and then the
angel went on to encourage her with an assurance of the mercy God
had in store for her and her seed: for God will meet those with
mercy that are returning to their duty. <i>I said, I will confess,
and thou forgavest,</i> <scripRef id="Gen.xvii-p24.2" osisRef="Bible:Ps.32.5" parsed="|Ps|32|5|0|0" passage="Ps 32:5">Ps. xxxii.
5</scripRef>. Here is,</p>
<p class="indent" id="Gen.xvii-p25">I. A prediction concerning her posterity
given her for her comfort in her present distress. Notice is taken
of her condition: <i>Behold, thou art with child;</i> and therefore
this is not a fit place for thee to be in. Note, It is a great
comfort to women with child to think that they are under the
particular cognizance and care of the divine Providence. God
graciously considers their case and suits supports to it. Now, 1.
The angel assures her of a safe delivery, and that of a <i>son,</i>
which Abram desired. This fright and ramble of hers might have
destroyed her hope of an offspring; but God dealt not with her
according to her folly: <i>Thou shalt bear a son.</i> She was saved
in child-bearing, not only by providence, but by promise. 2. He
names her child, which was an honour both to her and it: Call him
<i>Ishmael, God will hear;</i> and the reason is, because the Lord
has heard; he has, and therefore he will. Note, The experience we
have had of God's seasonable kindness to us in distress would
encourage us to hope for similar help in similar exigencies,
<scripRef id="Gen.xvii-p25.1" osisRef="Bible:Ps.10.17" parsed="|Ps|10|17|0|0" passage="Ps 10:17">Ps. x. 17</scripRef>. He has <i>heard
thy affliction,</i> <scripRef id="Gen.xvii-p25.2" osisRef="Bible:Gen.16.11" parsed="|Gen|16|11|0|0" passage="Ge 16:11"><i>v.</i>
11</scripRef>. Note, Even where there is little cry of devotion,
the God of pity sometimes graciously hears the cry of affliction.
Tears speak as well as prayers. This speaks comfort to the
afflicted, that God not only sees what their afflictions are, but
hears what they say. Note, further, Seasonable succours, in a day
of affliction, ought always to be remembered with thankfulness to
God. Such a time, in such a strait, <i>the Lord heard the voice of
my affliction, and helped me.</i> See <scripRef id="Gen.xvii-p25.3" osisRef="Bible:Deut.26.7 Bible:Ps.31.22" parsed="|Deut|26|7|0|0;|Ps|31|22|0|0" passage="De 26:7,Ps 31:22">Deut. xxvi. 7; Ps. xxxi. 22</scripRef>. 3. He
promises her a numerous offspring, (<scripRef id="Gen.xvii-p25.4" osisRef="Bible:Gen.16.10" parsed="|Gen|16|10|0|0" passage="Ge 16:10"><i>v.</i> 10</scripRef>): <i>I will multiply thy seed
exceedingly,</i> Heb. <i>multiplying, I will multiply it,</i> that
is, multiply it in every age, so as to perpetuate it. It is
supposed that the Turks at this day descend from Ishmael; and they
are a great people. This was in pursuance of the promise made to
Abram: <i>I will make thy seed as the dust of the earth,</i>
<scripRef id="Gen.xvii-p25.5" osisRef="Bible:Gen.13.16" parsed="|Gen|13|16|0|0" passage="Ge 13:16"><i>ch.</i> xiii. 16</scripRef>. Note,
Many that are children of godly parents have, for their sakes, a
very large share of outward common blessings, though, like Ishmael,
they are not taken into covenant: many are multiplied that are not
sanctified. 4. He gives a character of the child she should bear,
which, however it may seem to us, perhaps was not very disagreeable
to her (<scripRef id="Gen.xvii-p25.6" osisRef="Bible:Gen.16.12" parsed="|Gen|16|12|0|0" passage="Ge 16:12"><i>v.</i> 12</scripRef>):
<i>He will be a wild man; a wild ass of a man</i> (so the word is),
rude, and bold, and fearing no man—untamed, untractable living at
large, and impatient of service and restraint. Note, The children
of the bondwoman, who are out of covenant with God, are, as they
were born, like the wild ass's colt; it is grace that reclaims men,
civilizes them, and makes them wise, and good for something. It is
foretold, (1.) That he should live in strife,

<pb id="Gen.xvii-Page_109" n="109"/>

and in a state of war: <i>His hand against every
man</i>—this is his <i>sin; and every man's hand against
him</i>—this is his <i>punishment.</i> Note, Those that have
turbulent spirits have commonly troublesome lives; those that are
provoking, vexatious, and injurious to others, must expect to be
repaid in their own coin. He that has his hand and tongue against
every man shall have every man's hand and tongue against him, and
he has no reason to complain of it. And yet, (2.) That he should
live in safety, and hold his own against all the world: <i>He shall
dwell in the presence of all his brethren;</i> though threatened
and insulted by all his neighbours, yet he shall keep his ground,
and for Abram's sake, more than his own, shall be able to make his
part good with them. Accordingly we read (<scripRef id="Gen.xvii-p25.7" osisRef="Bible:Gen.25.18" parsed="|Gen|25|18|0|0" passage="Ge 25:18"><i>ch.</i> xxv. 18</scripRef>), that he <i>died,</i> as
he lived, <i>in the presence of all his brethren.</i> Note, Many
that are much exposed by their own imprudence are yet strangely
preserved by the divine Providence, so much better is God to them
than they deserve, when they not only forfeit their lives by sin,
but hazard them.</p>
<p class="indent" id="Gen.xvii-p26">II. Hagar's pious reflection upon this
gracious appearance of God to her, <scripRef id="Gen.xvii-p26.1" osisRef="Bible:Gen.16.13-Gen.16.14" parsed="|Gen|16|13|16|14" passage="Ge 16:13,14"><i>v.</i> 13, 14</scripRef>. Observe in what she
said,</p>
<p class="indent" id="Gen.xvii-p27">1. Her awful adoration of God's omniscience
and providence, with application of it to herself: <i>She called
the name of the Lord that spoke unto her,</i> that is, thus she
made confession of his name, this she said to his praise, <i>Thou
God seest me:</i> this should be, with her, his name for ever, and
this his memorial, by which she will know him and remember him
while she lives, <i>Thou God seest me.</i> Note, (1.) The God with
whom we have to do is a seeing God, and all-seeing God. <i>God
is</i> (as the ancients express it) <i>all eye.</i> (2.) We ought
to acknowledge this with application to ourselves. He that sees all
sees me, as David (<scripRef id="Gen.xvii-p27.1" osisRef="Bible:Ps.139.1" parsed="|Ps|139|1|0|0" passage="Ps 139:1">Ps. cxxxix.
1</scripRef>), <i>O Lord, thou hast searched me, and known me.</i>
(3.) A believing regard to God, as a God that sees us, will be of
great use to us in our returns to him. It is a proper word for a
penitent:—[1.] "Thou seest my sin and folly." I have <i>sinned
before thee,</i> says the prodigal; <i>in thy sight,</i> says
David. [2.] "Thou seest my sorrow and affliction;" this Hagar
especially refers to. When we have brought ourselves into distress
by our own folly, yet God has not forsaken us. [3.] "Thou seest the
sincerity and seriousness of my return and repentance. Thou seest
my secret mournings for sin, and secret motions towards thee." [4.]
"Thou seest me, if in any instance I depart from thee," <scripRef id="Gen.xvii-p27.2" osisRef="Bible:Ps.44.20-Ps.44.21" parsed="|Ps|44|20|44|21" passage="Ps 44:20,21">Ps. xliv. 20, 21</scripRef>. This thought
should always restrain us from sin and excite us to duty: <i>Thou
God seest me.</i></p>
<p class="indent" id="Gen.xvii-p28">2. Her humble admiration of God's favour to
her: "<i>Have I here also looked after him that seeth me?</i> Have
I here <i>seen the back parts</i> of him that seeth me?" so it
might be read, for the word is much the same with that, <scripRef id="Gen.xvii-p28.1" osisRef="Bible:Exod.33.23" parsed="|Exod|33|23|0|0" passage="Ex 33:23">Exod. xxxiii. 23</scripRef>. She saw not <i>face
to face,</i> but as <i>through a glass darkly,</i> <scripRef id="Gen.xvii-p28.2" osisRef="Bible:1Cor.13.12" parsed="|1Cor|13|12|0|0" passage="1Co 13:12">1 Cor. xiii. 12</scripRef>. Probably she knew
not who it was that talked with her, till he was departing (as
<scripRef id="Gen.xvii-p28.3" osisRef="Bible:Judg.6.21-Judg.6.22 Bible:Judg.13.21" parsed="|Judg|6|21|6|22;|Judg|13|21|0|0" passage="Jdg 6:21,22,13:21">Judg. vi. 21, 22; xiii.
21</scripRef>), and then she looked after him, with a reflection
like that of the two disciples, <scripRef id="Gen.xvii-p28.4" osisRef="Bible:Luke.24.31-Luke.24.32" parsed="|Luke|24|31|24|32" passage="Lu 24:31,32">Luke xxiv. 31, 32</scripRef>. Or, <i>Have I here seen
him that sees me?</i> Note, (1.) The communion which holy souls
have with God consists in their having an eye of faith towards him,
as a God that has an eye of favour towards them. The intercourse is
kept up by the eye. (2.) The privilege of our communion with God is
to be looked upon with wonder and admiration, [1.] Considering what
we are who are admitted to this favour. "Have I? I that am so mean,
I that am so vile?" <scripRef id="Gen.xvii-p28.5" osisRef="Bible:2Sam.7.18" parsed="|2Sam|7|18|0|0" passage="2Sa 7:18">2 Sam. vii.
18</scripRef>. [2.] Considering the place where we are thus
favoured—"<i>here</i> also? Not only in Abram's tent and at his
altar, but <i>here</i> also, in this wilderness? Here, where I
never expected it, where I was out of the way of my duty? <i>Lord,
how is it?</i>" <scripRef id="Gen.xvii-p28.6" osisRef="Bible:John.14.22" parsed="|John|14|22|0|0" passage="Joh 14:22">John xiv.
22</scripRef>. Some make the answer to this question to be
negative, and so look upon it as a penitent reflection: "<i>Have I
here also,</i> in my distress and affliction, <i>looked after
God?</i> No, I was a careless and unmindful of him as ever I used
to be; and yet he has thus visited and regarded me:" for God often
anticipates us with his favours, and is found of those that seek
him not, <scripRef id="Gen.xvii-p28.7" osisRef="Bible:Isa.65.1" parsed="|Isa|65|1|0|0" passage="Isa 65:1">Isa. lxv. 1</scripRef>.</p>
<p class="indent" id="Gen.xvii-p29">III. The name which this gave to the place:
<i>Beer-lahai-roi, The well of him that liveth and seeth me,</i>
<scripRef id="Gen.xvii-p29.1" osisRef="Bible:Gen.16.14" parsed="|Gen|16|14|0|0" passage="Ge 16:14"><i>v.</i> 14</scripRef>. It is
probable that Hagar put this name upon it; and it was retained long
after, <i>in perpetuam rei memoriam—a lasting memorial of this
event.</i> This was a place where the God of glory manifested the
special cognizance and care he took of a poor woman in distress.
Note, 1. He that is all-seeing is ever-living; he lives and sees
us. 2. Those that are graciously admitted into communion with God,
and receive seasonable comforts from him, should tell others what
he has done for their souls, that they also may be encouraged to
seek him and trust in him. 3. God's gracious manifestations of
himself to us are to be had in everlasting remembrance by us, and
should never be forgotten.</p>
</div><scripCom id="Gen.xvii-p29.2" osisRef="Bible:Gen.16.15-Gen.16.16" parsed="|Gen|16|15|16|16" passage="Ge 16:15-16" type="Commentary"/><div class="Commentary" id="Bible:Gen.16.15-Gen.16.16">
<h4 id="Gen.xvii-p29.3">The Birth of Ishmael. (<span class="smallcaps" id="Gen.xvii-p29.4">b. c.</span> 1911.)</h4>
<p class="passage" id="Gen.xvii-p30">15 And Hagar bare Abram a son: and Abram called
his son's name, which Hagar bare, Ishmael.   16 And Abram
<i>was</i> fourscore and six years old, when Hagar bare Ishmael to
Abram.</p>
<p class="indent" id="Gen.xvii-p31">It is here taken for granted, though not
expressly recorded, that Hagar did as the angel commanded her,
returning to her mistress and submitting herself; and then, in the
fulness of time, she brought forth her son. Note, Those who obey
divine precepts shall have the comfort of divine promises. This was
the son of the bond-woman that was <i>born after the flesh</i>
(<scripRef id="Gen.xvii-p31.1" osisRef="Bible:Gal.4.23" parsed="|Gal|4|23|0|0" passage="Ga 4:23">Gal. iv. 23</scripRef>),

<pb id="Gen.xvii-Page_110" n="110"/>

representing the unbelieving Jews, <scripRef id="Gen.xvii-p31.2" osisRef="Bible:Gal.4.25" parsed="|Gal|4|25|0|0" passage="Ga 4:25"><i>v.</i> 25</scripRef>. Note, 1. Many who can
call Abraham father are yet <i>born after the flesh,</i> <scripRef id="Gen.xvii-p31.3" osisRef="Bible:Matt.3.9" parsed="|Matt|3|9|0|0" passage="Mt 3:9">Matt. iii. 9</scripRef>. 2. The carnal seed in the
church are sooner brought forth than the spiritual. It is an easier
thing to persuade men to assume the form of godliness than to
submit to the power of godliness.</p>
</div></div2>