Genesis 16

Go in unto my maid - It must not be forgotten that female slaves constituted a part of the private patrimony or possessions of a wife, and that she had a right, according to the usages of those times, to dispose of them as she pleased, the husband having no authority in the case. I may obtain children by her - The slave being the absolute property of the mistress, not only her person, but the fruits of her labor, with all her children, were her owner's property also. The children, therefore, which were born of the slave, were considered as the children of the mistress. It was on this ground that Sarai gave her slave to Abram; and we find, what must necessarily be the consequence in all cases of polygamy, that strifes and contentions took place. Verse 3 And Sarai, Abram's wife, took Hagar - and gave her to her husband - to be his wife - There are instances of Hindoo women, when barren, consenting to their husbands marrying a second wife for the sake of children; and second marriages on this account, without consent, are very common - Ward Verse 5 My wrong be upon thee - This appears to be intended as a reproof to Abram, containing an insinuation that it was his fault that she herself had not been a mother, and that now he carried himself more affectionately towards Hagar than he did to her, in consequence of which conduct the slave became petulant. To remove all suspicion of this kind, Abram delivers up Hagar into her hand, who was certainly under his protection while his concubine or secondary wife; but this right given to him by Sarai he restores, to prevent her jealousy and uneasiness. Verse 6 Sarah dealt hardly with her - תאנה teanneha, she afflicted her; the term implying stripes and hard usage, to bring down the body and humble the mind. If the slave was to blame in this business the mistress is not less liable to censure. She alone had brought her into those circumstances, in which it was natural for her to value herself beyond her mistress. Verse 7 The angel of the Lord - That Jesus Christ, in a body suited to the dignity of his nature, frequently appeared to the patriarchs, has been already intimated. That the person mentioned here was greater than any created being is sufficiently evident from the following particulars: - 1. From his promising to perform what God alone could do, and foretelling what God alone could know; "I will multiply thy seed exceedingly," etc., Gen 16:10 ; "Thou art with child, and shalt bear a son," etc., Gen 16:11 ; "He will be a wild man," etc., Gen 16:12 . All this shows a prescience which is proper to God alone. 2. Hagar considers the person who spoke to her as God, calls him אל El, and addresses him in the way of worship, which, had he been a created angel, he would have refused. See Rev 19:10 ; Rev 22:9 . 3. Moses, who relates the transaction, calls this angel expressly Jehovah; for, says he, she called שם יהוה shem Yehovah, the Name of the Lord that spake to her, Gen 16:13 . Now this is a name never given to any created being. 4. This person, who is here called מלאך היוה malach Yehovah, the Angel of the Lord, is the same who is called המלאך הגאל dellac hammalach haggoel, the redeeming Angel or the Angel the Redeemer, Gen 48:16 ; מלאך פניו malach panaiv, the Angel of God's presence, Isa 63:9 ; and מלאך הברית malach habberith, the Angel of the Covenant, Mal 3:1 ; and is the same person which the Septuagint, Isa 9:6 , term μεγαλης βουλης αγγελος, the Angel of the Great Counsel or Design, viz., of redeeming man, and filling the earth with righteousness. 5. These things cannot be spoken of any human or created being, for the knowledge, works, etc., attributed to this person are such as belong to God; and as in all these cases there is a most evident personal appearance, Jesus Christ alone can be meant; for of God the Father it has been ever true that no man hath at any time seen his shape, nor has he ever limited himself to any definable personal appearance. In the way to Shur - As this was the road from Hebron to Egypt, it is probable she was now returning to her own country. Verse 8 Hagar, Sarai's maid - This mode of address is used to show her that she was known, and to remind her that she was the property of another. Verse 10 I will multiply thy seed exceedingly - Who says this? The person who is called the Angel of the Lord; and he certainly speaks with all the authority which is proper to God. Verse 11 And shalt call his name Ishmael - ישמאעל Yishmael, from שמע shama, he heard, and אל El, God; for, says the Angel, The Lord Hath Heard thy affliction. Thus the name of the child must ever keep the mother in remembrance of God's merciful interposition in her behalf, and remind the child and the man that he was an object of God's gracious and providential goodness. Afflictions and distresses have a voice in the ears of God, even when prayer is restrained; but how much more powerfully do they speak when endured in meekness of spirit, with confidence in and supplication to the Lord! Verse 12 He will be a wild man - פרא אדם pere adam. As the root of this word does not appear in the Hebrew Bible, it is probably found in the Arabic farra, to run away, to run wild; and hence the wild ass, from its fleetness and its untamable nature. What is said of the wild ass, Job 39:5-8 , affords the very best description that can be given of the Ishmaelites, (the Bedouins and wandering Arabs), the descendants of Ishmael: "Who hath sent out the wild ass (פרא pere) free? or who hath loosed the bands (ערוד arod) of the brayer? Whose house I have made the wilderness, and the barren land his dwellings. He scorneth the multitude of the city, neither regardeth he the crying of the driver. The range of the mountains is his pasture, and he searcheth after every green thing." Nothing can be more descriptive of the wandering, lawless, freebooting life of the Arabs than this. God himself has sent them out free - he has loosed them from all political restraint. The wilderness is their habitation; and in the parched land, where no other human beings could live, they have their dwellings. They scorn the city, and therefore have no fixed habitations; for their multitude, they are not afraid; for when they make depredations on cities and towns, they retire into the desert with so much precipitancy that all pursuit is eluded. In this respect the crying of the driver is disregarded. They may be said to have no lands, and yet the range of the mountains is their pasture - they pitch their tents and feed their flocks, wherever they please; and they search after every green thing - are continually looking after prey, and seize on every kind of property that comes in their way. It is farther said, His hand will be against every man, and every man's hand against him - Many potentates among the Abyssinians, Persians, Egyptians, and Turks, have endeavored to subjugate the wandering or wild Arabs; but, though they have had temporary triumphs, they have been ultimately unsuccessful. Sesostris, Cyrus, Pompey, and Trajan, all endeavored to conquer Arabia, but in vain. From the beginning to the present day they have maintained their independence, and God preserves them as a lasting monument of his providential care, and an incontestable argument of the truth of Divine Revelation. Had the Pentateuch no other argument to evince its Divine origin, the account of Ishmael and the prophecy concerning his descendants, collated with their history and manner of life during a period of nearly four thousand years, would be sufficient. Indeed the argument is so absolutely demonstrative, that the man who would attempt its refutation, in the sight of reason and common sense would stand convicted of the most ridiculous presumption and folly. The country which these free descendants of Ishmael may be properly said to possess, stretches from Aleppo to the Arabian Sea, and from Egypt to the Persian Gulf; a tract of land not less than 1800 miles in length, by 900 in breadth; see Gen 17:20 . Verse 13 And she called the name of the Lord - She invoked (ותקרא vattikra) the name of Jehovah who spake unto her, thus: Thou God seest me! She found that the eye of a merciful God had been upon her in all her wanderings and afflictions; and her words seem to intimate that she had been seeking the Divine help and protection, for she says, Have I also (or have I not also) looked after him that seeth me? This last clause of the verse is very obscure and is rendered differently by all the versions. The general sense taken out of it is this, That Hagar was now convinced that God himself had appeared unto her, and was surprised to find that, notwithstanding this, she was still permitted to live; for it is generally supposed that if God appeared to any, they must be consumed by his glories. This is frequently alluded to in the sacred writings. As the word אחרי acharey, which we render simply after, in other places signifies the last days or after times, (see Exo 33:23 ), it may probably have a similar meaning here; and indeed this makes a consistent sense: Have I here also seen the Latter Purposes or Designs of him who seeth me? An exclamation which may be referred to that discovery which God made in the preceding verse of the future state of her descendants. Verse 14 Wherefore the well was called Beer-lahai-roi - It appears, from Gen 16:7 , that Hagar had sat down by a fountain or well of water in the wilderness of Shur, at which the Angel of the Lord found her; and, to commemorate the wonderful discovery which God had made of himself, she called the name of the well באר לחי ראי beer-lachai-roi, "A well to the Living One who seeth me." Two things seem implied here: 1. A dedication of the well to Him who had appeared to her; and, 2. Faith in the promise: for he who is the Living One, existing in all generations, must have it ever in his power to accomplish promises which are to be fulfilled through the whole lapse of time. Verse 15 And Hagar bare Abram a son, etc. - It appears, therefore, that Hagar returned at the command of the angel, believing the promise that God had made to her. Called his son's name - Ishmael - Finding by the account of Hagar, that God had designed that he should be so called. "Ishmael," says Ainsworth, "is the first man in the world whose name was given him of God before he was born." In the preceding chapter we have a very detailed account of the covenant which God made with Abram, which stated that his seed would possess Canaan; and this promise, on the Divine authority, he steadfastly believed, and in simplicity of heart waited for its accomplishment. Sarai was not like minded. As she had no child herself, and was now getting old, she thought it necessary to secure the inheritance by such means as were in her power; she therefore, as we have seen, gave her slave to Abram, that she might have children by her. We do not find Abram remonstrating on the subject; and why is he blamed? God had not as yet told him how he was to have an heir; the promise simply stated, He that shall come forth out of thine own bowels shall be thine heir, Gen 15:4 . Concubinage, under that dispensation, was perfectly lawful; therefore he could, with equal justice and innocence, when it was lawful in itself, and now urged by the express desire of Sarai, take Hagar to wife. And it is very likely that he might think that his posterity, whether by wife or concubine, as both were lawful, might be that intended by the promise. It is very difficult to believe that a promise which refers to some natural event can possibly be fulfilled but through some natural means. And yet, what is nature but an instrument in God's hands? What we call natural effects are all performed by supernatural agency; for nature, that is, the whole system of inanimate things, is as inert as any of the particles of matter of the aggregate of which it is composed, and can be a cause to no effect but as it is excited by a sovereign power. This is a doctrine of sound philosophy, and should be carefully considered by all, that men may see that without an overruling and universally energetic providence, no effect whatever can be brought about. But besides these general influences of God in nature, which are all exhibited by what men call general laws, he chooses often to act supernaturally, i.e., independently of or against these general laws, that we may see that there is a God who does not confine himself to one way of working, but with means, without means, and even against natural means, accomplishes the gracious purposes of his mercy in the behalf of man. Where God has promised let him be implicitly credited, because he cannot lie; and let not hasty nature intermeddle with his work. The omniscience of God is a subject on which we should often reflect, and we can never do it unfruitfully while we connect it, as we ever should, with infinite goodness and mercy. Every thing, person, and circumstance, is under its notice; and doth not the eye of God affect his heart? The poor slave, the stranger, the Egyptian, suffering under the severity of her hasty, unbelieving mistress, is seen by the all-wise and merciful God. He permits her to go to the desert, provides the spring to quench her thirst, and sends the Angel of the covenant to instruct and comfort her. How gracious is God! He permits us to get into distressing circumstances that he may give us effectual relief; and in such a way, too, that the excellence of the power may appear to be of him, and that we may learn to trust in him in all our distresses. God delights to do his creatures good. In all transactions between God and man, mentioned in the sacred writings, we see one uniform agency; the great Mediator in all, and through all; God ever coming to man by him, and man having access to God through him. This was, is, and ever will be the economy of grace. "The Father hath sent me: - and no man cometh unto the Father but by me." God forbid that he should have cause to complain of us, "Ye will not come unto me, that ye might have life." Introduction In the ninety-ninth year of Abram's life God again appears to him, announces his name as God Almighty, and commands him to walk perfectly before him, Gen 17:1 ; proposes to renew the covenant, Gen 17:2 . Abram's prostration, Gen 17:3 . The covenant specified, Gen 17:4 . Abram's name changed to Abraham, and the reason given, Gen 17:5 . The privileges of the covenant enumerated, Gen 17:6-8 . The conditions of the covenant to be observed, not only by Abraham, but all his posterity, Gen 17:9 . Circumcision appointed as a sign or token of the covenant, Gen 17:10 , Gen 17:11 . The age at which and the persons on whom this was to be performed, Gen 17:12 , Gen 17:13 . The danger of neglecting this rite, Gen 17:14 . Sarai's name changed to Sarah, and a particular promise made to her, Gen 17:15 , Gen 17:16 . Abraham's joy at the prospect of the performance of a matter which, in the course of nature, was impossible, Gen 17:17 . His request for the preservation and prosperity of Ishmael, Gen 17:18 . The birth and blessedness of Isaac foretold, Gen 17:19 . Great prosperity promised to Ishmael, Gen 17:20 . But the covenant to be established not in

hildren: and she had a handmaid, an Egyptian, whose name was Hagar. 2 And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram 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. 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 from the beginning it was not so; 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, I. The maker of this match (would one think it?) was Sarai herself: she said to Abram, I pray thee, go in unto my maid, v. 2 . 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. II. The inducement to it was Sarai's barrenness. 1. Sarai bare Abram no children. She was very fair ( ch. xii. 14 ), 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. 2. She owned God's providence in this affliction: The Lord hath restrained me from bearing. Note, (1.) As, where children are, it is God that gives them ( ch. xxxiii. 5 ), so where they are wanted it is he that withholds them, ch. xxx. 2 . 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. 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. He that believes does not make haste. 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. This persuasion came not of him that called him. 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

We have here the marriage of Abram to Hagar, who was his secondary wife. Herein, though he may be excused, he cannot be justified; for from the beginning it was not so: and when it was so, it seems to have proceeded from an irregular desire to build up their families, for the speedier peopling of the world. But now we must not do so? Christ has reduced this matter to the first institution, and makes the marriage union to be between one man and one woman only.

Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the Lord judge between me and thee. 6 But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. 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. I. Sarai is despised, and thereby provoked and put into a passion, v. 4 . 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 1 Sam. i. 6 ), 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 Prov. xxix. 21 ; xxx. 21-23 . It is a hard thing to bear honour aright. 2. We justly suffer by those whom we have sinfully indulged, and it is a 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. 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 ( v. 5 ): My wrong be upon thee, 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: The Lord judge between me and thee; as if Abram had refused to right her. Thus does Sarai, in her passion, speak as one of the foolish women speaketh. 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, My wrong be upon thee, when she should have said, What a fool was I to do so! 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. III. Hagar is afflicted, and driven from the house, v. 6 . 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: Thy maid is in thy hand. 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. Yielding pacifies great offenses. See Prov. xv. 1 . 2. Sarai's passion will be revenged upon Hagar: She dealt hardly with her, 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, Did not he that made me make him? Job xxxi. 15 . 3. Hagar's pride cannot bear it, her high spirit having become impatient of rebuke: She fled from her face. 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 any bonds of duty, no, not by many. (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, 1 Pet. ii. 20 . 7 And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. 8 And

We have here the ill consequences of Abram's marriage to Hagar: a deal of mischief it made presently. Hagar no sooner perceives herself with child, but she looks scornfully upon her mistress; upbraids her perhaps with her barrenness, and insults over her. Sarai falls upon Abram, and very unjustly charges him with the injury, suspecting that he countenanced Hagar's insolence: and as one not willing to hear what Abram had to say she rashly appeals to God. The Lord judge between me and thee, as if Abram had refused to right her. When passion is upon the throne, reason is out of doors, and is neither heard nor spoken. Those are not always in the right that are most forward in appealing to God. Rash and bold imprecations are commonly evidences of guilt and a bad cause.

Thy maid is in thy hand - Though she was his wife, he would not countenance her in any thing disrespectful to Sarai. Those who would keep up peace and love, must return first answers to hard accusations; husbands and wives particularly should endeavour not to be both angry together. And when Sarai dealt hardly with her - Making her to serve with rigour; she fled from her face - She not only avoided her wrath for the present, but totally deserted her service.

Here is the first mention we have in scripture of an angel's appearance, who arrested her in her flight. It should seem she was making towards her own country, for she was in the way to Shur, which lay towards Egypt. 'Twere well if our afflictions would make us think of our home, the better county. But Hagar was now out of the way of her duty, and going farther astray, when the angel found her. It is a great mercy to be stopt in a sinful way, either by conscience or providence.

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 Lord said unto her, Return to thy mistress, and submit thyself under her hands. Here is the first mention we have in scripture of an angel's appearance. Hagar was a type of the law, which was given by the disposition of angels; but the world to come is not put in subjection to them, Heb. ii. 5 . Observe, I. How the angel arrested her in her flight, v. 7 . 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, Hos. ii. 14 . II. How he examined her, v. 8 . Observe, 1. He called her Hagar, Sarai's maid, (1.) As a check to her pride. Though she was Abram's wife, and, as such, was obliged to return, yet he calls her Sarai's maid, 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 Eccl. x. 4 . 2. The questions the angel put to her were proper and very pertinent. (1.) " Whence comest thou? 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 forward to quit it. (2.) " Whither wilt thou go? 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, Deut. viii. 15 . Note, Those who are forsaking God and their duty would do well to remember not only whence they have fallen, but whither they are falling. See Jer. ii. 18 , What hast thou to do (with Hagar) in the way of Egypt? John vi. 68 . 3. Her answer was honest, and a fair confession: I flee from the face of my mistress. In this, (1.) She acknowledges her fault in fleeing from her mistress, and yet, (2.) Excuses it, that it was from the face, 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. 4. How he sent her back, with suitable and compassionate counsel: " Return to thy mistress, and submit thyself under her hand, v. 9 . 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. The Promise Concerning Ishmael. ( b. c. 1911.) 10 And the angel of the Lord said unto her,

And he said, Hagar, Sarai's maid - As a check to her pride. Though she was Abram's wife, yet he calls her Sarai's maid to humble her. As a rebuke to her flight. Sarai's maid ought to be in Sarai's tent, and not wandering in the wilderness. Whence comest thou - Consider that thou art running away both from the duty thou wast bound to, and the privileges thou wast blest with, in Abram's tent. And Whither wilt thou go? - Thou art running thyself into sin in Egypt; if she return to that people, she will return to their gods. And she said, I flee from the face of my mistress - She acknowledges her fault in fleeing from her mistress; and yet, excuses it, that it was from the face, or displeasure, of her mistress.

And the angel said, Return to thy mistress, and submit thyself under her hand - Go home and humble thyself for what thou hast done amiss, and resolve for the future to behave thyself better.

I will multiply thy seed exceedingly - Heb. multiplying I will multiply it, that is, multiply it in every age, so as to perpetuate it. 'Tis supposed that the Turks at this day descended from Ishmael, and they are a great people.

I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 11 And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. 12 And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren. 13 And she called the name of the Lord that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me? 14 Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered. We may suppose that the angel having given Hagar that good counsel ( v. 9 ) to return to her mistress 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 said, I will confess, and thou forgavest, Ps. xxxii. 5 . Here is, I. A prediction concerning her posterity given her for her comfort in her present distress. Notice is taken of her condition: Behold, thou art with child; 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 son, 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: Thou shalt bear a son. 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 Ishmael, God will hear; 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, Ps. x. 17 . He has heard thy affliction, v. 11 . 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, the Lord heard the voice of my affliction, and helped me. See Deut. xxvi. 7 ; Ps. xxxi. 22 . 3. He promises her a numerous offspring, ( v. 10 ): I will multiply thy seed exceedingly, Heb. multiplying, I will multiply it, 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 will make thy seed as the dust of the earth, ch. xiii. 16 . 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 ( v. 12 ): He will be a wild man; a wild ass of a man (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, and in a state of war: His hand against every man —this is his sin; and every man's hand against him —this is his punishment. 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: He shall dwell in the presence of all his brethren; 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 ( ch. xxv. 18 ), that he died, as he lived, in the presence of all his brethren. 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. II. Hagar's pious reflection upon this gracious appearance of God to her, v. 13, 14 . Observe in what she said, 1. Her awful adoration of God's omniscience and providence, with application of it to herself: She called the name of the Lord that spoke unto her, that is, thus she made confession of his name, this she said to his praise, Thou God seest me: 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, Thou God seest me. Note, (1.) The God with whom we have to do is a seeing God, and all-seeing God. God is (as the ancients express it) all eye. (2.) We ought to acknowledge this with application to ourselves. He that sees all sees me, as David ( Ps. cxxxix. 1 ), O Lord, thou hast searched me, and known me. (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 sinned before thee, says the prodigal; in thy sight, 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," Ps. xliv. 20, 21 . This thought should always restrain us from sin and excite us to duty: Thou God seest me. 2. Her humble admiration of God's favour to her: " Have I here also looked after him that seeth me? Have I here seen the back parts of him that seeth me?" so it might be read, for the word is much the same with that, Exod. xxxiii. 23 . She saw not face to face, but as through a glass darkly, 1 Cor. xiii. 12 . Probably she knew not who it was that talked with her, till he was departing (as Judg. vi. 21, 22 ; xiii. 21 ), and then she looked after him, with a reflection like that of the two disciples, Luke xxiv. 31, 32 . Or, Have I here seen him that sees me? 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?" 2 Sam. vii. 18 . [2.] Considering the place where we are thus favoured—" here also? Not only in Abram's tent and at his altar, but here also, in this wilderness? Here, where I never expected it, where I was out of the way of my duty? Lord, how is it? " John xiv. 22 . Some make the answer to this question to be negative, and so look upon it as a penitent reflection: " Have I here also, in my distress and affliction, looked after God? 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, Isa. lxv. 1 . III. The name which this gave to the place: Beer-lahai-roi, The well of him that liveth and seeth me, v. 14 . It is probable that Hagar put this name upon it; and it was retained long after, in perpetuam rei memoriam—a lasting memorial of this event. 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. The Birth of Ishmael. ( b. c. 1911.) 15 And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael.

Ishmael, that is, God will hear; and the reason is, because the Lord hath heard: he hath, and therefore he will. The experience we have had of God's seasonable kindness in distress should encourage us to hope for the like help in the like exigencies. Even there, where there is little cry of devotion, the God of pity hears the cry of affliction: tears speak as well as prayers.

He will be a wild man - A wild ass of a man, so the word is: rude, and bold and fearing no man; untamed, untractable, living at large, and impatient of service and restraint. His hand will be against every man - That is his sin, and every man's hand against him - That is his punishment. Note, Those that have turbulent spirits have commonly troublesome lives: they that are provoking, and injurious to others, must expect to be repaid in their own coin. And yet, he shall dwell in the presence of all his brethren - 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, Gen 25:18 , that he died, as he lived, in the presence of all his brethren.

And she called the name of the Lord that spake unto her - That is, thus she made confession of his name, Thou God seest me - 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, Thou God seest me. 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. Thou seest the sincerity of my repentance. Thou seest me, if in any instance I depart from thee. This thought should always restrain us from sin, and excite us to duty, Thou God seest me. Have I here also looked after him that seeth me? - Probably she knew not who it was that talked with her till he was departing, and then looking after him, with a reflexion like that of the two disciples, Luke 24:31 ,32. Here also - Not only in Abram's tent, and at his altar, but here also, in this wilderness: here, where I never expected it, where I was out of the way of my duty?

The well was called Beer - lahai - roi - The well of him that lives and sees me. 'Tis likely Hagar put this name upon it, and it was retained long after. This was the place where the God of glory manifested the special care he took of a poor woman in distress. 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.

16 And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram. 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 born after the flesh ( Gal. iv. 23 ), representing the unbelieving Jews, v. 25 . Note, 1. Many who can call Abraham father are yet born after the flesh, Matt. iii. 9 . 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. This chapter contains articles of agreement covenanted and concluded upon between the g