Genesis · Chapter 16

V. 1. 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.

Verse 1. She had a handmaid, an Egyptian] As Hagar was an Egyptian, St. Chrysostom’s conjecture is very probable. that she was one of those female slaves which Pharaoh gave to Abram when he sojourned in Egypt; see Genesis 12:16. Her name rgh hagar signifies a stranger or sojourner, and it is likely she got this name in the family of Abram, as the word is pure Hebrew.

Verse 1. 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 more speedy peopling of the world.

Verse 1. God had promised Abraham a son, but had not said that he should be born of Sarah. Hence his wife having no hope in herself, almost compelled him to receive Hagar to his bed, not considering the painful consequences likely to ensue.

HAGAR AND ISHMAEL, 1-16.

It is sad to pass from such a sublime elevation as that into which we have seen Abram lifted in the last chapter, to the low moral plain in which he next appears before us. It would seem that the presence and force of the divine revelation and promise begat a burning expectation, which grew impatient at the long delay. This impatience shows itself in Sarai, and prompts her to resort to an unhallowed expedient in order to build her house. The polygamous conduct here recorded is not to be defended or even apologized for. It had its reason and occasion, but, like other immoralities in Abram’s life, is to be condemned as contrary to God’s order. Comp. Genesis 2:24, and Mark 10:2-12. The history of polygamy everywhere shows how the unholy practice breeds mischief, strife, bitterness, and sorrow. In this short chapter all these evils are seen to flow from a single instance of bigamy in one of its mildest forms. Polygamy has ever been practiced among the descendants of Ishmael, and has been to them a moral and physical curse, never more manifest than at the present time.

1. Handmaid — A family servant, whose special duty it was to wait upon the mistress of the household. The Sept. has paidiskh, a young girl, or a young female slave. From her being here called an Egyptian, we infer that Abram obtained her during his sojourn in Egypt, when he received from Pharaoh “menservants and maidservants.” Genesis 12:16. The name Hagar means flight. So, also, the well-known Arabic word hezrah or hegira, used so commonly in the flight of Mohammed from Mecca. It may have been given to Sarai’s handmaid after her flight from her mistress, and used here proleptically; or it may have been given her on account of her departure out of Egypt.

Verse 2. 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 labour, 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.

Ver. 2. I may obtain children by her. It being a customary law that a patriarch must have children, a dotal maid was often given with the bride, that in case of failure of issue, the maid might bear children for her mistress. Pharaoh, it is presumed, had given this maid to Sarah as an apology for his error in having designs against the wife of the princely stranger.

2. It may be that I may obtain children by her — Hebrews, Perhaps I shall be builded from her. The word rendered obtain children is hnb, to build, from which comes the Hebrew word ˆb, ben, son. Hence to be builded means, to become a house; to beget a family. See Ruth 4:11, note. Sarai’s expedient to obtain offspring was according to an ancient custom still prevalent in the East. Comp. Genesis 30:3. The child of her waiting-maid, thus given to her husband, she might call her own, and her impatient haste to see the word of God fulfilled urges Abram into this unholy measure. Sarai’s zeal, like Eve’s hasty and mistaken expectation of the promised seed, (Genesis 4:1, note,) is a fitting type of the impatience and feverish excitement of New Testament times touching the promised millennial kingdom.

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

3. Ten years in… Canaan — Abram was now eighty-five years old, (compare verse 16; Genesis 12:4,) and Sarai seventy-five. Genesis 17:17.

V. 4. 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.

Verse 4. Her mistress was despised in her eyes — Thus began the ill consequences of Abram’s marriage to Hagar: much 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. 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.

4. Her mistress was despised — Sarai is thus the first to feel the natural curse of the adulterous union. “Among the Hebrews barrenness was esteemed a reproach, (see Genesis 19:31; 30:1, 23; Leviticus 20:20,) and fecundity a special honour and blessing of God, (chapter 21:6; 24:60; Exodus 23:26; Deuteronomy 7:14;) and such is still the feeling in the East. But very probably Hagar may have thought that now Abram would love and honour her more than he did her mistress. Comp. Genesis 29:33.” — Speaker’s Com.

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.

5. My wrong be upon thee — Sarai, stung by feelings of jealousy, and suspecting that Abram’s affections were turned from herself to her handmaid, complains to him of the wrong she suffers. She assumes that it is his place to redress the wrong, and in passionate haste implies that he has failed to do so because of his devotion to Hagar. The Lord judge — “She would leave his conduct to the judgment of Jehovah, more as an appeal to his conscience than as a decided condemnation.” — Lange.

V. 6. 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.

Verse 6. Sarah dealt hardly with her] hnat 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 6. 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 soft 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.

6. Thy maid is in thy hand — By this he repudiates the implication of having wronged his wife by exalting another to her place in his affections, or in his household. Sarai’s maid is still her own. At her proposal he had treated her as a wife, and now she has her at disposal to treat her as she pleased. Dealt hardly with her — Treated her with such oppressive rigour and humiliation that she fled from her face, resolved not to submit to such affliction. “The proud, unyielding passion of the Ishmaelite for freedom shows its characteristic feature in their ancestress.” — Lange.

V. 7. 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.

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,” &c., Genesis 16:10; “Thou art with child, and shalt bear a son,” &c., Genesis 16:11; “He will be a wild man,” &c., Genesis 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 la El, and addresses him in the way of worship, which, had he been a created angel, he would have refused. See Revelation 19:10; 22:9.

3. Moses, who relates the transaction, calls this angel expressly JEHOVAH; for, says he, she called יהוה שם shem Yehovah, the NAME of the LORD that spake to her, Genesis 16:13. Now this is a name never given to any created being.

4. This person, who is here called hwyh Ëalm malach Yehovah, the Angel of the Lord, is the same who is called lagh Ëalmh hammalach haggoel, the redeeming Angel or the Angel the Redeemer, Genesis 48:16; wynp Ëalm malach panaiv, the Angel of God’s presence, Isaiah 63:9; and tyrbh Ëalm malach habberith, the Angel of the Covenant, Malachi 3:1; and is the same person which the Septuagint, Isaiah 9:6, term megalhs boulhs aggelos, 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, &c., 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 7. 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 toward her own country, for she was in the way to Shur, which lay toward Egypt. It would be well if our afflictions would make us think of our home, the better country. 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 stopped in a sinful way, either by conscience or providence.

Ver. 7. The angel of the Lord found her by a fountain. The Messiah, who here reveals the secrets of providence with regard to the Ishmaelites in future ages, receives from Hagar the appellation of God, and divine worship. He spake to her, as he had done to Abraham; “I will multiply thy seed.” The angel even dictated the name of Ishmael; that is, heard of God, to certify to Hagar that her prayer was heard.

7. The angel of the Lord — Here we meet, for the first time, with this much-debated expression — hwhy Ëalm, angel of Jehovah; but we are not to assume that this was the first appearance of this angel. Comp. Genesis 12:7, note. There have been two different opinions of this mysterious angel: one that he was a created angel, a ministering spirit, (Hebrews 1:14,) sent forth to speak the message of Jehovah, and to act in his name; the other that he was a manifestation of God in human form, and accordingly Jehovah himself, speaking in his own divine name. Each of these opinions has been maintained under two forms. Of those who hold that he was a created or ordinary angel, 1) some regard him as an angel specially commissioned at each different appearance; not necessarily the same angel every time: 2) another class regard him as the same individual angel, here appearing as Jehovah’s angel; again, as Captain of the Lord’s host, (Joshua 5:14,) and in Daniel 12:1, as the great Prince of the covenant people. Of those, again, who hold him to be Jehovah himself, in human form, 1) one class of interpreters understand the word Jehovah, in the term angel of Jehovah, as a genitive of apposition; that is, angel-Jehovah, or Jehovah-angel; a mysterious and miraculous manifestation of the God of Abram. This would be a sort of Sabellian exposition. 2) Others distinguish between Jehovah and his angel as between sender and sent, and see in the latter the Old Testament administration of the second Person of the Trinity, the Logos or Word of God. The main question to determine is, whether this was a created angel or Jehovah himself, — a question on which devout and eminent divines have divided. On the principle that “what one does through another, he himself does,” many exegetes, with much show of reason, hold that the angel of Jehovah was a created spirit, capable of assuming human form and modes of life, (comp. Genesis 18:2, 8,) sent forth as the representative of Jehovah and authorized to speak in his name. Accordingly such language as that of verses 10 and 13, and Genesis 18:13, 14, and many similar passages, is to be understood as Jehovah speaking by his angel. In Genesis 21:17, where the angel of God (Elohim) again addresses Hagar, there is nothing to indicate that the speaker was other than an ordinary angel. And the expression angel of Jehovah occurs in many other places where there is no necessity of understanding that the angel is Jehovah, but quite the contrary. See Numbers 22:22; 1 Kings 1:3, 15; Zechariah 1:11, 12, 13; 3:5, 6. Further, the angel of the Lord, in the New Testament, (aggelov kuriou,) is an ordinary angel, (Luke 1:11; 2:9, etc.;) and Kurtz asks, “Why should the ‘angel of the Lord’ who announces the birth of John the Baptist be different in nature from him who announces that of Samson? Why should the ‘angel of the Lord’ who smites Herod Agrippa, so that he dies, be different in nature from him who, in one night, destroyed the host of Sennacherib? Why should the ‘angel of the Lord’ who encourages Paul in his bonds be different in nature from him who comforts Hagar when she is driven forth?” If this view be adopted, it matters little whether we regard the angel as one chosen messenger for every occasion, or different angels of heaven, each selected for his separate and special mission. But while some passages readily admit and favour the view that Jehovah’s angel is only an ordinary angel, there are passages in which the language is not fully met by such an exposition. The other and profounder view, according to which the angel of Jehovah is the revealing Word of God, — the Old Testament gracious manifestation of Him who in the fulness of time became flesh in the person of Jesus Christ, — is maintained by the following considerations: 1) The sacred writer uses the terms Jehovah and angel of Jehovah interchangeably. Compare verses 9, 10, l 50:13; Genesis 18:13, 16, 17, 22, 33; 48:15, 16. 2) While other angels are careful not to identify themselves with God, (see Genesis 19:13; Revelation 19:10; 22:8, 9,) this angel speaks so absolutely in God’s name and person as to exclude the idea that he is an ordinary messenger. See verse 10; 18:17, 20, 21; 22:12, etc. 3) The solemn and explicit language of Exodus 23:20-23, is utterly inappropriate to any created angel, — especially the language of verse 21, “Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.” Comp. Exodus 32:34; 33:14; Isaiah 63:9. 4) He allows prayers and sacrifices to be offered unto him, as if he were Jehovah himself. Genesis 18:22-32; Judges 6:11-22; 13:19, 20. This view of the angel of Jehovah is very ancient. It was a part of the theology of the ancient synagogue, according to which this angel was the Shekinah — the manifested power and mediation of God in the world. This was the doctrine of the Metatron, who was regarded as an emanation from God, equal with him, and in whom he revealed himself to man. This doctrine, divested of some of its later foreign elements, was adopted by most of the Fathers of the early Christian Church, and is held by the majority of evangelical divines of the present day.

We should not deem it strange that thus early in the history of the covenant there should have been such a mysterious revelation of God by the divine angel of his presence. The doctrine is not contrary to the idea of a progressive revelation, for these ancient administrations of the Word of God evidence no higher a consciousness of God and his self-manifestation than the deep symbolism of sacrifice and covenanting. Nor are we to suppose that the mediation of this angel would supersede the necessity of the ministry of other angels. Many of these latter accompanied him in his ways, and who the particular angel was, in any instance, must be determined from the context. Even the title angel of Jehovah may, in some passages, be used of any ministering angel, and, as Keil observes, “where the context furnishes no criterion, it must remain undecided.” Such passages as Psalm 34:7; 35:5, 6, where the angel of Jehovah is not more particularly described, or Numbers 20:16, where the words are general and indefinite, furnish no evidence that the angel of Jehovah, who proclaimed himself on his appearance as one with God, was not in reality equal with God; unless we are to adopt as the rule for interpretation of Scripture the inverted principle, that clear and definite statements are to be explained by those that are indefinite and obscure.

As to the less-important question, whether in angel of Jehovah we are to understand the latter word as a genitive of apposition, or as defining more fully the word angel, we believe the latter to be the true construction. We naturally distinguish between the angel and Jehovah, although this distinction is one of the profoundest mysteries of Deity. Like the Word of God in John 1:1, this Angel was with God and was God. So in the expressions “servant of Jehovah,” and “messenger of Jehovah,” there is the same obvious distinction as between sender and sent.

The angel… found her — It has been often asked why the angel of Jehovah should have appeared first to an Egyptian bondmaid. But that this was the first appearance of this angel is a pure assumption. See note on Genesis 12:7. Nevertheless, would it not be just as well to ask, Why should Jesus, after the resurrection, have appeared first to Mary Magdalene? Why not rather to his mother, or else to that disciple whom he loved? The redeeming angel, (Genesis 48:16,) whose great work is to seek and to save the lost, found this lost child by the fountain in the way to Shur. The wilderness of Shur extended between Beer-sheba on the north-east, and Egypt on the south-west. Into this wilderness the Israelites entered after they had passed the Red Sea. Exodus 15:22, note. Hagar, the Egyptian, would naturally have fled by the most direct route to Egypt, which lay through this desert.

V. 8. And he said, Hagar, Sarai’s maid-1. As a check to her pride. Though she was Abram’s wife, yet he calls her Sarai’s maid to humble her.

2. 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.

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.

Verses 8, 9. And he said, Hagar, Sarai’s maid — 1st, This was to check her pride. Though she was Abram’s wife, yet he calls her Sarai’s maid, to humble her. 2d, It was a rebuke to her flight. Sarai’s maid ought to be in Sarai’s tent, and not wandering in the wilderness. Whence camest 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. 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 — Go home and humble thyself for what thou hast done amiss, and resolve for the future to behave thyself better.

8. Sarai’s maid — The words were calculated to remind her that she was not her own, nor yet Abram’s wife. Whence… whither — These questions were adapted to arouse her conscience and her fears.

V. 9. 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.

Verses 8, 9. And he said, Hagar, Sarai’s maid — 1st, This was to check her pride. Though she was Abram’s wife, yet he calls her Sarai’s maid, to humble her. 2d, It was a rebuke to her flight. Sarai’s maid ought to be in Sarai’s tent, and not wandering in the wilderness. Whence camest 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. 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 — Go home and humble thyself for what thou hast done amiss, and resolve for the future to behave thyself better.

Ver. 9. Return to thy mistress. God, who is here for the first time called an Angel, addresses Hagar as a servant, and not as the second wife of Abraham. God indeed has often blessed the children of concubines, but good coming out of evil does not diminish the fault.

9. Return… submit — The only way to attain the true freedom and independence. The word rendered submit thyself is the Hithpael form of the verb rendered dealt hardly in verse 6. yn[, rendered affliction in verse

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. ‘Tis supposed that the Turks at this day descended from Ishmael, and they are a great people.

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 10. I will multiply thy seed exceedingly — Hebrews Multiplying I will multiply it; that is, multiply it in every age, so as to perpetuate it. The Hagarenes, Saracens, and various other tribes of Arabs were descended from Ishmael, and they have been, and still are, a great people.

HAGAR AND ISHMAEL, 1-16.

It is sad to pass from such a sublime elevation as that into which we have seen Abram lifted in the last chapter, to the low moral plain in which he next appears before us. It would seem that the presence and force of the divine revelation and promise begat a burning expectation, which grew impatient at the long delay. This impatience shows itself in Sarai, and prompts her to resort to an unhallowed expedient in order to build her house. The polygamous conduct here recorded is not to be defended or even apologized for. It had its reason and occasion, but, like other immoralities in Abram’s life, is to be condemned as contrary to God’s order. Comp. Genesis 2:24, and Mark 10:2-12. The history of polygamy everywhere shows how the unholy practice breeds mischief, strife, bitterness, and sorrow. In this short chapter all these evils are seen to flow from a single instance of bigamy in one of its mildest forms. Polygamy has ever been practiced among the descendants of Ishmael, and has been to them a moral and physical curse, never more manifest than at the present time.

1. Handmaid — A family servant, whose special duty it was to wait upon the mistress of the household. The Sept. has paidiskh, a young girl, or a young female slave. From her being here called an Egyptian, we infer that Abram obtained her during his sojourn in Egypt, when he received from Pharaoh “menservants and maidservants.” Genesis 12:16. The name Hagar means flight. So, also, the well-known Arabic word hezrah or hegira, used so commonly in the flight of Mohammed from Mecca. It may have been given to Sarai’s handmaid after her flight from her mistress, and used here proleptically; or it may have been given her on account of her departure out of Egypt.

V. 11. 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.

Verse 11. And shalt call his name Ishmael] ישמאעל Yishmael, from [mv shama, he heard, and la 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 11. 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.

11, is from the same root. The sense is: Go back, and allow thyself to be afflicted under the hands of thy mistress. Her reward for such self-humiliation is announced in the next three verses.

11. Ishmael — The name means God will hear, and would ever remind Hagar how Jehovah heard her affliction. Compare 1 Samuel 1:20, note. “Misery sighs; the sighs ascend to God; hence misery itself, if not sent as a curse, is a voiceless prayer to God. But this is true especially of the misery of Hagar, who had learned to pray in the house of Abram.” — Lange.

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.

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, Genesis 25:18, that he died, as he lived, in the presence of all his brethren.

Verse 12. He will be a wild man] אדם פרא pere adam. As the root of this word does not appear in the Hebrew Bible, it is probably found in the Arabic [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 (arp pere) free? or who hath loosed the bands (dwr[ 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 endeavoured 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 endeavoured to conquer Arabia, but in vain. From the beginning to the present day they have maintained their independency, 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 Genesis 17:20.

Verse 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. His hand will be against every man — That is his sin; and every man’s hand against him — That is his punishment. 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. But this prediction chiefly respects the seed of Ishmael, who, it is here foretold, should be wild, free men, like wild asses, mischievous to all around them, and extremely numerous. Such they have been for almost four thousand years; infamous for theft, pillage, robbery, revenge, and murder. “It hath, therefore,” as Mr. Brown justly observes, “been the continued and common interest of mankind to extirpate them from the earth. But though almost every noted conqueror who hath appeared in the world, whether Persian, Grecian, Roman, Tartar, or Turkish, hath pushed his conquests to their borders, or even beyond them, into Egypt or Arabia Felix, not one hath ever been able to subdue these Ishmaelites, or deprive them of their freedom.” Here then we have another remarkable prophecy most evidently fulfilled, and a continued and standing proof, before the face of the whole world, exactly like that which arises from the present state of the Jews, of the truth of divine revelation. He shall dwell in the presence of all his brethren — Although threatened and insulted by all his neighbours, he shall keep his ground; and, for Abram’s sake, more than his own, shall be able to make his part good against them. Accordingly, we read, Genesis 25:18, that he died, as he lived, in the presence of all his brethren. But this also was chiefly intended of his posterity: for Ishmael had twelve sons, who gave rise to as many tribes or nations, called by their names, and who dwelt southward in Arabia, before the face, or in the presence of the Ammonites and Moabites, of the descendants of Keturah, and of the Edomites and Jews, all nearly related to them.

Ver. 12. His hand will be against every man. In Ishmael’s race, or rather, in the Arabians or Saracens, this prophecy has been strikingly accomplished. No candid man who reads the history of that nation, can refuse assent to its truth. Follow them in the bloody career of conquest, cruelty, and tyranny to the Mogul empire, through all India, through Ethiopia and the isles, and in all the richer districts of western Africa. See them scourge the Arian church to the gates of Vienna. Alas, and is this natural religion!

12. He will be a wild man — Hebrews, a wild ass man, that is, a man like the wild, free, untamable creature described in Job 39:5-8, that makes the wilderness his dwelling, and “scorneth the multitude of the city, neither regardeth he the crying of the driver.” Hagar is to be the mother of a numerous and mighty race, but not of the chosen seed. Her progeny were to become the lawless rovers of the desert. “The character of the Ishmaelites, or the Bedouins,” observes Kalisch, “could not be described more aptly or more powerfully. They have preserved it almost unaltered during three or four thousand years. Against them alone time seems to have no sickle, and the conqueror’s sword no edge. They have defied the softening influences of civilization, and mocked the attacks of the invader. Ungovernable and roaming, obeying no law but their spirit of adventure, regarding all mankind as their enemies, whom they must either attack with their spears or elude with their faithful steeds, and cherishing their deserts as heartily as they despise the constraint of towns and communities; the Bedouins are the outlaws among the nations.” His hand… against every man — Such a wild and lawless race could never be at peace with a civilized community, and hence, whenever there is any contact with other peoples, there is continual discord. They are also known to have constant feuds among themselves. In the presence of all his brethren — The brethren here are doubtless to be understood of other descendants of Abram, especially those by Keturah, (see Genesis 25:1-4,) and the fact that the descendants of Ishmael have ever occupied the deserts south and east of Palestine is to serve in interpreting these words. Many critics understand the phrase in the presence of as equivalent to east of, a meaning which the words will bear. The persons of whom the words are thus used are supposed to be looking toward the sunrise. But the expression may with equal propriety be used in the sense of contiguity. The Ishmaelites occupied the country in front of the Hebrews, — bordering on the south and east, and especially dwelt in immediate proximity to the Midianites, Edomites, and other descendants of Abram.

V. 13. 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?

Verse 13. And she called the name of the Lord] She invoked (arqtw 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 yrja acharey, which we render simply after, in other places signifies the last days or after times, (see Exodus 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 13. 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 would know him, and remember him while she lived, 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 looked after him, with a reflection 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.

Ver. 13. Have I here also looked after him that seeth me? This place is difficult to translate. The LXX read, I have seen him plainly who appeared to me: Jehovah the Angel. Others turn it, that she saw the backward parts of the Angel, as Moses, Exodus 33. Our Dr. Lightfoot’s reading is preferable. Thou art a God of vision; for she said, did I here also look for a vision? The name of the well called Beer-lahai-roi, or “well where I plainly saw him,” apparently confirms the reading of the Seventy. This well, and indeed all other places where God had appeared to cheer and encourage his servants, by enlarging the promises of the covenant, became favourite retreats, and places where the patriarchs often worshipped. Isaac dwelt near this well, and Jacob built an altar at Bethel.

13. Thou God seest me — Translate, And she called the name of Jehovah, who spoke unto her, Thou art a God of sight, (that is, capable of being seen,) for she said, “Have I also hither seen after sight?” The words of Hagar here are emotional and broken, and, therefore, obscure. The meaning seems to be: “Jehovah is truly a God that may be seen, for I also have seen him, and yet here I am seeing still after having seen God!” She is astonished that she has had this vision of God and yet lives. Compare Genesis 32:30; Exodus 33:20; Judges 13:21. The common version follows the Sept. and Vulg., and mistakes the noun yar for a participle. But if it were designed for a participle, we should have the form ynar.

V. 14. 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.

Verse 14. Wherefore the well was called Beer-lahai-roi] It appears, from Genesis 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 yjl rab yar 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 14. The well was called Beer-lahai-roi — The well of him that lives and sees me. It is 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.

14. Beer-lahai-roi — yar yjl rab, well of life of sight, or, well of living vision; that is: well where one saw God and remained alive after the vision. This well is mentioned again in Genesis 24:62; 25:11. Its location, between Kadesh and Bered, is now unknown. On the identification of Kadesh with Ain Qadees, see note on Genesis 14:7. The spring el Muweileh, far to the south of Beer-sheba, has been suggested as Hagar’s well, but this suggestion has not been sufficiently confirmed.

Verse 15. And Hagar bare Abram a son, &c.] 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, Genesis 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.”

GENESIS

Ver. 15. Abram called his name Ishmael; that is, God heard thy affliction, and helped and saved thee: Hagar therefore gave thanks to God.

HAGAR AND ISHMAEL, 1-16.

It is sad to pass from such a sublime elevation as that into which we have seen Abram lifted in the last chapter, to the low moral plain in which he next appears before us. It would seem that the presence and force of the divine revelation and promise begat a burning expectation, which grew impatient at the long delay. This impatience shows itself in Sarai, and prompts her to resort to an unhallowed expedient in order to build her house. The polygamous conduct here recorded is not to be defended or even apologized for. It had its reason and occasion, but, like other immoralities in Abram’s life, is to be condemned as contrary to God’s order. Comp. Genesis 2:24, and Mark 10:2-12. The history of polygamy everywhere shows how the unholy practice breeds mischief, strife, bitterness, and sorrow. In this short chapter all these evils are seen to flow from a single instance of bigamy in one of its mildest forms. Polygamy has ever been practiced among the descendants of Ishmael, and has been to them a moral and physical curse, never more manifest than at the present time.

1. Handmaid — A family servant, whose special duty it was to wait upon the mistress of the household. The Sept. has paidiskh, a young girl, or a young female slave. From her being here called an Egyptian, we infer that Abram obtained her during his sojourn in Egypt, when he received from Pharaoh “menservants and maidservants.” Genesis 12:16. The name Hagar means flight. So, also, the well-known Arabic word hezrah or hegira, used so commonly in the flight of Mohammed from Mecca. It may have been given to Sarai’s handmaid after her flight from her mistress, and used here proleptically; or it may have been given her on account of her departure out of Egypt.

HAGAR AND ISHMAEL, 1-16.

It is sad to pass from such a sublime elevation as that into which we have seen Abram lifted in the last chapter, to the low moral plain in which he next appears before us. It would seem that the presence and force of the divine revelation and promise begat a burning expectation, which grew impatient at the long delay. This impatience shows itself in Sarai, and prompts her to resort to an unhallowed expedient in order to build her house. The polygamous conduct here recorded is not to be defended or even apologized for. It had its reason and occasion, but, like other immoralities in Abram’s life, is to be condemned as contrary to God’s order. Comp. Genesis 2:24, and Mark 10:2-12. The history of polygamy everywhere shows how the unholy practice breeds mischief, strife, bitterness, and sorrow. In this short chapter all these evils are seen to flow from a single instance of bigamy in one of its mildest forms. Polygamy has ever been practiced among the descendants of Ishmael, and has been to them a moral and physical curse, never more manifest than at the present time.

1. Handmaid — A family servant, whose special duty it was to wait upon the mistress of the household. The Sept. has paidiskh, a young girl, or a young female slave. From her being here called an Egyptian, we infer that Abram obtained her during his sojourn in Egypt, when he received from Pharaoh “menservants and maidservants.” Genesis 12:16. The name Hagar means flight. So, also, the well-known Arabic word hezrah or hegira, used so commonly in the flight of Mohammed from Mecca. It may have been given to Sarai’s handmaid after her flight from her mistress, and used here proleptically; or it may have been given her on account of her departure out of Egypt.