Israelites' redemption foretold. A. M. cir. 2093. B. C. cir. 1911. GENESIS. g Extent of the promised land. B. C. cir. 1911. 14 And also that nation, whom | furnace, and a burning lamp that A. M. cir. 2093. they shall serve, will I judge: passed between those pieces. and afterward shall they come out with great substance. 15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 16 But in the fourth generation they shall come hither again; for the iniquity of the Amorites is not yet full. 17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking 40. Exod. vi. 6; Deut. vi. 22. Exod. xii. 36; Psa. ov. 37. z Job v. 26. Acts xiii. 36.- b Chap. xxv. 8.- cExod. xii. xxi. 26. Dan. viii. 23; Matt. xxiii. 32; Heb. a lamp of fire.- - Jer. xxxiv. 18, 19. Chap. xii. 7; xiii. 15; xxvi. 4; Exod. xxiii. 1 Kings 1 Thess. ii. 16. Chap. xxiv. 7. Li Verse 14. And also that nation, &c.] How remarkably was this promise fulfilled, in the redemption of Israel from its bondage, in the plagues and destruction of the Egyptians, and in the immense wealth which the Israelites brought out of Egypt! Not a more circumstantial or literally fulfilled promise is to be found in the sacred writings.. Verse 15. Thou shalt go to thy fathers in peace] This verse strongly implies the immortality of the soul, and a state of separate existence. He was gathered to his fathers-introduced into the place where separate spirits are kept, waiting for the general resurrection. Two things seem to be distinctly marked here: 1. The soul of Abram should be introduced among the assembly of the first-born; Thou shalt go to thy fathers in peace. 2. His body should be buried after a long life, one hundred and seventy-five years, chap. XXV. 7. The body was buried; the soul went to the spiritual world, to dwell ámong the fathers-the patriarchs, who had lived and died in the Lord. See the note on chap. xxv. 8. Verse 16. In the fourth generation] In former times most people counted by generations, to each of which was assigned a term of years amounting to 20, 25, 30, 33, 100, 108, or 110; for the generation was of various lengths among various people, at different times. It is probable that the fourth generation here means the same as the four hundred years in the preceding verse. Some think it refers to the time when Eleazar, the son of Aaron, the son of Amram, the son of Kohath, came out of Egypt, and divided the land of Canaan to Israel, Josh. xiv. 1. Others think the fourth generation of the Amorites is intended, because it is immediately added, The iniquity of the Amorites is not yet full; but in the fourth generation they should be expelled, and the descendants of Abram established in their place. From these words we learn that there is a certain pitch of iniquity to which nations may arrive before they are destroyed, and beyond which Divine justice does not permit them to pass. Verse 17. Smoking furnace and a burning lamp] Probably the smoking furnace might be designed as an emblem of the sore afflictions of the Israelites in 18 In the same day the LORD h made a covenant with Abram, saying, i Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: 19 The Kenites, and the Kenizzites, and the Kadmonites, 20 And the Hittites, and the Perizzites, and the Rephaims, m 31; Num. xxxiv. 3; Deut. i. 7; xi. 24; xxxiv. 4; Josh. i. 4 ; 1 Kings iv. 21; 2 Chron. ix. 26; Neh. ix. 8; Psa. cv. 11; Isa. xxvii. 12. Chap. ii. 14; 2 Sam. viii. 3; 1 Chron. v. 9. Num. xxiv. 21, 22. m Chap. xiv. 5; Isa. xvii. 5.- Chap. x. 15-19; Exod. xxiii. 23–28; xxxiii. 2; xxxiv. 11. Egypt; but the burning lamp was certainly the symbol of the Divine presence, which, passing between the pieces, ratified the covenant with Abram, as the following verse immediately states.. Verse 18. The Lord made a covenant] carath berith signifies to cut a covenant, or rather the covenant sacrifice; for as no covenant was made without one, and the creature was cut in two that the contracting parties might pass between the pieces, hence cutting the covenant signified making the covenant. The same form of speech obtained among the Romans; and because, in making their covenants they always slew an animal, either by cutting its throat, or knocking it down with a stone or axe, after which they divided the parts as we have already seen, hence among the percutere fœdus, to smite a covenant, and scindere fœdus, to cleave a covenant, were terms which signified simply to make or enter into a covenant. From the river of Egypt]. Not the Nile, but the river called Sichor, which was before or on the border of Egypt, near to the isthmus of Suez; see Josh. xiii. 3; though some think that by this a branch of the Nile is meant. This promise was fully accomplished in the days of David and Solomon. See 2 Sam. viii. 3, &c., and 2 Chron. ix. 26. Verse 19. The Kenites, &c.] Here are ten nations mentioned, though afterwards reckoned but seven; see Deut. vii. 1; Acts xiii. 19. Probably some of them which existed in Abram's time had been blended with others before the time of Moses, so that seven only out of the ten then remained; see part of these noticed Gen. x. In this chapter there are three subjects which must be particularly interesting to the pious reader. 1. The condescension of GOD in revealing himself to mankind in a variety of ways, so as to render it absolutely evident that he had spoken, that he loved mankind, and that he had made every provision for their eternal welfare. So unequivocal were the discoveries which God made of himself, that on the minds of those to whom they were made not one doubt was left, relative either to the truth of the subject, or that it was God himself Sarai gives Hagar CHAP. XVI. to Abram for wife. As who made the discovery. The subject of the disco- of all the families of the earth, and this covenant is very also was such as sufficiently attested its truth to ratified by a sacrifice. By this covenant man is bound all future generations, for it concerned matters yet into God, and God graciously binds himself to man. futurity, so distinctly marked, so positively promised, this covenant referred to the incarnation of Christ; and so highly interesting, as to make them objects of and Abram, both as to himself and posterity, was to attention, memory, and desire, till they did come; and partake of the benefits of it by faith; hence faith, of gratitude, because of the permanent blessedness not works, is the only condition on which God, through they communicated through all generations after the Christ, forgives sins, and brings to the promised spiritual facts had taken place. inheritance. This covenant still stands open; all the successive generations of men are parties on the one side, and Jesus is at once the sacrifice and Mediator of it. As therefore the covenant still stands open, and Jesus is still the Lamb slain before the throne, every human soul must ratify the covenant for himself; and no man does so, but he who, conscious of his guilt, accepts the sacrifice which God has provided for him. Reader, hast thou done so ? And with a heart unto righteousness dost thou continue to believe on the Son of God? How merciful is God, who has found out such a way of salvation by providing a Saviour every way suitable to miserable, fallen, sinful man! One who is holy, harmless, undefiled, and separate from sinners; and who, being higher than the heavens, raises up his faithful followers to the throne of his own eternal glory! Reader, give God the praise, and avail thyself of the sin-offering which lieth at the door. 2. The way of salvation by faith in the promised Saviour, which now began to be explicitly declared. God gives the promise of salvation, and by means in which it was impossible, humanly speaking, that it should take place; teaching us, 1. That the whole work was spiritual, supernatural, and Divine.; and, 2. That no human power could suffice to produce it. This Abram believed while he was yet uncircumcised, and this faith was accounted to him for righteousness or justification; God thereby teaching that he would pardon, accept, and receive into favour all who should believe on the Lord Jesus Christ. And this very case has ever since been the standard of justification by faith; and the experience of millions of men, built on this foundation, has sufficiently attested the truth and solidity of the ground on which it was built. 3. The foundation of the doctrine itself is laid in the covenant made between God and Abram in behalf CHAPTER XVI. Sarai, having no child, gives Hagar her maid to Abram for wife, 1-3. She conceives and despises her mis tress, 4. Sarai is offended and upbraids Abram, 5. Abram vindicates himself; and Hagar, being hardly used by her mistress, runs away, 6. She is met by an angel, and counselled to return to her mistress, 7-9. God promises greatly to multiply her seed, 10. Gives the name of Ishmael to the child that should be born of her, 11. Shows his disposition and character, 12. Hagar calls the name of the Lord who spoke to her, Thou God seest me, 13. She calls the name of the well at which the angel met her, Beer-laharoi, 14. Ishmael is born in the 86th year of Abram's age, 15, 16. b Chap. xxi. 9. Gal. iv. 24. Chap. So chap. xxx. 3, 9. - Heb. be builded by her.h Chap. Chap. xx. 18; xxx. 2; 1 Sam. i. 5, 6. NOTES ON CHAP. XVI. 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 chap. xii. 16. Her name 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 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 iii.. 17. 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. Sarai gives Hagar to Abram. B. C. 1911. GENESIS. B. C. 1911. Hagar flees from her mistress. A. M. 2093. 3 And Sarai, Abram's wife, took | hardly with her, she fled from A. M. 2093. Hagar her maid, the Egyptian, after her face. Abram i had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife. eyes. 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. S 8 And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. t 5 And Sarai said unto Abram, My wrong be 9 And the angel of the LORD said unto her, upon thee: I have given my maid into thy Return to thy mistress, and submit thyself bosom; and when she saw that she had con-under her hands.. ceived, I was despised in her eyes: 1 the LORD judge between me and thee. n 10 And the angel of the LORD said unto her, "I will multiply thy seed exceedingly, that it shall not be numbered for multitude. as it 11 And the angel of the LORD said unto her, Behold, thou art with child, and shalt 6 m But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her pleaseth thee. And when Sarai P dealt i Chap. xii. 5.2 Sam. vi. 16; Prov. xxx. 21, 23. 1 Chap. xxxi. 53; Sam. xxiv. 12.- Prov. xv. 1; 1 Pet. iii. 7. Job ii. 6; Psa. cvi. 41, 42; Jer. xxxviii. 5. Heb. that which is good in thine eyes. —P Heb. afflicted her. Exod. ii. 15.- Chap. xxv. 18. Exod. xv. 22.Tit. ii. 9; 1 Pet. ii. 18 Chap, xvii. 20; xxi. 18; xxv. 12. of worship, which, had he been a created angel, hẹ would have refused. See Rev. xix. 10; xxii. 9. 3. Moses, who relates the transaction, calls this angel expressly JEHOVAH; for, says he, she called D shem Yehovah, the NAME of the LORD that spake to her, ver. 13. Now this is a name never given to any created being. Verse 3. And Sarai, Abram's wife, took Hagarand 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 in- 4. This person, who is here called 8 malach sinuation that it was his fault that she herself had not Yehovah, the Angel of the Lord, is the same who is been a mother, and that now he carried himself more called 18 hammalach haggoel, the redeeming affectionately towards Hagar than he did to her, in Angel or the Angel the Redeemer, Gen. xlviii. 16; consequence of which conduct the slave became petu- malach panaiv, the Angel of God's presence, lant. 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. Isa. Ixiii. 9; and malach habberith, the Angel of the Covenant, Mal. iii. 1 and is the same person which the Septuagint, Isa. ix. 6, term μeyahns Bovins ayyehos, the Angel of the Great Counsel or Design, viz., of redeeming man, and filling the earth an tean-with righteousness. Verse 6. Sarai dealt hardly with her] neha, 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," &c., ver. 10; "Thou art with child, and shalt bear a son," &c., ver. 11; "He will be a wild man," &c., ver. 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 ↳ El, and addresses him in the way 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 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] Nynu. Yishmael, from yɔw shama, he heard, and x El, God; tion. of Ishmael foretold. B. C. 1911. 13 And she called the name of A. M. 2093. the LORD that spake unto her, Thou God seest me: for she said, Have 1 also here looked after him that seeth me? 14 Wherefore the well was called a Beerlahai-roi; behold, it is between Kadesh and Bered. C z Chap. xxxi. 42.- Chap. xxiv. 62; xxv. 11. b That is, the well of him that liveth and seeth me. Num. xiii. 26. for, says the Angel, THE LORD HATH HEARD thy afflic-ment of his providential care, and an incontestable ar 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! gument 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. Verse 13. And she called the name of the Lord] She invoked (pvattikra) 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 1 not also) looked after him that seeth me? Verse 12. He will be a wild man] pere adam. As the root of this word does not appear in The country which these free descendants of Ishthe Hebrew Bible, it is probably found in the Arabic mael may be properly said to possess, stretches from farra, to run away, to run wild; and hence the Aleppo to the Arabian Sea, and from Egypt to the Perwild ass, from its fleetness and its untamable nature.sian Gulf; a tract of land not less than 1800 miles What is said of the wild ass, Job xxxix. 5-8, affords in length, by 900 in breadth; see chap. xvii. 20. 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 ( pere) free? or who hath loosed the bands (y 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 This last clause of the verse is very obscure, and is thing." Nothing can be more descriptive of the wan- rendered differently by all the versions. The general dering, lawless, freebooting life of the Arabs than this. sense taken out of it is this, that Hagar was now conGod himself has sent them out free-he has loosed vinced that God himself had appeared unto her, and them from all political restraint. The wilderness is was surprised to find that, notwithstanding this, she their habitation; and in the parched land, where no was still permitted to live; for it is generally supposed other human beings could live, they have their dwell-that if God appeared to any, they must be consumed ings. 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. Verse 14. Wherefore the well was called Beer-laIt is farther said, His hand will be against every hai-roi] It appears, from ver. 7, that Hagar had sat man, and every man's hand against him.-Many po- down by a fountain or well of water in the wilderness tentates among the Abyssinians, Persians, Egyptians, of Shur, at which the Angel of the Lord found her; and Turks, have endeavoured to subjugate the wander- and, to commemorate the wonderful discovery which ing or wild Arabs; but, though they have had tempo- God had made of himself, she called the name of the rary triumphs, they have been ultimately unsuccessful. well w beer-lachai-roi, "A well to the Living Sesostris, Cyrus, Pompey, and Trajan, all endeavoured One who seeth me." Two things seem implied here : to conquer Arabia, but in vain. From the beginning 1. A dedication of the well to Him who had appeared to the present day they have maintained their inde-to her; and, 2. Faith in the promise; for he who is pendency, and God preserves them as a lasting monu- the Living One, existing in all generations, must have by his glories. This is frequently alluded to in the sacred writings. As the word " acharey, which we render simply after, in other places signifies the last days or after times, (see on Exod. xxxiii. 23,) it may probably have a similar meaning here; and indeed this makes a consistent sense: Have I here also seen the LATTER PURPOSES OF 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. 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, &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 should 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, chap. xv. 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 is eighty-six years of age. 16 And Abram was fourscore and A. M. 2094. B. C. 1910. six years old when Hagar bare Ishmael to Abram. e Ver. 11. 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 allwise 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.” CHAPTER XVII.. 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, 1; proposes to renew the covenant, 2. Abram's prostration, 3. The covenant specified, 4. Abram's name changed to ABRAHAM, and the reason given, 5. Thé privileges of the covenant enumerated, 6–8. The conditions of the covenant to be observed, not only by Abraham but all his posterity, 9. Circumcision appointed as a sign or token of the covenant, 10, 11. The age at which and the persons on whom this was to be performed, 12, 13. The danger of neglecting this rite, 14. Sarai's name changed to SARAH, and a particular promise made to her, 15, 16. Abraham's joy at the prospect of the performance of a matter which, in the course of nature, was impossible, 17. His request for the preservation and prosperity of Ishmael, 18. The birth and blessedness of Isaac foretold, 19. Great prosperity promised to Ishmael, 20. But the covenant to be established not in his, but in Isaac's posterity, 21. Abraham, Ishmael, and all the mates in the family circumcised, 23–27. |