Welcome to a reading of John Calvin's Commentary on Genesis. This Reformation MP3 audio resource is a production of Stillwater's Revival Books. Many free Reformation resources, as well as our complete online catalogue containing classic and contemporary Puritan and Reformed books, the Puritan hard drive, digital downloads, MP3s, DVDs, and much more at great discounts, are on the web at www.PuritanDownloads.com. Also, please consider, pray and act upon the important truths found in the following quotation by Charles Spurgeon. As the Apostle says to Timothy, so also he says to everyone, give yourself to reading. He who will not use the thoughts of other men's brains proves that he has no brains of his own. You need to read. Renounce as much as you will all like literature, but study as much as possible sound theological works, especially the puritanic writers and expositions of the Bible. The best way for you to spend your leisure is to be either reading or praying. And now to SWRB's reading of Calvin's commentary on Genesis, which we hope you find to be a great blessing, and which we pray draws you nearer to the Lord Jesus Christ, for He is the Way, the Truth and the Life, and no man cometh unto the Father but by Him. John 14, verse 6. I'm reading from page 288, verse 14. also that nations whom they serve. A consolation is now subjoined in which this is the first thing. God testifies that he will be the vindicator of his people. Whence it follows that he will take upon himself the care of the salvation of those whom he has embraced and will not suffer them to be harassed by the ungodly and the wicked with impunity. And although he here expressly announces that he will take vengeance on the Egyptians, yet all the enemies of the church are exposed to the same judgment. Even as Moses, in his song, extends to all ages and nations the threat that the Lord would exact punishment for unjust persecutions. Vengeance is mine. I, saith he, will repay. Deuteronomy 32, verse 35. Therefore, whenever we happen to be treated with humanity by tyrants, which is very usual with the Church, let this be our consolation, that after our faith shall be sufficiently proved by bearing the cross, God, at whose pleasure we are thus humbled, will himself be the judge, who will repay our enemies the due reward of the cruelty which they now exercise. Although they now exult with intoxicated joy, it will at length appear by the event itself that our miseries are happy ones, but their triumphs wretched, because God, who cares for us, is their adversary. But let us remember that we must give place unto the wrath of God, as Paul exhorts, in order that we may not be hurried along to seek revenge. Place also must be given to hope, that it may sustain us when oppressed and groaning under the burden of evils. To judge the nation means the same thing as to summon it to judgment, in order that God, when he has long reposed in silence, may openly manifest himself as the judge. Verse 15. And thou shalt go to thy fathers in peace. Hitherto the Lord had respect to the posterity of Abraham as well as to himself. that the consolation might be common to all, but now he turns his address to Abraham alone, because he had need of peculiar confirmation. And the remedy proposed for alleviating his sorrow was, that he should die in peace, after he had attained the utmost limit of old age. The explanation given by some that he should die a natural death, exempt from violence, or an easy death, in which his vital spirits should spontaneously and naturally fail, and his life itself should fall by its own maturity, without any sense of pain, is in my opinion frigid. For Moses wishes to express that Abraham should not have only a long, but a placid old age, with a corresponding joyful and peaceful death. The sense, therefore, is that although through his whole life Abraham was to be deprived of the possession of the land, yet he should not be wanting in the essential materials of quiet and joy, so that having happily finished his life, he should cheerfully depart to his father's. And certainly death makes a great distinction between the reprobate and the sons of God, whose condition in the present life is commonly one and the same, except that the sons of God have by far the worst of it. Wherefore, peace in death ought justly to be regarded as a singular benefit, because it is a proof of that distinction to which I have just alluded. Even profane writers, feeling their way in the dark, have perceived this. Plato, in his book on the Republic, Lib I, cites a song of Pindar, in which he says that they who live justly and homily are attended by a sweet hope, cherishing their hearts and nourishing their old age, which hope chiefly governs the fickle mind of men, because men, Conscious of guilt must necessarily be miserably harassed by various torments. The poet, when he asserts that hope is the reward of a good conscience, calls it the nurse of old age. For as young men, while far removed from death, carelessly take their pleasure, the old are admonished by their own weakness seriously to reflect that they must depart. Now unless the hope of a better life inspires them, nothing remains for them but miserable fears. Finally, as the reprobate indulge themselves during their whole life and stupidly sleep in their vices, it is necessary that their death should be full of trouble, while the faithful commit their souls into the hands of God without fear and sadness. Whence also Balaam was constrained to break forth in this expression, let my soul die the death of the righteous, Numbers 23.10. Moreover, since men have not such a desirable close of life in their own power, the Lord in promising a placid and quiet death to his servant Abraham teaches us that it is his own gift. And we see that even kings and others who deem themselves happy in this world are yet agitated in death, because they are visited with secret compunctions for their sins, and look for nothing in death but destruction. But Abraham willingly and joyfully went forward to his death, seeing that he had in Isaac a certain pledge of the divine benediction, and knew that a better life was laid up for him in heaven. Verse 16. The iniquity of the Amorites is not yet full. The reason here given is deemed absurd, as seeming to imply that the sons of Abraham could not otherwise be saved than by the destruction of others. I answer that we must with modesty and humility yield to the secret counsel of God. Since he had given that land to the Amorites to be inhabited by them in perpetuity, He intimates that he will not, without just cause, transfer the possession of it to others. As if he would say, I grant the dominion of this land, thy seed, without injury to anyone. The land at present is occupied by its lawful possessors, to whom I delivered it. Until therefore they shall have deserved, by their sins, to be rightfully expelled, the dominion of it still will not come to thy posterity. Thus God teaches him that the land must be evacuated, in order that it may lie open to new inhabitants. And this passage is remarkable, as showing that the abodes of men are so distributed in the world, that the Lord will preserve quiet people, each in their several stations, till they cast themselves out by their own wickedness. For by polluting the place of their habitation, they in a certain sense tear away the boundaries fixed by the hand of God, which would otherwise have remained immovable. Moreover, the Lord here commends His own longsuffering. Even when the Amorites had become unworthy to occupy the land, yet the Lord not only bore with them for a short time, but granted them four centuries for repentance. And hence it appears that he does not, without reason, so frequently declare how slow he is to anger. But the more graciously he waits for men, if at length, instead of repenting, they remain obstinate, the more severely does he avenge such great ingratitude. Therefore Paul says that they who indulge themselves in sin, while the goodness and clemency of God invite them to repentance, heap up for themselves a treasure of wrath, Romans 2 verse 4, and thus they reap no advantage from delay, seeing that the severity of the punishment is doubled, just as it happened to the Amorites, whom at length the Lord commanded to be so entirely cut off, that not even infants were spared. Therefore, when we hear that God is out of heaven, is silently waiting until iniquities shall fill up their measure, let us know that this is no time for torpor, but rather let every one of us stir himself up that we may be beforehand with the celestial judgment. It was formerly said by a heathen that the anger of God proceeds with a slow step to avenge itself, but that it compensates for its tardiness by the severity of its punishment. Hence there is no reason why reprobates should flatter themselves when he seems to let them pass unobserved, since he does not so repose to heaven as to cease to be the judge of the world, nor will he be unmindful of the execution of his office in due time. We infer, however, from the words of Moses, that though space for repentance is given to the reprobate, they are still devoted to destruction. Some take the word aeon for punishment, as if it had been said that punishment was not yet matured for them. But the former exposition is more suitable, namely that they will set no bounds to their wickedness until they bring upon themselves final destruction. Verse 17. Behold, a smoking furnace. Again a new vision was added to confirm his faith in the oracle. At first, Abraham was horror-struck with a thick darkness. Now, in the midst of a smoking furnace, he sees a burning lamp. Many suppose that a sacrifice was consumed with this fire, but I rather interpret it as a symbol of future deliverance, which would well agree with the fact itself. For there are two things contrary to each other in appearance, the obscurity of smoke and the shining of a lamp. Hence Abraham knew that light would, at length, emerge out of darkness. An analogy is always to be sought for between signs and the things signified, that there may be a mutual correspondence between them, since then the symbol, in itself, is but a lifeless carcass, reference ought always to be made to the word which is annexed to it. But here, by the word, liberty was promised to Abram's seed in the midst of servitude Now the condition of the church could not be painted more to the life than when God causes a burning torch to proceed out of the smoke in order that the darkness of afflictions may not overwhelm us, but that we may cherish a good hope of life even in death, because the Lord will at length shine upon us if only we offer up ourselves in sacrifice to him. Verse 18. in the same day the Lord made a covenant. I willingly admit what I have alluded to above, that the covenant was ratified by a solemn rite when the animals were divided into parts, for there seems to be a repetition in which he teaches what was the intent of the sacrifice which he has mentioned. Here also we may observe what I have said, that the word is always to be joined with the symbols, lest our eyes be fed with empty and fruitless ceremonies. God has commanded animals to be offered to him, but he has shown their end and use by a covenant appended to them. If then the Lord feeds us by sacraments, we infer that they are the evidences of his grace and the tokens of those spiritual blessings which flow from it. He then enumerates the nations, whose land God was about to give to the sons of Abraham, in order that he may confirm what he before said concerning a numerous offspring. For that was not to be a small band of men, but an immense multitude, for which the Lord assigns a habitation of such vast extent. God had before spoken only of the Amorites, among whom Abram then dwelt, but now, for the sake of amplifying his grace, he recounts all the others by name. Chapter 16, verse 1. Now Sarai, Abram's wife, Moses here recites a new history, namely that Sarai, through the impatience of long delay, resorted to a method of obtaining seed by her husband at variance with the word of God. She saw that she was barren and had passed the age of bearing, and she inferred the necessity of a new remedy in order that Abram might obtain the promised blessing. Moses expressly relates that the design of marrying a second wife did not originate with Abraham himself, but with Sarai, to teach us that the holy man was not impelled by lust to these nuptials, but that when he was thinking of no such thing, he was induced to engage in them by the exhortation of his wife. It is, however, asked whether Sarai substituted her handmaid in her place through the mere desire of having offspring. So it seems to some. Yet to me it is incredible that the pious matron should not have been cognizant of these promises which had been so often repeated to her husband. Yea, it ought to be fully taken for granted. among all pious persons, that the mother of the people of God was a participator of the same grace with her husband. Sarai, therefore, does not desire offspring, as is usual, from a merely natural impulse. but she yields her conjugal rights to another through a wish to obtain that benediction which she knew was divinely promised, not that she makes a divorce from her husband, but assigns him another wife from whom he might receive children. And certainly, if she had desired offspring in the ordinary manner, it would rather have come into her mind to do it by the adoption of a son than by giving place to a second wife. For we know the vehemence of female jealousy, therefore while contemplating the promise, she becomes forgetful of her own right and thinks of nothing but the bringing forth of children to Abraham. A memorable example from which no small prophet accrues to us. For however laudable was Sarai's wish as regards the end or the scope to which it intended, Nevertheless, in the pursuit of it, she was guilty of no light sin, by impatiently departing from the word of God, for the purpose of enjoying the effect of that word. While she rejects, under her own barrenness and old age, she begins to despair of offspring, unless Abraham should have children from some other quarter, in this there is already some fault. Yet however desperate the affair might be, Still, she ought not to have attempted anything at variance with the will of God and the legitimate order of nature. God designed that the human race should be propagated by sacred marriage. Sarai perverts the law of marriage by defiling the conjugal bed, which was appointed only for two persons. nor is it an available excuse that she wished Abraham to have a concubine and not a wife, since it ought to have been regarded as a settled point that the woman is joined to the man, that they too should be one flesh. And though polygamy had already prevailed among many, yet it was never left to the will of man to abrogate that divine law by which two persons were mutually bound together. Nor was even Abraham free from fault in following the foolish and preposterous counsel of his wife. Therefore, as the precipitancy of Sarai was culpable, so the facility with which Abraham yielded to her wish was worthy of reprehension. The faith of both of them was defective, not indeed with regard to the substance of the promise, but regard to the method in which they proceeded. since they hasten to acquire the offspring which was to be expected from God without observing the legitimate ordinance of God. Whence also we are taught that God does not in vain command his people to be quiet and to wait with patience, whenever he defers or suspends the accomplishment of their wishes. For they who hasten before the time not only anticipate the providence of God, but being discontented with his word, precipitate themselves beyond their proper bounds. But it seems that Sarai had something further in view, for she not only wished that Abraham should become a father, but would feign acquired to herself maternal heights and honors. I answer, since she knew that all nations were to be blessed in the seed of Abraham, it is no wonder that she should be unwilling to be deprived of participation in his honors. lest she should be cut off, as a putrid member, from the body which had received the blessing, and should also become an alien from the promised salvation. Bear him no children. This seems added as an excuse, and truly Moses intimates that she did not seek help from the womb of her maid before necessity compelled her to do so. Her own words also show that she had patiently and modestly waited to see what God would do, until hope was entirely cut off, when she says that she was restrained from bearing by the Lord. Genesis 16 verse 2. What fault then shall we find in her? Surely that she did not, as she ought, cast this care into the bosom of God. without binding his power to the order of nature or restraining it to her own sense. And then, by neglecting to infer from the past what would take place in the future, she did not regard herself as in the hand of God, who could again open the womb which he had closed. Verse 2. That I may obtain children by her, This is a Hebrew phrase, which signifies to become a mother. Some, however, expound the word as simply meaning to have a son. But certainly Ben, which among the Hebrews signifies son, corresponds with the verb here used. But since sons are called metaphorically as being the maintainers of the race, and thus building up the family, Therefore, the primary signification of the word is to be retained. But Sarai claims for herself, by right of dominion, the child which Hagar shall bring forth. Because handmaids do not bring forth for themselves, since they have not power over their own body. But first speaking to her husband, she does not barely allow of a concubine, who should be as a harlot, but introduces and obtrudes one. And hence it appears that when persons are wiser in their own eyes than they ought to be, they easily fall into the snare of trying illicit means. The desire of Sarai proceeds from the zeal of faith, but because it is not so subjected to God as to wait His time, she immediately has recourse to polygamy, which is nothing else than the corruption of lawful marriage. Moreover, since Sarai, that holy woman, yet fanned in her husband the same flame of impatience with which she burnt, We may hence learn how diligently we ought to be on our guard, lest Satan should surprise us by any secret fraud. For not only does he induce wickedness and ungodly men openly to oppose our faith, but sometimes privately and by stealth, he assails us through the medium of good and simple men that he may overcome us and aware us. On every side, therefore, we must be on our guard against his wiles, lest by any means he should undermine us. And Abraham hearkened to the voice of Sarai. Truly the faith of Abraham wavers when he deviates from the word of God and suffers himself to be borne away by the persuasion of his wife to seek a remedy which was divinely prohibited. He, however, retains the foundation, because he does not doubt that he shall, at length, perceive that God is true, by which example we are taught, that there is no reason why we should despond, if at any time Satan should shake our faith, provided that the truth of God be not overthrown in our hearts. Meanwhile, when we see Abraham, who through so many years had bravely contended like an invincible combatant and had surmounted so many obstacles, now yielding in a single moment to temptation, who among us will not fear for himself in similar danger? Therefore, although we may have stood long and firmly in the faith, we must daily pray that God would not lead us into temptation. And gave her to her husband Abraham to be his wife. Moses states what was the design of Sarai. For neither did she intend to make her house a brothel, nor to be the betrayer of her maid's chastity, nor a pander for her husband. Yet Hagar is improperly called a wife. because she was brought into another person's bed against the law of God. Therefore, let us know that this connection was so far illicit as to be something between fornication and marriage. The same thing takes place with all those inventions which are appended to the Word of God, for with whatever fair pretext they may be covered, there is an inherent corruption which degenerates from the purity of the Word and vitiates the whole. Verse 4. Her mistress was despised in her eyes. Here Moses relates that the punishment of excessive precipitancy quickly followed. The chief blame, indeed, rested with Sarai. Yet because Abram had proved himself too credulous, God chastises both as they deserve. Sarai is grievously and bitterly tried, by the proud contempt of her handmaid. Abram is harassed by unjust complaints. Thus we see that both pay the penalty of their levity, and that the contrivance devised by Sarai, and too eagerly embraced by Abram, fails of success. Meanwhile, in Hagar, an instance of ingratitude is set before us. because she, having been treated with singular kindness and honour, begins to hold her mistress in contempt. Since, however, this is an exceedingly common disease of the mind, let the faithful accustom themselves to the endurance of it, if at any time a return so unjust be made to them for their acts of kindness, but especially let the infirmity of Sarai move us thus to act, since she was unable to bear the contempt of her maid. 5. My wrong be upon thee. This also was part of her punishment. that Sarai was brought so low as to forget herself for a while, and being vehemently excited, conducted herself with so much weakness. Certainly to the utmost of her power she had impelled her husband to act rashly, and now she petulantly insults him, although innocent, for she adduces nothing for which Abraham was to be blamed. She reproaches him with the fact that she had given her maid into his bosom, and complains that she is condemned by this maid without having first ascertained whether he intended to assist the bad cause by his countenance or not. Thus blind is the assault of anger. It rushes impetuously hither and thither, and condemns, without inquiry, those who are entirely free from blame. If ever any woman was of a meek and gentle spirit, Sarai excelled in that virtue. Whereas, therefore, we see that her patience was violently shaken by a single offence, that every one of us, he be so much the more resolved to govern his own passions. The Lord judged between me and thee. She makes improper use of the name of God and almost forgets that due reverence which is so strongly enforced on those who are godly. She makes her appeal to the judgment of God. What else is this than to call down destruction on our own head? For if God had interposed His judge, He must have necessity of executed punishment upon one or other of them. But Abram had done no injury. It remains, therefore, that she must have felt the vengeance of God, whose anger she had so rashly imprecated upon herself or her husband. Had Moses spoken this of any heathen woman, it might have been passed over as a common thing. But now the Lord shows us, in the person of the mother of the faithful, first, how vehement is the flame of anger. and to what lengths it will hurry men, then how greatly they are blinded, who, in their own affairs, are too indulgent to themselves, whence we should learn to suspect ourselves, whenever our own concerns are treated up. Another thing also is here chiefly worthy of remark, namely that the best-ordered families are sometimes not free from contentions, nay, that this evil reaches even to the Church of God. For we know that the family of Abram, which was disturbed with strifes, was the living representation of the church. As to domestic broils, we know that the principal part of social life, which God hallowed among men, is spent in marriage, and yet various inconveniences intervene, which defile that good state as with spots. It behoves the faithful to prepare themselves to cut off these occasions of trouble. For this end, it is of great importance to reflect on the origin of evil. For all the troubles men find in marriage, they ought to impute to sin. Behold, thy maid is in thy hand. The greatness of Abraham's humanity and modesty appears from his answer. He does not quarrel with his wife, and though he has the best cause, yet he does not pertiniciously defend it, but voluntarily dismisses the wife who had been given to him. In short, for the sake of restoring peace, He does violence to his feelings, both as a husband and as a father. For in leaving Hagar to the will of her enraged mistress, he does not treat her as his wife. He also, in a certain way, undervalues that object of his hope which was conceived in her womb. And is it not to be doubted that he was thus calm and placid in bearing the vehemence of his wife? Because throughout her whole life he had found her to be obedient. Still it was of great excellence to restrain his temper under an indignity so great. It may, however, here be asked how it was that his care for the blessed seed had then vanished from his mind. Hagar is great with child. He hopes that the seed through which the salvation of the world was promised is about to proceed from her. Why then does he not set Syrah aside and turn his love and desire still more to Hagar? Truly we hence infer that all human contrivances pass away and vanish in smoke as soon as any grievous temptation is presented. Having taken a wife against the divine command, he thinks the matter is succeeding well when he sees her pregnant, and pleases himself in foolish confidence. But when contention suddenly arises, he is at his wit's end, and rejects all hope, or at least forgets it. The same thing must necessarily happen to us, as often as we attempt anything contrary to the word of God. Our minds will fail at the very first blast of temptation, since our only ground of stability is to have the authority of God for what we do. In the meantime, God purifies the faith of his servant from its rust, for by mixing his own and his wife's imagination with the word of God, he in a sense had stifled his faith. Wherefore, to restore its brightness, That which was superfluous is cut off. God, by opposing himself in this manner to our sinful designs, recalls us from our stupidity to a sound mind. A simple promise had been given. I will bless thy seed. Sarai's gloss supervened, namely that she could have no seed but a superstitious one by Hagar. This mire of human imagination, with which the promise had been defiled, must be purged away, that Abram might derive his knowledge from no other source than the pure word of God. And Sarai dealt hardly with her. The word anar, which Moses uses, signifies to afflict and to humble. I therefore explain it as being put for reducing haggar to submission. It was difficult for an angry woman to keep within bounds in repressing the insolence of her maid. Wherefore it is possible that she became immoderately enraged against her, not so much considering her own duty as revolving the means of being avenged for the offences committed, Since Moses brings no heavier charge, I confine myself to what is certain, that Sarah made use of her proper authority in restraining the insolence of her maid. And doubtless, from the event, we may form a judgment that Hagar was impelled to flee, not so much by the cruelty of her mistress, as by her own contumacy. Her own conscience accused her, and it is improbable that Sarah should have been so greatly incensed, except by many and indeed atrocious offences. Therefore the woman, being of servile temper and of indomitable ferocity, chose rather to flee than to return to favour through the humble acknowledgement of her fault. Verse 7 And the angel of the Lord found her, We are here taught with what clemency the Lord acts towards his own people, although they have deserved severe punishment. As he had previously mitigated the punishment of Abram and Sarai, so now he casts a paternal look upon Hagar, so that his favour is extended to the whole family. He does not indeed altogether spare them, lest he should cherish their vices, but he corrects them with gentle remedies. It is indeed probable that Hagar, in going to the desert of Sur, meditated a return to her own country. Yet mention seems to be made of the desert and the wilderness to show that she, being miserably afflicted, wandered from the presence of men till the angel met her. Although Moses does not describe the form of the vision, yet I do not doubt that it was clothed in a human body in which nevertheless manifest tokens of celestial glory were conspicuous. Verse 8. And he said, Hagar, Sarah's maid, by the use of this epithet, the angel declares that she still remained a servant, although she had escaped the hands of her mistress. because liberty is not to be obtained by stealth, nor by flight, but by manumission. Moreover, by this expression God shows that he approves of civil government, and that the violation of it is inexcusable. The condition of servitude was then hard, and thanks are to be given to the Lord that this barbarity has been abolished. Yet God has declared from heaven his pleasure, that servants should bear the yoke, as also by the mouth of Paul, he does not give servants their freedom, nor deprive their masters of their use, but only commands them to be kindly and liberally treated. Ephesians six, verse five. It is to be inferred also from the circumstance of the time, not only that civil government is to be maintained as a matter of necessity, but that lawful authorities are to be obeyed for the conscience sake. For although the fugitive Hagar could no longer be compelled to obedience by force, yet her condition was not changed in the sight of God. By the same argument, it is proved that if masters at any time deal too hardly with their servants, or if rulers treat their subjects with unjust asperity, their rigor is still to be endured, nor is there just cause for shaking off the yoke, although they may exercise their power too imperiously. In short, whenever it comes into our mind to defraud anyone of his right, or to seek exemption from our proper calling, let the voice of the angels sound in our ears, as if God would draw us back by putting his own hand upon us. They who are proudly and tyrannically governed shall one day render their account to God, Meanwhile, their asperity is to be borne by their subjects, till God, whose prerogative is to raise the abject and to relieve the oppressed, shall give them succor. If a comparison be made, the power of magistrates is far more tolerable than that ancient dominion was. The paternal authority is in its very nature amiable and worthy of regard. If the flight of Hagar was prohibited by the command of God, much less will he bear with the zeisentiousness of a people who rebel against their prince, or with the contumacy of children who withdraw themselves from obedience to their parents. Whence camest thou? He does not inquire, as concerning a doubtful matter, but knowing that no place for substitute is left to Hagar, he preemptively reproves her for her flight, as if he had said, Having deserted thy station, thou shalt profit nothing by thy wandering, since thou canst not escape the hand of God, which had placed thee there. It might also be that he censured her departure from that house, which was then the earthly sanctuary of God. for she was not ignorant that God was there worshipped in a peculiar manner. And though she indirectly charges her mistress with cruelty by saying that she had fled from her presence, still the angel, to cut off all subterfuges, commands her to return and to humble herself. By which words he first intimates that the bond of subjection is not dissolved either by the too austere or by the impotent dominion of rulers, he then retorts the blame of evil upon Hagar herself, because she had obstinately placed herself in opposition to her mistress, and, forgetful of her own condition, had exalted herself more insolently and boldly than became a handmaid. In short, as she is justly punished for her faults, He commands her to seek a remedy by correcting them. And truly, since nothing is better than, by obedience and patience, to appease the severity of those who are in authority over us, we must more especially labor to bend them to mildness by our humiliation, when we have offended them by our pride. Verse 10. I will multiply thy seed exceedingly. For the purpose of mitigating the offence, and alleviating what was severe in the precept, by some consolation, he promises a blessing in the child which she should bear. God might indeed, by his own authority, have strictly enjoined what was right, but in order that Hagar might the more cheerfully do what she knew to be her duty, he allures her as by blandishments to obedience. And to this point those promises tend by which he invites us to voluntary submission. For he would not draw us by servile methods so that we should obey his commands by restraint, and therefore he mingles mild and paternal invitations with his commands, dealing with us liberally as with sons. that the angel here promises to do what is peculiar to God alone involves no absurdity, for it is sufficiently usual with God to invest his ministers whom he sends with his own character that the authority of their word may appear the greater. I do not, however, disapprove the opinion of most of the ancients that Christ the mediator was always present in all the oracles, and that this is the cause why the majesty of a God is ascribed to angels, on which subject I have already touched and shall have occasion to say more elsewhere. Verse 11. And shall bear a son. The angel explains what he had briefly said respecting her seed, namely that it should not be capable of being numbered on account of its multitude, and he commences with Ishmael, who was to be head and origin. Although we shall afterwards see that he was a reprobate, yet an honourable name is granted to him to mark the temporal benefit of which Ishmael became a partakers of being a son of Abraham. For he thus explained the passage. God intended that a monument of the paternal kindness with which he embraced the whole house of Abraham should endure to posterity. For although the covenant of eternal life did not belong to Ishmael, yet that he might not be entirely without favour, God constituted him the father of a great and famous people. And thus we see that, with respect to this present life, the goodness of God extended itself to the seed of Abraham according to the flesh. But if God intended the name of Ishmael, which signifies God will hear, to be a perpetual memorial of His temporal benefits, He will by no means bear with our ingratitude if we do not celebrate His celestial and everlasting mercies even unto death. The Lord has heard thy affliction. We do not read the haggar in her difficulties had recourse to prayer. And we are rather left to conjecture, from the words of Moses, that when she was stupefied by her sufferings, the angel came of his own accord. It is therefore to be observed that there are two ways in which God looks down upon men for the purpose of helping them, either when they, as suppliants, implore his aid, or when he, even unasked, suckers them in their afflictions. He is indeed especially said to hearken to them who, by prayers, invoke him as their deliverer. Yet sometimes, when men lie mute, and because of their stupor, do not direct their wishes to him, he is said to listen to their miseries. That this latter mode of hearing was fulfilled towards Hagar is probable, because God freely met her wandering through the desert. Moreover, because God frequently deprives unbelievers of His help, until they are worn away with slow disease, or else suffers them to be suddenly destroyed, let none of us give indulgence to our own sloth, but being admonished by the sense of our evils, let us seek Him without delay. In the meantime, however, it is of no small avail to the confirmation of our faith, that our prayers will never be despised by the Lord, seeing that he anticipates even the slothful and the stupid with his help. And if he is present to those who seek him not, much more will he be propitious to the pious desires of his own people. And he will be a wild man. The angel declares what kind of person Ishmael will be. The simple meaning is, in my judgment, that he will be a warlike man, and so formidable to his enemies, that none shall injure him with impunity. Some expound the word perah to mean a forester, and one addicted to the hunting of wild beasts. But the explanation must not, it seems, be sought elsewhere than in the context, for it follows immediately after. His hand shall be against all men, and the hand of all men against him. It is, however, asked whether this ought to be reckoned among benefits conferred by God, that he is to preserve his rank in life by force of arms, seeing that nothing is, in itself, more desirable than peace. The difficulty may thus be thus solved, that Ishmael, although all his neighbours should make war upon him, and should on every side conspire to destroy him, shall yet, though alone, be endued with sufficient power to repel all their attacks. I think, however, that the angel by no means promises Ishmael complete favour, but only that which is limited. Among our chief blessings We must desire to have peace with all men. Now since this is denied to Ishmael, that blessing which is next in order is granted to him. Namely, that he shall not be overcome by his enemies, but shall be brave and powerful to resist their force. He does not, however, speak of Ishmael's person, but of his whole progeny. For what follows is not strictly suitable to one man. Should this exposition be approved, no simple or unmixed blessing is here promised, but only a tolerable or moderate condition, so that Ishmael and his posterity might perceive that something was divinely granted to them for the sake of their father Abraham. Therefore it is by no means to be reckoned among the benefits given by God that they shall have all around him as enemies and shall resist them all by violence, but this is added as a remedy and an alleviation of the evil, that he who would have many enemies should be equal to bear up against them. And he shall dwell in the presence of all his brethren. As this is properly applicable only to a nation, we hence the more easily perceive that they are deceived to restrict the passage to the person of Ishmael. Again others understand that the posterity of Ishmael was to have a fixed habitation in the presence of their brethren, who would be unwilling to allow it, as if it were said that they should forcibly occupy the land they inhabit, although their brethren might attempt to resist them. others adduce a contrary opinion, namely that the Ishmaelites, though living among a great number of enemies, should yet be destitute of friends and brethren. I approve, however, of neither opinion, for the angel rather intimates that this people should be separate from others, as if he would say, they shall not form a part or member of any one nation, but shall be a complete body, having a distinct and special name. 13. And she called the name of the Lord. Moses, I have no doubt, implies that Hagar, after she was admonished by the angel, changed her mind, and being thus subdued, retook herself to prayer, unless perhaps here the confession of the tongue rather than the change of mind is denoted. I rather incline, however, to the opinion that Hagar, who had before been of a wild and intractable temper, begins now at length to acknowledge the providence of God. Moreover, as to that which some suppose, namely, that God is called the God of Vision, because He appears and manifests Himself to men, it is a forced interpretation. Rather, let us understand that Hagar, who before had appeared to herself to be carried away by chance through the desert, now perceives and acknowledges that human affairs are under divine government, and whoever is persuaded that he is looked upon by God must unnecessarily walk as in his sight. Have I also here seen after him that seeth me? Some translate this, have I not seen after the vision? But it really is as I have rendered it. Moreover, the obscurity of the sentence has procured for us various interpretations. Some among the Hebrews say that Hagar was astonished at the sight of the angel because she thought that God was nowhere seen but in the house of Abram. But this is frigid. And in this way, the ambition of the Jews often compels them to trifle, seeing that they apply their whole study to boasting on the glory of their race. Others so understand the passage, have I seen after my vision? That is so late that during the vision I was blind. According to these interpreters, the vision of Hagar was twofold. The former erroneous, since she perceived nothing celestial in the angel, but the other, true, after she had been affected with a sense of the divine nature of the vision. To some it seems that a negative answer is implied, as if she would say, I did not see him departing, and then from his sudden disappearance she collects that he must have been an angel of God. Also, on the second member of the sentence, interpreters disagree. Jerome renders it the back parts of him that seeth me, which many refer to obscure vision, so that the phrase is deemed metaphorical. For as we do not plainly perceive men from behind, so that they are said to see the back parts of God, to whom he does not openly nor clearly manifest himself, and this opinion is commonly received, others think that Moses used a different figure. For they take the seeing of the back parts of God for the sense of his anger, just as his face is said to shine upon us when he shows himself propitious and favourable. Therefore, according to them, the sense is, I thought that I had escaped, so that I should no more be obnoxious to the rod or chastening of God. But here also I perceive that he is angry with me. So far, I have briefly related the opinion of others. And although I have no intention to pause for the purpose of refuting each of these expositions, I yet freely declare that not one of these interpreters has apprehended the meaning of Moses. I willingly accept what some adduce, that Hagar wondered at the goodness of God, by whom she had been regarded even in the desert. But this, though something, is not the whole. In the first place, Hagar chides herself, because she had not before been too blind. She even now opened her eyes too slowly and indolently to perceive God. For she aggravates the guilt of her torpor by the circumstance both of place and time. She had frequently found, by many proofs, that she was regarded by the Lord, yet becoming She had despised his providence as if, with closed eyes, she had passed by him when he presented himself before her. She now accuses herself for not having more quickly awoke when the angel appeared. The consideration of place is also of great weight, because God, who had always testified that he was present with her in the house of Abraham, now pursued her as a fugitive, even into the desert. It implied, indeed, a base ingratitude on her part to be blind to the presence of God, so that even when she knew He was looking upon her, she did not, in return, raise her eyes to behold Him. But it was a still more shameful blindness that she, being regarded by the Lord, although a wanderer and an exile, paying the just penalty of her perverseness, still would not even acknowledge Him as present. We now see the point to which her self-reproach tends. Hitherto I have not sought God, nor had respect to Him, except by constraint. Whereas He had before deigned to look down upon me, even now in the desert, where being afflicted with evils, I ought immediately to have roused myself. I have, according to my custom, been stupefied. nor should I ever have raised my eyes towards heaven unless I had first been looked upon by the Lord. Verse 14. Wherefore, the well was called. I subscribe to the opinion of those who take the word yekara indefinitely, which is usual enough in the Hebrew language, in order that the sense may be the clearer it is capable of being resolved into the passive voice that the well was called. Yet I think this common appellation originated with Hagar, who, not content with one simple confession, wished that the mercy of God should be attested in time to come, and therefore she transmitted her testimony as from hand to hand. Hence we infer how useful it is that they who do not freely humble themselves should be subdued by stripes. Hagar, who had always been wild and rebellious, and who had at length entirely shaken off the yoke, now when the hardness of her heart was broken by afflictions, appears altogether another person. She was not, however, reduced to order by stripes only, but a celestial vision was also added which thoroughly arrested her. And the same thing is necessary for us. Namely that God, while chastising us with his hand, should also bring us into a state of submissive meekness by his spirit. Some among the Hebrews say that the name of the well was given to it as being a testimony of a twofold favor, because Ishmael was revived from death, and God had respect to Hagar, his mother. But they foolishly mutilate things joined together, for Hagar wished to testify that she had been favorably regarded by him, who was the living God, or the author of life. Verse 15. And Abram called. Hagar had been commanded to give that name to her son. But Moses follows the order of nature, because fathers, by the imposition of the name, declare the power which they have over their sons. We may easily gather that Hagar, when she returned home, related the events which had occurred. Therefore Abram shows himself to be obedient and grateful to God, because he both names his son according to the command of the angel and celebrates the goodness of God in having hearkened to the miseries of Hagar. Chapter 17 And when Abraham was ninety years old and nine, Moses passes over the thirteen years of Abraham's life, not because nothing worthy of remembrance had in the meantime occurred, but because the Spirit of God, according to His own will, selects those things which are most necessary to be known. He purposely points out the length of time which had elapsed from the birth of Ishmael to the period when Isaac was promised, for the purpose of teaching us that he long remained satisfied with that son who should, at length, be rejected, and that he was as one deluded by a fallacious appearance. Meanwhile, we see in what a circuitous course the Lord led him. It was even possible that he brought this delay upon himself by his own fault, in having precipitately entered into second nuptials. Yet as Moses declares no such thing, I leave it undetermined. Let it suffice to accept what is certain, namely that Abram, being contented with his only son, ceased to desire any other seed. The want of offspring had previously excited him to constant prayers and sighing. for the promise of God was so fixed in his mind that he was ardently carried forward to seek its fulfillment. And now, falsely supposing that he had attained his wish, he is led away by the presence of his son according to the flesh, from the expectation of a spiritual seed. Again, the wonderful goodness of God shows itself in that Abraham himself is raised, beyond his own expectation and desire, to a new hope, and he suddenly hears that what it never came into his mind to ask is granted unto him. If he had been daily offering up importunate prayers for this blessing, we should not so plainly have seen that it was conferred upon him by the free gift of God, as when it is given to him without his either thinking of it or desiring it. Before, however, we speak of Isaac, it will repay our labour to notice the order and connection of the words. First, Moses says that the Lord appeared unto him. In order that we may know that the oracle was not pronounced by secret revelation, but that a vision, at the same time, was added to it. Besides, the vision was not speechless, but had the word annexed, from which the word, the faith of Abraham, might receive profit. Now, that word, summarily, contains this declaration. that God enters into covenant with Abraham. It then unfolds the nature of the covenant itself and finally puts it, the seal, with the accompanying astes attestations. I am the almighty God. The word El, which is derived from power, is here put for God. The same remark applies to the accompanying word, Shaddai, is if God would declare that he had sufficient power for Abraham's protection, because our faith can only stand firmly while we are certainly persuaded that the defense of God is alone sufficient for use, and can sincerely despise everything in the world which is opposed to our salvation. God therefore does not boast of that power which lies concealed within himself, but of that which he manifests towards his children, and he does so in order that Abraham might hence derive materials for confidence. Thus, in these words, a promise is included. Walk before me. The force of this expression we have elsewhere explained. In making the covenant, God stipulates for obedience on the part of his servant. Yet he does not in vain prefix the declaration that he is the Almighty God, and is furnished with power to help his own people, because it was necessary that Abraham should be recalled from all other means of help, that he might entirely devote himself to God alone. For no one will ever retake himself to God, but he who keeps created things in their proper place and looks up to God alone, where indeed the power of God has been acknowledged, it ought so to transport us with admiration, and our minds ought so to be filled with reverence for Him, that nothing should hinder us from worshipping Him. Moreover, because the eyes of God look for faith and truth in the heart, Abraham is commanded to aim at integrity, For the Hebrews call him a man of perfections, who is not of a deceitful or double mind, but sincerely cultivates rectitude. In short, the integrity here mentioned is opposed to hypocrisy. And surely, when we have to deal with God, no place for dissimulation remains. Now, from these words, we learn for what end God gathers together for himself a church. namely, that they whom he has called may be holy. The foundation, indeed, of the divine calling is a gratuitous promise, but it follows immediately afterward that they whom he has chosen as a peculiar people to himself should devote themselves to the righteousness of God. For on this condition he adopts children as his own, that he may in return obtain the place and honour of a father, and as he himself cannot lie, so he rightly demands mutual fidelity from his own children. Wherefore let us know that God manifests himself to the faithful, in order that they may live as in his sight, and may make him the arbiter not only of their works, but of their thoughts. whence also we infer that there is no other method of living piously and justly than of depending upon God. This recording ends on page 310. Still Waters Revival Books is now located at PuritanDownloads.com. It's your worldwide, online Reformation home for the very best in free and discounted classic and contemporary Puritan and Reformed books, MP3s, and videos. For much more information on the Puritans and Reformers, including the best free and discounted classic and contemporary books, mp3s, digital downloads and videos, please visit Still Waters Revival Books at PuritanDownloads.com. Stillwater's Revival Books also publishes The Puritan Hard Drive, the most powerful and practical Christian study tool ever produced. All thanks and glory be to the mercy, grace, and love of the Lord Jesus Christ for this remarkable and wonderful new Christian study tool. The Puritan hard drive contains over 12,500 of the best Reformation books, MP3s, and videos ever gathered onto one portable Christian study tool. An extraordinary collection of Puritan, Protestant, Calvinistic, Presbyterian, Covenanter, and Reformed Baptist resources, it's fully upgradable and it's small enough to fit in your pocket. The Puritan hard drive combines an embedded database containing many millions of records with the most amazing and extraordinary custom Christian search and research software ever created. The Puritan Hard Drive has been produced to assist you in the fascinating and exhilarating spiritual, intellectual, familial, ecclesiastical, and societal adventure that is living the Christian life. It has been specifically designed so that you might more faithfully know, serve, and love the Lord Jesus Christ, as well as to help you to do all you can to bring glory to His great name. If you want to love God with all your heart, soul, strength and mind, then the Puritan Hard Drive is for you. Visit PuritanDownloads.com today for much more information on the Puritan Hard Drive and to take advantage of all the free and discounted Reformation and Puritan books, mp3s and videos that we offer at Still Waters Revival Books.