Genesis 21

Genesis 21:1

VIsited] Visiting is sometimes taken for some actuall evidence of Gods gracious promise, or providence to those he loveth; see Exodus 4:31. Ruth 1:6. as the Lord visited Hannah so that she conceived and bare three sons, 1 Samuel 2:21. And as for production, so for preservation, Thou hast granted mee life, and favour, and thy visitation hath preserved my spirit, Job 10:12. And it is used not only of temporall, but of spirituall favours, as of that most gracious mission of the Messiah our blessed Saviour, of which it is said in the Song of Zachariah, He hath visited and redeemed his people, Luke 1. 68. And it is also used in a sense of severe justice, as in the second Commandement, Exodus 20:5. and Deuteronomy 2:9. and in many more places: But here Gods visiting of Sarah is the just performance of his gracious promise for her fruitfulnesse at the time prefixed, vers. 2. foretold, Chap. 18. vers. 10. Promises being as a sending to some one that is absent by another, and performing being as the visiting of a friend by personall presence.

Genesis 21:3

Isaac] God gave him that name when he prophecied of his birth, Genesis 17:19. and it signifieth Laughter, because Abraham laughed at the newes of their promised fruitfulnesse in their old age, Genesis 17:17. though his laughter were of admiration, Sarahs was of suspition or mistrust of the promise, for which she is reproved, chap. 18. 13, 14. wherein she was now reformed and laughed without offence, vers 6. and conceived that all that heard of his birth would laugh with her, as partakers and approvers of her joy: see Esay 54. 1.

Genesis 21:4

eight dayes old] See Annot. on chap. 17. vers. 12.

Genesis 21:6

made me to laugh] She laughed before and was blamed for it; see Annot. on chap. 18. 12. now shee will laugh for another cause, in another manner, not, as before, with doubt or irreverence, but with joyfull assurance.

Genesis 21:7

who would have said] It was more then nature could effect, or naturall reason could conjecture; for women commonly give over child-bearing after fifty yeares of age, Plin. nat. bist. lib. 7. cap. 14. And hence was the commendation of her faith, for though at first she doubted, soone after she beleeved, and thereupon conceived, Hebrews 11:11.

give children suck] Which may be meant by an Enallage of number, the plurall for the singular, as Genesis 46:23. or because though yet shee had but one, by the same power that made her the mother of one, she might be mother of more; or because of the abundance of her milke, which was enough for divers children; and so they that abound in milk give an almes of their superfluity, as nurses to those infants to whom they are no mothers.

Suck] Sarahs practice may serve for a pattern to all women, whom God hath enabled to give suck, as well as to bring forth, that when God hath made them mothers they make themselves nurses; for the blessing of bearing, and nourishing in nature are joyned together, Psalms 22:9. as the miscarrying wombe, and dry breasts are threatned together as a curse, Hosea 9:14. a wilfull curse to those that against the course of nature dry up their milk, and will not bestow it, as God and nature ordained it, for the bringing up of the child they have brought forth; their greatnesse will not excuse their neglect, for Sarah was wife to a very great man, reputed a mightie Prince, Genesis 23:6. highly esteemed, and sought unto by Kings for favour, and confederacie, Genesis 20:14-15. & vers. 22. & 23. of this Chapter; and she was Mistresse of three hundred and eighteene men-servants, besides hand-maids in her family, the government whereof might require a great deale of attendance; besides, she was aged; but neither greatnesse, nor businesse, nor agednesse keeps her from this motherly duty; which is indeed to be preferred before the outward acts of publique piety; and therefore Hannah became a mother, and resolved as a Nurse to tarry at home from the Temple, untill the weaning of her child; and that resolution was confirmed by the consent of her husband, 1 Samuel 1:23.

Genesis 21:8

weaned] It is not said at what age; nor is the weaning of children to be stinted to a certaine time, (as some doe to two yeares, some to three, as in the second of Maccab. 7. 27. some to five, because when the life of man was longer, his infancie was proportionably longer, and so some conceive Isaacs weaning to be the fifth yeare of his age) but according to the health, and strength of the child to digest stronger meat then milke, it is to be proportioned; this difference of diet, and growth is applied to spirituall proficiencie, Heb. 5. 12, 13, 14.

Feast] The making of a Feast at the birth is not so seasonable, for then the mother is weake, nor at the circumcision (as the Jewes doe, Buxtorf. 100: 2. Synagog. Judaeor. misapplying this example of Abraham to their practice) but when the child hath escaped the greatest danger of his nursing, and groweth on to good hope of health, and strength, then it is convenient by a Feast of rejoycing among men, to professe thankesgiving to God, who hath given the occasion of such gratulation, and meanes, and libertie for a liberall enjoyment of the creatures with cheerefulnesse; for he hath given not onely bread for mans sustenance, but wine to make glad his heart, and oyle to make him have a shining countenance, Psalms 104:15. See 1 Samuel 1:24-25. And if it be true, (as some Hebrews observe) that all the while the child suckt, the husband and wife did forbeare familiar societie, then this rejoycing and solemnitie might be as a Feast for a new marriage.

Genesis 21:9

mocking] The word Metsahhk is properly rendred laughing, but here and else-where it is taken for mocking, as Genesis 19:14. Or, derision, or laughing to scorne, as Ezekiel 23:32. which may be so used, as to be counted a persecution, as this was, Galatians 4:29. See Nehem. 2. 19. & Chap. 4. 1. What the manner was, whether in words or gestures, or both; and what the cause, whether because of his heirship, or by reason of some childish miscarriage, the Text saith nothing: some thinke that Ishmaels mocking was an inviting of him to Idolatry by way of sport and play, according to that in Exodus 32:6. but Sarah who observed it, apprehended it as some bitter, and malignant scorne, which raised her wrath to a great height, as the next verse sheweth. With this mocking of the Egyptian womans sonne (as some conceive) began the foure hundred yeares of Egyptian affliction; but for that see Annot. on Chap. 15. vers. 13.

Genesis 21:10

cast out] (Galatians 4:30.) Of this the Apostle Galatians 4:24. maketh an Allegory; which (so farre as concerneth conformity to this Text) a late godly Preacher now with God, in his Book of Prototypes, hath briefly noted thus. Here be two mothers, a bond-woman, and a free-woman; two Covenants, the Covenant of workes, and of grace; two manners of begetting, by promise, or by faith; and after the flesh, or by nature; two kinds of children, bond-men, and free-men; and the bondmen persecuting the free: at this persecution Sarah (though otherwise a good woman) breaketh out into passion; cast out, &c. yet there might be reason why she desired their removeall out of the family, both in respect of Hagar, and of her sonne; for now Sarah was a mother, she could not, as before, endure her partnership in her husbands bed; and his deare affection to Ishmael expressed, Genesis 17:18. might make both the mother, and the sonne lesse respective both of Sarah, and Isaac; and by Ishmael as Isaac was mocked now, so he might be corrupted in his manners, because he was wicked; besides the honour of his holy Pedegree would not be preserved so pure without mixture, and confusion, as if they had their dwellings at a distance: and therefore some conceive that Sarahs rejection of the sonne of the bond-woman was not onely passionate but Propheticall, as foreseeing and forespeaking the separation of the holy seed from the profane, whereof Abraham through his fond affection to Ishmael was not at that time so apprehensive as Sarah was; nor did either of them perhaps so understand or lay to heart as they should have done their corrupt choyce of an evill course for accomplishment of the Divine promise, as if God would not keepe his word unlesse they betooke themselves to such a sinfull supply by Hagar the Egyptian, a daughter or descendent of the race of Cham, who derided his owne father; and this might justly occasion the disturbance of their houshold peace as before in the pride and contempt of a servant towards her mistresse, so here of a brother toward his brother.

Genesis 21:11

because of his sonne] Not because of Hagar, which sheweth that she was not his wife; for if so, he should have preferred her before his sonne; nor would he so farre have given her over to the correction of Sarah as he did, Genesis 16:6. had she beene a wife; so that he had authoritie over her not as a wife, but onely as a servant.

Genesis 21:12

hearken unto her] Sometimes the Superiour must yeeld to the Inferiour, especially betwixt man and wife, who should never be angry both at once, but one beare with the others passion, and for a time give way unto it: there is also a discreet condescending sometimes of Kings to their Subjects, which maketh them afterwards more to be beloved, and better obeyed: See 1 Kings 12:7. 2 Samuel 18:4. Here though God biddeth Abraham hearken unto Sarah in all that she hath said, he giveth not away the authoritie of the husband to the will of the wife; but for this particular case God ratifieth her words, whereto he yeelds, not as in obedience to her passionate appointment, but in his owne discretion and dutie to God.

in Isaac] (Romans 9:7-8. Heb, 11. 18.) The promised seed shall be counted from Isaac, and not from Ishmael; and the spirituall prerogative shall be intailed to him who by a supernaturall blessing is borne unto thee.

Genesis 21:13

a nation] (Genesis 17:20. & vers. 18. of this Chap.) The Ishmaelites shall come of him.

Genesis 21:14

early] Before, while Sarah required the casting out of Hagar and Ishmael, it was grievous in his sight, because of his sonne, now having Gods command for it, he is very forward to performe it.

bread] By bread may be understood other necessaries, for humane sustenance, as in the Lords Prayer; and Mark 6:36. compared with Matthew 14:15. yet being no more then Hagar could carry on her shoulder, it was strange that so rich, so good, and kind a man as Abraham, would send them away so slenderly furnished with provision. It is not unlike that he meant to send after them other supply; or that God so ordered their departure, to exercise his owne providence in the particular passages that followed afterwards.

and the child] Ishmael at this time was about eighteene years of age, which hath troubled many in the exposition of this Text, supposing the Text saith, that the bread, and bottle, and child were all said on Hagars shoulder; but the word child is to be construed with the Verbe tooke going before, not with the Verbe put; and the words are to be read with a parenthesis, (as our last Translation hath it) thus; And Abraham rose up early in the morning and tooke bread, and a bottle of water and gave it unto Hagar (putting it on her shoulder) and the child; and so the sense is cleare, and the absurditie of such an importable burden shunned. The like speech is in Exod. 9. 3. thou shalt bring them (that is, the unleavened cakes) (in a basket) with the bullock, and the two rams; where the words in a basket, must be put in a parenthesis, else they will runne as if the bullock, &c. were put in the basket with the cakes.

sent her away] True faith renounceth all naturall affections, to obey Gods commandement: this is further manifested by Abrahams readinesse to offer up Isaac in sacrifice, Chap. 22. 3.

the wildernesse of Beersheba] So called not when this story was acted, but afterwards, vers. 31.

Genesis 21:15

cast the child] These words are not to be understood, as if the child had beene laid on her shoulders, for she might doe so if he were led in her hand, being almost spent with drought and thirst in the wildernesse, and unable to goe any further; or fainting in the way she might sit downe, and set him on her lap, and thence being hopelesse of life, might in a pang of passion cast him from her; and this exposition is further cleared, vers. 18. where Hagar is bidden to lift up the lad, and hold him in her hand, not lay him on her shoulder, or beare him in her armes.

Genesis 21:17

God heard] God hath a mercifull eare to the voice of isery: see Genesis 16:11. Exod. 22. vers. 23. 27. 2 Kings 13:4. and that every where, in the wildernesse, (as here) as well as in the City, and therefore every where men should lift up pure hands in prayer, without doubting, 1 Timothy 2:8.

where he is] Gods presence and providence are not fixed or confined to any place; wheresoever misery is, there is not onely his presence, but his power and pity to give reliefe.

Genesis 21:19

opened her eyes] Except God open our eyes we can neither see, nor use the meanes before us: yet was she not blind before, but either her mind was passionatly disturbed, that she did not marke what was before her, or her eye-sight, as touching that object, was miraculously restrained; as the eyes of the two Disciples going to Emmaus were withheld, so that they knew not our Saviour when they talked with him, Luk. 24 15. Or, her much weeping might for a time cause a dimnesse of her sight; but whatsoever was the impediment to her perceiving of the well it was now removed.

Genesis 21:20

with the child] As touching outward things, God caused him to prosper, Genesis 17:20.

Genesis 21:21

the wildernesse of Paran] A great wildernesse by which the Israelites passed from Egypt to Canaan, of which Adrichom. Delph. saith, it is such an horrid wildernesse, so destitute both of meat and water, that neither man, nor beast, nor bird live in it. Adrich. Delph. Theatr. Ter.

Sanct. pag. 116, Object. How then could Ishmael dwell there? Answ. The Desert is said by that Authour to be eleven dayes journey over the length of it; and though the most part of it be extremely barren, all is not so; and Ishmael being a wild man, Genesis 16:12. he was itter to live in the wildernesse, then in any civill societie; and there is a part of that wildernesse called Kedar, from one of Ishmaels sonnes of that name, Chap. 25. 13. or the Region of the Ishmaelites or Hagarens, Psal. 8 3. 6. situate toward Egypt, where they lived in Tents, and maintained themselves by prey and pillage: the wildernesse of Judea, Matthew 3:1. likewise was partly desert, and partly inhabited.

his mother tooke] (Genesis 24:4. & Genesis 28:2. Judges 14:2.) It is the right of Parents to dispose of their children in marriage; for they are in Gods stead, and have as just a title to them, as to any goods they have; so that without wrong, they cannot (but by their consent, much lesse against their good will) be alienated from them, and transferred to another family.

Genesis 21:22

at that time] Not at the time of Ishmaels marriage last mentioned, but the time of Isaacs weaning, which was celebrated with a solemne Feast, vers. 8.

Abimelech and Phicol] Abimelech a King, and Phicol a Captaine seek for friendship with Abraham: for God can easily make the godly gracious with the greatest men. Nehemiah 2:6. Daniel 3:30. & Chap. 6. 2. Genesis 41:37-38.

Genesis 21:23

sweare that thou (1 Samuel 30:15.) Heb. if thou shalt lye unto me. That is, that thou shalt not lye unto me; the speech is suspensive, or imperfect, concealing a curse, which is to be understood as imprecated against the partie that takes the oath, and doth not keepe it. See Annot. on Chap. 14. 23.

Genesis 21:24

I will sweare] It is a lawfull thing to take an oath in matters of importance, to testifie the truth and assure others of our sinceritie, and to put an end to a controversie, Hebrews 6:16. Quest. But was it lawfull for Abraham being by Gods freegift Lord of Canaan to acknowledge a King in that Countrey, and to promise peace to him and his heires? Some Rabbins say, it was Abrahams sinne to make a covenant for enjoyment of any right in the Land of Canaan, and that God punished him for it many ways. Answ. First, though he had a right for the future, by vertue of the promise, he had yet no present possession of any part of it; for he lived there rather as a sojourner, then a rightfull inhabitant.

Secondly, he promised but for himselfe, not for his posteritie, though to Abimelech, and his posteritie. Thirdly, the oath was but against false dealing, which Abraham might keepe without any prejudice to the right of himselfe, or his seed.

Genesis 21:25

Abraham reproved Abimelech] Concerning a Well which Abimelechs servants had taken from his servants, as touching their propriety and use: before he entred covenant with him, he freely discovered the exception he had against him, that all occasion of grudge removed, their friendship might be surely grounded in sinceritie of affection, without dissimulation.

Genesis 21:26

neither heard I] Wicked servants doe many evils unknown to their masters, though done in their masters names, as in their right, or for their use: so did Gehazi belye his good master Elisha, and abuse Naaman the Syrian, 2 Kings 5:22.

Genesis 21:27

Abraham tooke sheepe and oxen, and gave them] Abimelech gave Abraham sheep and oxen, men-servants, and maidservants, when he dismissed him, Chap. 20. 14. Now Abraham presents him with the like gifts for the cattell: some thinke they were a returne of the same, lest Abimelech should say I have made Abraham rich, as he said when he refused the gifts of the King of Sodome, Chap. 14. vers. 22, 23. which he did not so well thinke of when he received them, as upon a second consideration afterwards; but it is more probable that Abraham being rich in cattell, gave the King a present out of his own store, and Kings though they have no need receive such tokens of respect from their inferiours, and sometimes the omission of them is branded with reproach, as being a sig of contempt of royall majestie, 1 Samuel 10:27. And he might give it him out of ingenuous gratitude for favours formerly received, or out of a generous disposition as a covenanter with the King at this time to be upon even termes with him, for in such a capitulation as this, the covenanters, as they are covenanters (whatsoever other disparities are betwixt them) are equall. Or Abraham might by such a testimony of transaction betwixt them, the, better preserve the memory of his interest to the well he had digged, and which by the violence of Abimelechs servants was taken from him; but for the formall ratification of his right, the seven ewe lambes were tendered, whereof in the next verse.

Genesis 21:30

that they may be witnesse] That is, that they may be memorandums serving for tokens of attestation to the truth; so an heape of stones is made a witnesse betwixt Jacob and Laban, Genesis 31:46,48.

Genesis 21:31

Beersheba] There were two places of that name, the one in the Tribe of Zabulon, situate betwixt upper and nether Galilee. Adrichom. Delph. p. 137. which Josephus with other places fortified for repulse of the Romans. Joseph. of the warres of the Jewes, lib. 2. cap. 25. The other place called Beersheba was in the Southerne part of the lot of the Tribe of Judah, Joshua 15:21. 28. 1 Kings 19:3. though afterwards it was allowed to be a part of the inheritance of the Tribe of Simeon, Joshua 19:2. and there was a well called Beersheba, and a Citie of the same name. The name is compounded of Beer a well, and Shebang, which with a point on the left hand of the letter Sin signifieth satietie and abundance; and so the meaning may be, that this well was a fountaine yeelding water in abundance; but with a point on the right hand of the letter Schin it signifieth an oath, and the number of seven, which in this story doe well agree together, for at the covenant making for the well, Abraham gave to Abimelech seven Ewe lambes, vers. 30. and some Jewish Cabalists say, that an oath is called Shebang, seven, because they that sweare did bind themselves by the oath to refuse seven things if they brake it: The same name was renewed, (which haply had been buried when the wells were stopped up, untill Isaac opened them again, Chap. 26. vers. 18.) upon his renewing of the Covenant with Abimelech according to that which was made here by Abraham his father; though Isaacs oath was not confirmed with seven lambes as his fathers was, yet some will have it to have some reference to the number of seven, either because that number is a number of perfection, or, because it was the seventh well, that Isaac had digged: neither of which reasons have any ground in the Scripture, therefore in that place, as in this, it was called the well, rather of the oath or swearing, then of seven, yet in both respects it is a fit memoriall of the Covenant betwixt them. See Annot. on Chap. 26. vers. 33.

Genesis 21:32

Covenant] Thus we see that the godly, as touching outward things, may make peace with the wicked that know not God.

Genesis 21:33

Grove] Abraham did dwell before in the plaine of Mamre, under the shadow of trees, Genesis 18:4-8. and it may be he tooke an especiall pleasure to be in the open aire; and under the shade; but he used it to a religious purpose, for there he called upon the name of the Lord the everlasting God; which is thought to be a place by him set apart for performance of the exercises of pietie, prayer, and sacrifice; and from thence he might have wood for sacrifice: and it seemes there was some speciall choice to be made of that, (as there was a speciall fire for kindling of the sacrifices afterwards, see Annot. on Leviticus 9:24.) for when he was to sacrifice his sonne Isaac, he carried wood with him three dayes journey, Gen. Chap. 22. vers. 3, 4. though it is not like but in or neere the place where the sacrifice was to be made, there was wood enough for that purpose: From his example it is like men tooke up the manner to exercise their Religion in Groves; and from thence the Devils tooke occasion to abuse it to serve Idols there, Deuteronomy 12:2. Judg. 3. 7. 2 Kings 17:10. Isa. 1: 29. & 57. 5. Jeremiah 17:2. Amos 8:14. which were therefore peremptorily prohibited as hatefull unto God, Deuteronomy 16:21.