she said to his praise, Thou God seest me: this should be with her, his name for ever, and this his memorial, by which she will know him and remember him while she lives, Thou God seest me. Note, (1.) The God with whom we have to do, is a seeing God, an all-seeing God. God is, (as the ancients expressed it) all eye. (2. ) We ought to acknowledge this with application to ourselves. He that sees all, sees me, as David, Ps. 139. 1, O God, thou hast searched me and known me. (3.) A believing regard to God, as a God that sees us, will be of great use to us in our returns to him. It is a proper word for a penitent: [1.] "Thou seest my sin and folly:" I have sinned before thee, says the prodigal; in thy sight, says David. [2.] "Thou seest my sorrow and affliction;" that Hagar especially refers to: when we have brought ourselves into distress by our own folly, yet God has not forsaken us. [3.] "Thou seest the sincerity and seriousness of my return and repentance. Thou seest my secret mournings for sin, and secret motions toward thee." [4.] "Thou seest me, if in any instance I depart from thee," Ps. 44. 20, 21. This thought should always restrain us from sin, and excite us to duty; Thou God seest me.
2. Her humble admiration of God's favour to her: "Have I here also looked after him that seeth me? Have I here seen the back parts of him that seeth me?" So it might be read, for the word is much the same with that, Exod. 33. 23. She saw not face to face, but as through a glass darkly, 1 Cor. 13. 12. Probably, she knew not who it was that talked with her, till he was departing, as Judges 6. 21, 22.—13.21; and then she looked after him, with a reflection like that of the two disciples, Luke 24. 31, 32. Or, Have I seen him that sees me? Note, (1.) The communion which holy souls have with God, consists in their having an eye of faith toward him, as a God that has an eye of favour toward them. The intercourse is kept up by the eye. (2.) The privilege of our communion with God, is to be looked upon with wonder and admiration, considering what we are, who are admitted to this favour. "Have I? I that am so mean, I that am so vile?" 2 Sam. 7. 18. This privilege is thus to be looked upon, considering the place where we are thus favoured; "here also? Not only in Abram's tent, and at his altar, but here also, in this wilderness? Here, where I never expected it, where I was out of the way of my duty? Lord, how is it?" John 14. 22. Some make the answer to this question to be negative, and so look upon it as a penitent reflection: "Have I here also, in my distress and affliction, looked after God? No, I was as careless and unmindful of him as ever I used to be; and yet he has thus visited and regarded me:" for God often prevents us with his favours, and is found of those that seek him not, Isa. 65. 1.
III. The name which this gave to the place, v. 14, Beer-lahai-roi, The well of him that lives and sees me. It is probable that Hagar put this name upon it; and it was retained long after, in perpetuam rei memoriam—a lasting memorial of this event. This was the place, where the God of glory manifested the special cognizance and care he took of a poor woman in distress. Note, 1. He that is all-seeing, is ever-living; he lives and sees us. 2. Those that are graciously admitted into communion with God, and receive seasonable comforts from him, should tell others what he has done for their souls, that they also may be encouraged to seek him, and trust in him. 3. God's gracious manifestations of himself to us are to be had in everlasting remembrance by us, and should never be forgotten.
15. And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael. 16. And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram.
It is here taken for granted, though not expressly recorded, that Hagar did as the angel commanded her, returned to her mistress, and submitted herself; and then, in the fulness of time, she brought forth her son. Note, Those who obey divine precepts, shall have the comfort of divine promises. This was the son of the bond-woman that was born after the flesh, Gal. 4. 23, representing the unbelieving Jews, v. 25. Note, 1. Many who can call Abraham father, yet are born after the flesh, Matt. 3. 9. 2. The carnal seed in the church are sooner brought forth than the spiritual. It is an easier thing to persuade men to assume the form of godliness, than to submit to the power of godliness.
CHAP. XVII.
This chapter contains articles of agreement covenanted and concluded upon between the great Jehovah, the Father of mercies, on the one part, and pious Abram, the Father of the faithful, on the other part. Abram is therefore called the friend of God, not only because he was the man of his council, but because he was the man of his covenant; both these secrets were with him: mention was made of this covenant, ch. 15. 18, but here it is particularly drawn up, and put into the form of a covenant, that Abram might have strong consolation. Here is, I. The circumstances of the making of this covenant, the time and manner, v. 1, and the posture Abram was in, v. 3. II. The covenant itself. In the general scope of it, v. 1. And afteeward, in the particular instances. 1. That he should be the father of many nations, v. 4, 6. and, in token of that, his name was changed, v. 5. 2. That God would be a God to him and his seed, and would give them the land of Canaan, v. 7, 8. And the seal of this part of the covenant was circumcision, v. 9...14. 3. That he should have a son by Sarai, and in token of that, her name was changed, v. 15, 16. This promise Abram received, v. 17. And his request for Ishmael (v. 18.) was answered, abundantly to his satisfaction, v. 19..22. III. The circumcision of Abram and his family, according to God's appointment, v. 22..27.
1.AND when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. 2. And I will make my covenant between me and thee, and will multiply thee exceedingly. 3. And Abram fell on his face: and God talked with him, saying.
Here is,
I. The time when God made Abram this gracious visit; when he was 99 years old, full 13 years after the birth of Ishmael. 1. So long, it should seem, God's extraordinary appearances to Abram were intermitted; and all the communion he had with God, was only in the usual way of ordinances and providences. Note, There are some special comforts which are not the daily bread, no not of the best saints, but they are favoured with them now and then. On this side heaven, they have convenient food, but not a continual feast. 2. So long the promise of Isaac was deferred. (1.) Perhaps to correct Abram's over-hasty marrying of Hagar. Note, The comforts we sinfully anticipate, are justly delayed. (2.) That Abram and Sarai being so far stricken in age, God's power, in this matter, might be the more magnified, and their faith the more tried. See Deut. 32. 36. John 11. 6, 15. (3.) That a child so long waited for, might be an Isaac, a son indeed, Isa. 54. 1.
II. The way in which God made this covenant with him; The Lord appeared to Abram, in the
