Genesis 16
PATVcr. 15. Go to thy fathers,. L e. Die, and depart to the other world. In peace.*] And sec none of the forenamed calamities. nation, but a proselyte to the true religion. St. Chrysostom thinks Pharaoh bestowed her upon Sarai, when he took her into his house, or when he sent her away, (xii. 15. 20.) Which he learnt from the Jews, who say the same, as may be seen in Pirke Eliezer, (cap. 26.) who says also, as R. Solomon Jarchi doth, that she was Pharaoh’s daughter, by Tiis concubine. But it is more likely she was such a servant to Sarai as Eliezer was to Abram; born in his house of an Egyptian, as he was of a Syrian woman. Ve’r. 1. JOSEPH came and told Pharaoh," &c] He had his warrant sometime ago, to send for his father and his family, (xlv. 17. 8cc.) Butitwas good manners to acquaint him they Mere come; and to knOw his pleasure, how he Should dispose of them. Behold, they are m (he land of Goshen.] They stop there (which was the entrance of Egypt) till they know thy pleasure. [chap. XLVXIX. kings to have the fifth of all the increase of the field: which Joseph procured them by his admirable management. Vcr. 27. And Israel dwelt in the land, &c]
Genesis 16:1
SaRAI bare him no child. Still the fulfilling of God’s promise was deferred, for the greater trial of Abram’s faith; which now had held out ten years, (ver. 3.) without seeing any fruit of it. She had a handmaid, an Egyptian.] An Egyptian by
Genesis 16:2
And Sarai said zinto Abram, &c. It is likely, he having acquainted her with the promise, she grew impatient to have it fulfilled some way or other. Go in unto my maid.’] i.e. Take her to wife, (ver. 3.) It may be I may obtain children by her.] Being born of her bond-slave, they would be Sarai’s children, according to the custom of those times, (xxx. 3. Exod. xxi. 4.) And Abram hearkened to the voice of Sarai.] Thinking, perhaps, that God might fulfil his promise this way, because he had only told him he should have seed, but had not, as yet, said by Sarai. And he took some of his brethren, Sec] The Hebrew word miktse (which we translate some) signifies in common language, de extremit^tc, from the fagg-end, as we speak, of his brethren: which hath made some imagine, he presented the meanest of his brethren to Pharaoh; that he might neither be afraid of them, nor think of ad- " vancing them to employments in the court or camp. But this is a mere fancy; the word hero denoting only, that he took from among all his brethren five of them: as Bocharfc observes, who translates \tex omnibus fratribns sitis; taking it to be like that phrase (xix. 4.) where we translate it, from all quarters, (par. i. Hierozoic. lib. ii. cap. 34.)
Genesis 16:3
Gave her to her husband Abram to be his wife. A secondary wife (which was a liberty they took in those days), who was not to be mistress of the house, but only to bear children, for the increase of the family. Now I can see no good reason why Sarai herself should persuade her husband (contrary to the inclination of all women) to take another wife, which she herself also gave him, but only the eager desire she was possessed withal of having the promised seed. Which gives a good account also of Jacob’s wives contending so earnestly as they did for his company. Both ive and our fathers.] It is not an employment we have lately taken up, but were bred to it by our ancestors; who followed the same profession. For this was the most ancient way of living, as Columella observes in his Preface. " In rusticatione antiquissima est ratio pascendi, eademque qusestuosissima." In country business, the most ancient, as well as most gainful, is the way of feeding cattle. From whence he thinks came the name of pecunia for money, and peculimn, for riches, h pecoribus, from cattle; because the ancients had no other possessions. u Et adhuc apud quasdam gentes unum hoc reperitur divitiamin genus." And to this day, (saith he,) there is no other riches to be found among some nations. Which is still true of the Abyssines, especially of the Beklenses, as Ludolphus assures us, (lib. i. Hist. Ethiop. cap. 10. §. 8. and Comment, in Histor. lib. iv. cap. 4. n. 13.),
Genesis 16:4
Her mistress was despised in her eyes. Hagar began to take upon her as if she had been mistress of the house; at least much more favoured by God, who had made her fruitful; which was accounted a great blessing and honour in those days, especially in a family that had no heir. To sojourn in the land are we come.] We do not desire to settle, but only to sojourn here, during the famine. For the famine is sore in the land of Canaan.] It was a high country, in comparison with Egypt; and the grass sooner burnt up there than in Goshen, which being a very low country, they found some pasture in it for their flocks, and therefore beseeched him to suffer them to dwell there". For, as St. Austin observes,! from those that knew the country, there was more grass in the marshes and fenny parts of Egypt, when the Nile did not overflow enough to make plenty of corn. (Quacst. clx. in Gen.) Ver. C. The land of Egypt is before thee.] It is all in thy power: dispose of them as thou pleasest. Any man of activity.] Vigorous and industrious; and that understands his business. Make them rulers over my cattle.ySuch as Docg was to Saul, (1 Sam. xxi. 7.) and those great officers mentioned 1 Chron. xxvii. 29, 30, 31. were to King David. For the eastern kings raised part of their revenue from cattle; and so did the Egyptian (it appears by this place) who had some prime officers, to oversee the lower sort of shepherds. This shews that all shepherds were not an abomination to the Egyptians, but only those of other neighbouring nations (the Arabians, Phoenicians, and Ethiopians), who were either an ill sort of people, or forbidden by the law -of Egypt (which abounded with cattle) to traffic with them there.
Genesis 16:5
My wrong be upon thee. Thou art the cause of this injury (or these affronts) which I suffer by being too indulgent to my maid, and not repressing her insolence. Or, it is incumbent on thee to see me redressed of the wrong that is done me. See Lud. de Dieu. The Lord judge between me and tliee.] Sometimes this phrase signifies an appeal to God, as the avenger of wrongs; but here it seems only to denote her committing the equity of her cause to the judgment of God.
Genesis 16:6
Behold, thy maid is in thy hand. Is subject unto thee. Do with her as pleases thee.] Use her as thy maid, and not as my wife. And when Sarai dealt hardly with her.] Beat her, perhaps, or imposed on her too much, or too servile, labour. She fled from her face.] Run away, to avoid her cruel usage.
Genesis 16:7
And the angel of the Lord, &c. This is the first time that wc read of the appearance of an angel. By whom, Maimonidcs will scarce allow us to understand more than a messenger, (More Ncvoch. par. ii. cap. 42.) But some Christians go so far into the other extreme, as to understand hereby, the Eternal AOrOI, or Son of God. It seems to me more reasonable to think, that though the Schcchinah, or Divine Majesty, did not appear to her, as it had often done to Abram; yet one of the heavenly ministers, who were attendants upon it, and made a part of its glory, was sent to stop her proceedings. And a great favour it was, that the Lord would dispatch such a messenger after her, who was sufficient to do the business. In the way to Shnr.] She was flying info Egypt, her own country (upon which the wilderness of Shnr bordered), and only rested awhile at this fountain to refresh herself. Jacob blessed Pharaoh.] Gave him thanks for his favour; and prayed for his health and safety: for that is the blessing of an inferior to a superior. Thus Naaman prays Elisha, “Take a blessing of thy servant,” i.e. an acknowledgment of my obligations to thee.
Genesis 16:8
And he said, Hagar, Sarai’s maid. He takes notice of her being Sarai’s maid, rather than Abram*« wife, to put her in mind of her duty, and that she could not honestly leave her mistress without her consent; for so it follows in the next verse. Ver.)). Return to thy mistress, and submit; &c] It is the same word here translated submit, with that (ver. 6.) where it is rendered dealt hardly; signifying that she should be patient, and endure the hardship of which she complained (or suffer herself to be afflicted by her).
Genesis 16:9
Pilgrimage. So good men are wont to call their life; though they never stir from their native soil: looking upon it as a passage, not a settlement. But Jacob had Digitized Dym/iicrosoTt ® CHAP. xtVII.] UPON GENESIS. reason to call his life so more literally: having been tossed from place to place, ever since he went from his father’s house in Mesopotamia, and returned from thence into Canaan: where he dwelt awhile at Succoth; and then at Shechem; and after that removed to Bethel; and so to Hebron unto his father Isaac; from whence he was now come into Egypt. Few and evil have been the days,&c] They had been few, in comparison with his forefathers; and evil* because full of labour and care, grief and sorrow, upon many occasions.
Genesis 16:10
I will multiply, &e. I will make thee partaker of the promise I have made to Abram, (xv. 5.) The angel delivers this message to her in the name of God, who sent him. Jacob blessed Pharaoh.] At meeting and at parting such salutations were usual. (See ver. 7.)
Genesis 16:11
Behold, thou art with child, &c. Do not doubt of what I say, for thou art with child of a son, w 7 ho shall be the father of a great people. This promise was renewed to Abram in the next chapter, (xvii. 20.) and we find was performed, (xxv. 12.) Shalt call his name IshmaeL] Some of the Jews take notice of the honour which was here done him, in calling him by his name before he was born; there being but six, they say, who were thus distinguished from others; the two first were the sons of Abram (Ishmael and Isaac), and the last was the Messias. Hie Lord hath heard thy affliction.] Thy complaint under the affliction thou hast endured from thy mistress, and here in the wilderness. This passage shews it was an angel which appeared and spake to her from the Lord, and not the Lord himself. In the land of Rameses.] In’that part of Goshen which in the days of Moses was called Rameses; from the name of the city which the Hebrews built there for Pharaoh. Unless, perhaps, the city was called so from the country of Rameses, wherein it stood. And they had possessions therein.’] They could have no land of their own (for all the country was become Pharaoh’s), but the meaning is, they farmed (as we speak) land of the king, to M T hom they became tenants. And grew and multiplied exceedingly.] And consequently enlarged their habitation beyond the territory of Rameses, where they were first placed, into other part^ of Goshen. Which we must not fancy to have been a Country now empty of people: for though, perhaps, about Rameses there might be some vacant ground, sufficient for Jacob’s family, when they came first to plant there; yet, when they increased very much, no doubt they lived among the Egyptians, where they could find admission. This plainly appears at their going from thence, (Exod. xii. 22, 23.) whero God commands them to sprinkle their door-posts with the blood of the paschal lamb, to secure them from the destruction w T hich was coming upon their neighbours, who wanted this mark of safety.
Genesis 16:12
A wild man. The Hebrew word phere, here joined with man, signifies a wild ass; and so is well translated by Bochart, " tam ferus quam onager," as wild as a wild ass. AVhich loves to ramble in deserts, and is not casily’tamed to live in society. His hand shall be against every man, &c.] He shall be very warlike; and both infest all his neighbours, and be infested by them. He shall dwell in the presence of his brethren.] Be a nation by himself, near to all his brethren, whether descended from Isaac, or from the rest of Abram’s sons by Keturah; who, though annoyed by him, shall not be able to dispossess him. This is such an exact description of the posterity of Ishmael throughout all generations, that none but a prophetic spirit could have made it, as Doctor Jackson truly observes, (booki. on the Creed, chap. 25.) Wildncss being so incorporated into their nature, that no change of times hath made them grow tame. And Joseph nourished his father, &c] Though there was some pasture in this country for their -cattle, yet not food enough for themselves; which Joseph therefore took care to supply them withal. According to their families.] According as their children were more or fewer, so he proportioned their allowance.
Genesis 16:13
She called the name of the Lord, that spake to her. By his angel, for she looked upon the presence of the angel as a token of the Divine presence, though she saw it not in its full glory. Tfiou God seest me.] Takest care of me, wheresoever I am. For she said, Have I also here looked after him that seeth Tliere tvas no bread in all the land.] This was the third year of the famine, (xlv. G.) in which all the corn, which men had stored up in their several families, was wholly spent.
Genesis 16:14
And Joseph gathered up all the money, &c. As long as the Egyptians had any money left, they bought corn of Joseph, which supported them all the third, and, it is probable, the fourth and fifth years of the famine. And Joseph brought the money into Pharaoh’s house.] Into the treasury; which he filled, and not his own coffers, as Philo observes.
Genesis 16:15
And when money failed. This, we may probably conceive, was in the sixth year of the famine, when they were forced to sell their cattle for food.
Genesis 16:16
The iniquity of the Amorites, &c. Abram now lived among the Amorites, (xiv. 13.) But under their name are comprehended all the other nations of Canaan. Who were very wicked; but God forbare them till their wiek- “edncss had overflowed tho whole country, and that to the greatest height. Their most heinous iniquities were abominable idolatries, cruelty, beastly filthiness, to a prodigious excess, (Levit. xviii. 22, 23. &c.) See Theodorct upon Psalm cv. 44. and P. Fagius on Levit. v.l. But in Abram’s time their iniquity was not full: i e. there were several good men still remaining among them, as Mamrc, Eshcol, and Aner seem to have been, who were confederate with Abram; and Melchizcdec certainly was, who, being priest of the most high God, had some people sure worshipped together with him: and therefore God stayed till there was an universal corruption, and they were all ripe for destruction. For we read of none but Rahab, whose faith saved her and her family, when the time of their destruction came.
Behold a smoking furnace. If the great horror, (ver.12.) represented the extreme misery of the children of Israel in Egypt, then this seems to signify God’s vengeance upon the Egyptians, for oppressing them in the furnaces wherein they wrought, (Exod. ix.*6.) A burning lamp, or a lamp of fire.] i.e. The Sehechinali, or Divine Majesty, appeared in great splendour, (so Maitnonides rightly explains it, par. i. More Ncvoch, cap. 21.) like to a flaming fire. So it appeared to Moses, when God came to deliver them from the Egyptian bondage, (Exod. iii. 2. 6, &c.) Passed between the pieces.] In token, as it follows, (ver. 18.) that he entered into a covenant with Abram and with his posterity: for passing between the pieces he consumed them (as St. Chrysostom rightly understands it), and thereby testified his acceptance of the sacrifices which Abrahamoffered. I noted before, that there is no such rite we read of any where in Scripture, but in Jeremiah, of making a covenant in this manner. But there are those who think they find this custom in other nations: for if Dictys Crctensis do not lie, after the manner of the Crctians (as Bochart speaks), both the Greeks and Trojans, from the time of Homer, did make covenants in this fashion. Certain it is, the Boeotians and Macedonians passed, on some occasions, through the parts of a beast dissected; but it was for lustration, not for covenanting, as the same’Bochart observes, (par. i. Hierozoic. lib. ii. cap. 46.)
Unto thy seed will I give this land, &c. Here is the utmost extent of the donation made to Abram; which began to be fulfilled in David, (2 Samviii. 3, &c.) for till then they did not enlarge their borders as far as Euphrates. The river of Egypt.] So Nile is commonly called, but cannot be here meant, because the Israelites never enjoyed all the land of Egypt on this side Nile. Therefore we are to understand by it, that little river which came out of that branch of Nile called Peleusiaeum Barachium; from whence a small river, not navigable, ran toward Judea, falling into the Egyptian or Phoenician Sea. For this river was the bounds of Palestine, and is mentioned by Strabo and others, whom G. Vossius cites, (lib. ii. De ldolol. cap. 74.) It is called, (Amos vi. 14.) " the river of the wilderness,” because it run through the wilderness, which is between Egypt and Palestine, into the sea. They came the second year.] i. e. The next year after the sale of their cattle; which w r as the last of the famine, as appears from the next verse.
Tlie Kenites, and Kenizzites. These are put into the number of the nations whose country God gave to Abram, but whether they were descended from any of the -sons of Canaan we cannot tell; nor arc we certain where they dwelt. Only Eustathius, bishop of Antioeh, says, the Kenites dwelt about Libanus and Amanus; and the Kenizzites, it is likely, were their neighbours. But the names of these people were quite extinct between the times of Abram and Moses; for we find no mention of them by Joshua in the division of the land of Canaan, nor in the account he gives of the nations he conquered. We read, indeed, of the Kcnczites, (Numb, xxxii. 12. Josh. xiv. 6.14.) but they were of the children of Israel; and of the Kenites, (Judg. i.16. iv. 11. 17.) but they descended from the father-in-law of Moses. And therefore those whom Moses here speaks of, it is probable, lost their name; being incorporated into some of the seven nations who inhabited this country when Joshua subdued it. The Cadmonites.] These are no where else mentioned; but are thought, by Bochartus, to be the same with the Hivites; who, living about Mount Hermon, toward the east of the land of Canaan, were thence called Kadmonites; i. e. Orientals. See x. 17. Wherefore should we die, we and our land?] The land is said to die (as Eochart observes, in the beginning of his Hierozoicon), " cum inculta jacct et desolata," when it lies untitled and desolate: as he shews by examples out of some poets. We and our land xvill be servants unto Pharaoh.] We that were freewill become the king’s bondmen: and our land, which was our own, we will hold of him. And give its seed, &c] This shews it was now the last year of the famine: they desiring corn not merely for food, but also to sow,- in hopes to have a crop the next year. For Joseph had told them there should be but seven years of famine: and it is likely Nilus had now begun to overflow the country, as formerly; which confirmed his word.
Hittites. See x. 15. Perizzites.] They were a people inhabiting the mountainous and woody country of Canaan, as appears from Josh. xi. 3. xvii. 13. From whence we may gather, they were a wild sort of people, who lived far from cities, in little villages; and thence, perhaps, had their name: for Pherazoth, in Hebrew, signifies Pagi t villages. But from which of the sons of Canaan they descended, there is not the least signification in Holy Scripture. Rephaim.] They dwelt in Bashan,and, perhaps, in other countries thereabouts. See xiv. 5. And Joseph bought all the land of Egypt for Pharaoh.] So thewhole country became the king’s demesne; in which no man had any property but himself.
Amorites. These were the mightiest people in the land of Canaan. Sec x. 16. Canaanites.] These were some of the posterity of Canaan, who peculiarly inherited his name, living upon the sea-coast, aiid upon the banks of Jordan, (Numb. xiii. 30. Deut i. 7. xi. 30.) And it is a reasonable conjecture, that they sprang from such of Canaan’s sous, as had, for a time, the greatest power and authority in that country; and therefore had the prerogative of being called by his name; or else they were so called because they were merchants, and great traders by sea. For so the word is used in Scripture. Gergasite] Sec x, 16. Jebusite.] Sec there also. As for the people, he removed them to cities.] Remote from those wherein they had formerly dwelt. Under the word cities, are comprehended all the villages about them. From one end of the borders of Egypt, &c] Transplanted them into far-distant parts of the country; from whence he brought others, in like manner, into their places: that they might in time forget the dominion they formerly had in the lands they had sold; and that there might be no combination afterward to regain them: the old owners being separated far one from another.
Only the land of the priests bought he not. This is -commonly noted, as a great piece of religion in Joseph, that he took not away the land of those who were God’s ministers: though engaged, it is thought, in superstitious, if not idolatrous, services (for, that the word co^ hanim here signifies priests, not princes, as sometimes it doth, the ancient versions generally agree). But it is plain they were in no necessity to sell their lands, having their diet continually from the king; which is given as the reason (in the following part of this verse) why he did riot buy them. This therefore is rather to be observed, that the priests had anciently some public lands allotted to them for the support of their dignity. For both Herodotus and Diodorus tell us, they had a public maintenance, as Vossius observes, (lib. i. de Idolol. cap. 29.) The priesthood being confined to certain families, (as it was in Israel to that of Aaron), and held in such veneration, that they were all not only areXetg, free from paying tributes, and Sevrepevovree ft*™ rbv Ba<nXla, next to the king in honour and in power; but received a. third of the royal revenues: out of which they maintained the public sacrifices, and their servants, and rac t&V zx°Pvy ovv > provided for their own necessities. Thus Diodorus Sieulus, (lib. i.) as I find him alleged by Jac.Capellns, in his Hist. Sacra et Exot.ad A.M. 2294. Constantino the Great, in part, imitated this constitution, in that law of his, which made even all the professors of learning free from all public charges of any sort, besides the salary he allowed them; that they might the more cheerfully follow their several studies.
Behold, I have bought you this day, and your land, &c. The bargain could not b ( e denied; but he would not be so rigid as to tie them strictly to it. For in the next verse, he requires only a fifth part of the increase of their ground for the king; and tells them, the rest should be their own. An act of great humanity and equity: wherein he shewed himself both a good man and a wise statesman; in taking away all matter of complaint from the people. For a tenth part of the increase was due, in all likelihood, to the king before, (xxviii. 22.) which henow only doubles: when he might have taken all; or given them but one or two parts, and kept all the rest for the king.
Thou hast saved our lives, &c. We owe our very lives to thee: and therefore let us but have thy favour, and we shall willingly be Pharaoh’s servants. This. is a high expression of their thankfulness, for such good terms as he offered them; which they readily accepted, with professions of their obligation to be Pharaoh’s bondmen.
Joseph made it a law. By his advice this ■law’ was enacted; whereby the power of the Egyptian kings was mightily increased; for we read not of the like constitution in any other nation. Thucydides indeed relates that the people of Attica paid to Pisistraius the twentieth part of their corn; and Appianus Alexandr. says, the -old Romans paid the tenth of their corn, and’the fifth of their fruit: but it was the peculiar prerogative of the Egyptiaij
If I have now found grace in thy sight. This is a phraso used a little before, (ver. 25.) in a little different sense. For (hero it signifies the favour shewn to another: but here is as much, as If thou lovest me. Put thy hand under my thigh.] i. e. Swear to me, as it is explained in ver. 31. (See xxiv. 2.) Deal kindly andtrtdy with me.] Shewme true kindness, in promising and performing what I desire. (See xxiv. 27. 49.)
I will lie with my fathers, &c. So all men naturally desire to do: but he had a peculiar reason for it. Which w r as his belief that the country where their bodies lay, was his in reversion; and that God, in due time, would put his children into possession of it. For which time they could not but the more earnestly long, because the bodies of their ancestors were there buried. (See 1.5.) Which explains the reason why Jacob exacts an oath of Joseph, not because he doubted he might not otherwise fulfil his desire; but that Pharaoh might be willing to let him carry his body thither, when he found he lay under so sacred an obligation to do it.
And Israel bowed himself upon the bed’s head. Raised up his head from his pillow, and bowed: either to Joseph, in thankfulness for bis promise; or to God, for the assurance he had received, that he should be buried with his pious forefathers: or else this bowing was the usual ceremony wherewith an oath was attended. The Chaldee paraphrast thinks the Divine Glory now appeared; which Jacob devoutly worshipped. But, if the author to the Hebrews had not understood his bowing to be an act of worship, the interpretation of some modern writers might, perhaps, have been thought reasonable; who translate these words thus, lie laid himself down on his pillow: as weak men are wont to do, after they havo set up awhile, to dispatch some business. For the Hebrew word schacah, which signifies to bow the body, signifies also to fall down upon the earth; and therefore might be here translated lie down. But the apostle, as I said, hath overruled all such conceits, if we supposo him to translate this passage, Hebr. xi. 21. Which to me indeed doth not seem evident. For the apostle is there speaking.of another thing; not of what Jacob did now, when Joseph sware to him; but of what he did after these things, (xlviii. 1.) when he blessed Jo-, seph’s sons. Then the apos^e says, " he worshipped upon the top of his staff." Which is not the translation of Moses’s words in this place: but words of his own, whereby he explains the following story; and shews how strong his faith was, when his body was so weak that he was not able to bow himself and worship without the help of his staff. This clearly removes all the difficulty, which interpreters have made, about reconciling the words of Moses here in this verse, to the apostle’s words in that. * But however this be, Jacob’s bowing here, I doubt not, signifies worshipping; as the Vulgar Latin takes it: where the word God is added (which is not in the Hebrew), and these words thus translated, Israel worshipped God, turning himself to the bed’s head.