And she called the name of the LORD that spoke unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
13. the Lord that spake unto her ] These words definitely identify the Angel with a manifestation of the Almighty; see Gen 16:7.
Thou art a God that seeth ] LXX , Lat. Tu Deus qui vidisti me. Hagar designates the Divine Person who had spoken to her, by the name l, with the epithet, or attribute, of “Vision”: see note on Gen 14:18. She says, “Thou art l roi,” i.e. “a God of Seeing,” or “of Vision.” The familiar rendering, “Thou God seest me,” is, with our present text, incorrect.
Have I even here looked after him that seeth me ] According to this rendering, the emphasis is on the words “even here.” The meaning is, “have I, even here, in the wilderness, met God? and, though I knew Him not, yet, after He had gone, I perceived that it was He.” The awkwardness of the phrase, “after him,” is obvious. The difficulty of the passage was realized at a very early time: LXX , Lat. profecto hic vidi posteriora videntis me (explaining the clause from Exo 33:23).
On the assumption that the text is corrupt, Wellhausen conjectures “have I seen [God, and remained alive] after [my] vision,” reading Elohim for halm, and inserting va-ei. This gives a good sense; but is rendered doubtful by the alteration of the unusual word halm (= “even hither”).
Similarly, Ball conjectures “Have I even seen God, and survived?” ( S.B.O.T.) It may be assumed that Hagar’s utterance denoted joy and thankfulness for having seen Jehovah, and for having lived afterwards. Cf. Gen 32:30; Exo 3:6; Exo 19:21; Jdg 13:22; 1Sa 6:19.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 16:13-14
Thou God seest me
The retrospect of a special Providence
Hagar had heard the voice of the Lord, and had distinct evidence of His providential care and regard.
I. THAT IT IS A REVELATION OF GOD. She called the name of the Lord that spake unto her, Thou God seest me. The doctrine of a general Providence affects us languidly; the impression of it is vague; but there are times in our history when the events are so remarkable that it is as if God had spoken. His finger is plainly seen. This revelation of God had three aspects.
1. It was severe. Hagar was reminded of her fault, and exhorted to instant duty.
2. It was soothing. It is because God has heard out affliction that He speaks to us.
3. It produces the impression that God knows us–
(1) Intimately. Sight imparts most vivid and extensive knowledge. One glance conveys more to the mind than the most accurate and laboured description. God not only sees us, but sees through us, and knows us altogether.
(2) Graciously. For good, and not for evil. The light of love is in Gods countenance.
II. THAT IT SHOULD EXCITE AMAZEMENT AND GRATITUDE. (T. H. Leale.)
A particular Providence
1. Difficult to believe. We think of God in heaven, and forget that He is also on earth.
2. Sufficiently attested by examples in Holy Scripture.
3. Made clear and certain by the history of our Lords work on earth.
4. Realized in the history of every believer. (J. H. Newman, D. D.)
Gods continual presence
Thou God seest me. Pause for a moment to contemplate the force of this impressive thought. Life is spent beneath the eye of God. In every part of His dominion, in all the worlds He has formed, His never-closing eye is present, His creative power is felt. The beams of His all-observant thought surround us. God, said the Greeks, is All Eye. It is not the feeble and changing glance of fickle guilty man, but it is the pure and perfect scrutiny of the Eternal God, in whose hand our breath is. Thou God seest me. Then it is not a vague and general observation, but a particular and minute notice–the sinner in his guilt equally with the Christian in his devotions–the peasant in his cottage equally with the prince on his throne. Not the actions only, but the principles, me–all that constitutes our essence, all that forms our character, the interior recesses of the spirit, the hidden motives of the heart, the secret springs of the character. This thought may be one–
1. Of grandeur. With respect to God–His infinite dominion–His immense survey. With respect to man–his dignity–his responsibility–his destiny–he must, some day, come immediately before this Being.
2. Of terror. We are never safe. Sin cannot be even thought of without being known. Think of this when temptation invites. There is no darkness which can hide from God.
3. Of consolation in sorrow. He sees with a Fathers eye which fills with compassion. He knows all the trouble of our spirit and our desires to be purer and better.
4. Of hope in danger. He sees, not to increase our misery, but to help and save. He sends His Covenant Angel to succour this desolate woman. None need despair, since God thus helps the outcast and the miserable. (Archbishop Secker)
Belief in the Divine omniscience the foundation of a true and earliest life
This text may be regarded as–
I. THE BASIS OF A LIVING CREED.
II. AN INCENTIVE TO A USEFUL AND BEAUTIFUL LIFE. Two things are essential to such a life–
1. Sincere love of the truth.
2. Earnest practice of the truth.
III. A RESTRAINT WON A SINFUL COURSE. Let these words, Thou God seest me, preserve you from–
1. Unhallowed thoughts.
2. Selfish motives.
3. Formalism and hypocrisy.
4. Despondency and unbelief. (J. R. Goulty, B. A.)
The eye of God
Does it not seem both strange and sad that these familiar words should suggest a feeling akin to terror in so many human hearts? How appalling does it seem to reflect that there is no possibility of escape from its relentless, inexorable vision! Yet there was a time when such a thought as this would have awakened only feelings of pleasure in the human mind and heart. When Adam came into the world fresh from the hand of God, nothing could have been further from his thoughts than to regard this consideration as suggestive of terror. On the contrary, he found true deep joy no doubt in just such a reflection as this. But the moment man sinned, and fell by sin, in nothing were the lamentable consequences of the fall so apparent as in this. The eye of God, that before seemed to cast rays of beneficent sunshine on his path, now seemed to shoot a hot and scorching thunderbolt into his soul. He felt that he must needs find a hiding place from that eye. Surely it would be simply impossible to do what many of us do if we really believed in our hearts, and were dwelling on the thought, Thou God seest me. You never knew a thief that perpetrated a felony before the very eyes of the officer of justice, and knowing that he was being observed. And should we dare to break Gods law, and defy His Majesty, if we really believed that God was looking at us? or would men indulge in the miserable hypocrisies with which they seem to succeed sometimes in stupefying their own consciences, if they really believed that God both saw them and saw through them? Men get into such a way of playing a part before their fellow man, that it would seem as if at last they grew to feel as if they could overreach and impose upon Almighty God. But they cannot! Always, and in all circumstances and conditions, in my best moments and in my worst, in public and in private, within, without, Thou God seest me. What does He see? My brethren, let us in answer lay proper stress upon that little but, to each of us severally, important word me. It is the real me, the actual self, that God sees. First there is the social self. The fine gentleman that moves in good society, with his company manners, endeavouring to make himself particularly agreeable to all around him. Well skilled is he to repress all that the world in which he moves–not less hypocritical than himself–would be disposed to frown on. He avoids what is coarse, abjures what is in bad taste, checks any display of the selfishness that may be natural to him, may even exhibit not a little self-control, should he be crossed by some petty annoyance. If he is proud, he has the sense not to show it; and strangers think him wondrously affable. This social paragon is so well veneered that you almost begin to think he is not veneered at all, and the superficial glance of society discerns only a charming exterior, and an amiable and estimable ornament for itself. But what does God see? Peradventure a whited sepulchre, a disguised savage, far less to be excused for the latent savagery of a selfish, passionate, licentious, and rapacious nature than the naked savage in the wild, who never wore any veneer except war-paint, is to be excused for his. And as for this conventional presentment of self God sees it not, or only sees it to see through it as the flimsiest of disguises. It is not this respectable sham that God sees, but the real actual self, whatever he may be. Thou God seest me. Yet again there is the commercial self–not quite such a paragon of perfection as the social self. There is much less veneer about him, and much more exposure of some inner substance, which, whatever its true nature, is not always very smooth or very pretty. Yet it passes muster, because there are so many more all around it that are its moral counterparts. A little greedy, a little avaricious, a little selfish and unscrupulous the man may be; but then, you know, that sort of thing is to some extent expected in business; and against these little failings how much of sterling merit is there to be set! First, there is the great merit of solvency! You are a substantial man, and can always pay twenty shillings in the pound; and in these days of rascally bankruptcy there is no small virtue in the eye of the commercial world. Then again you have never condescended to any vulgar form of swindling. You would scorn the idea of doing anything that could by any means expose you to the action of law, or induce commercial ostracism. A respectable man of business, that is what the world sees. Is that the real self, or only the self that has to do duty at the office? Is that the thing that God sees when He looks at you? or is it only another and less attractive counterfeit presentation of self that He sees through and through? Dont let us attempt to blind Him, for we cannot. Thou God seest me. The secret things of dishonesty, the idolatry of Mammon, the indifference to others, the selfish eagerness to make capital out of their ruin, the readiness to lie without a blush, if only there is no particular chance of the lie being detected–all this, and a great deal more, may be included in the me, without interfering much with my commercial reputation, provided I can make it pay. With Mammon once on my side, there is not much to be feared from unfriendly criticisms in most commercial circles; but what does God see? But we must come nearer home. There is the domestic self, whose faults and failings are perhaps even more apparent than those of his commercial presentment. Your wife knows more of your real moral character, probably, than do those with whom you transact business. Your children too–for children are always sharp observers–may have noticed many a little failing about you that you would not like published in the drawing room or in the counting house; but then domestic affection is very apt to be blind. So even here we dont get at the real self. We see perhaps the respected father, the idolized husband; but what does God see? Perhaps a father who slapped his childs hands for stealing a lump of sugar, when he had that very day put a hundred pounds into his pocket by operating ingeniously upon the market, or by perpetrating some other act of skilfully disguised fraud; or thrashed his boy for telling a lie, when he himself had told at least a dozen that day in his own counting house. Alas! we dont get at the real man even when we find him at home. But God sees more than either wife or child, or servant or friend. Thou God seest me. But we, must go further still. There is the ideal self, which, like a familiar spirit, we ever carry about with us–a presentation of self to self, in which we are careful to ignore or excuse all that is evil or faulty, and to magnify all that is good. How rare a thing is it for any man to entertain a really poor opinion of himself, whatever mock-modest expressions we may use? Or I might put it thus: How many of us would be able to stand behind a hedge, and hear with anything like a feeling of equanimity our faults and failings described with accuracy by a neighbour? Yes, I believe that most of us have an ideal self that we confuse with the real, and for which we have always a kindly feeling; but it is not this that God looks at. His eye is fixed, not on the phantom, but on him who creates it; not on the ideal, but on the actual. Thou God seest me. He sees our thoughts, detecting the secret springs of motive from which our actions flow. He discerns at a glance what our life purpose is, and which way it flows. He sees our religion, and knows whether or not it is more than skin-deep. And He sees our actual irreligion; how, it may be, some of us in this church tonight have desecrated our nature by closing it against God. We have barred the door against the Divine Visitant, and He saw us doing it! The eye of God pierces through every barrier, and discerns it all. Thou God seest me. What does He see? The past as well as the present; the series of years gone by, as well as the marks that they have left upon our character today. In the completeness of our history, as well as in the real character of our moral condition, it still remains true, Thou God seest me. And yet, seeing all this as no one else can or does see it, the wonderful thing is He loves us still. Poor, wandering, desolate soul! What a sudden rush of joy must have possessed her as she thus learnt for the first time, not as a mere religious or theological theory, but as a blessed fact, that truth which lies behind all other truths–the Fatherhood of God! And He sees us too, and sees us, as He did her, with a Fathers eye, and loves us, wanderers though we may be, with a Fathers heart; and He who took an interest in Hagar, takes an interest in us. Whence comest thou? Ah! who shall answer that question, and trace the history of our being up to its hidden source? Yet do we know something of the answer to the question so far as regards the race. When comest thou, O fallen man, who hast lost all contact with God, and wanderest aimlessly on from day to day, having no hope, and without God in the world? Let us never forget it, however low thou mayest have fallen, however far thou mayest have wandered, thy first home was Eden, thy first experience the revealed love of thy Father–God. Whence comest thou? Let us turn from the race to the individual, let us apply the question to ourselves. Whence do we come? In early years we were baptized in the Triune Name, and were branded with the Cross of Christ in token of allegiance to Him; and can we doubt that He who called the little ones to Himself, and laid His hands upon them, and blessed them, met us with His blessing in those early days? Have we turned our back upon our birthright privileges? and are we, as it were, going away further and further from all that we had a right to enjoy? Do we come from the comparative innocence of childhood? from the purer associations, the holier aspirations, of our earlier days? from the better influences of Christian homes? from the favourable atmosphere of religious society? Whence comest thou? Have you left all that is best and purest in human life behind you? Has your progress been all in the wrong direction? And whither wilt thou go? Perhaps you have never paused to reflect where those wandering steps of yours are taking you. Like Hagar, you have wandered on without any definite idea as to where your wanderings were to end. Whither wilt thou go? The world, with all its fading pageants, its flimsy inanities, invites your steps. It offers pleasure, but not joy; excitement, but not happiness; intoxication and stupefaction that shall benumb your nobler faculties and check your aspirations, but no satisfaction; stagnation, but not peace. How little has it done for you in the past! and in the future it can do still less. Its capacities of gratification diminish with each passing year. Yes, whither? Is there no welcome for thee in thy Fathers house? no greeting of love? no feast of joy? Is He thy foe, that thou shouldest fly from Him thus? (W. Hay Aitken, M. A.)
The omniscience of the Deity
I. In the first place I would endeavour to lay before you the ARGUMENT FOR THE OMNISCIENCE AND OMNIPRESENCE OF GOD WHICH IS DERIVED FROM NATURAL RELIGION. We assert, then, that the doctrine of the omnipresence of God results from the truth universally acknowledged, that the world owes its existence to a Creator. Wherever we direct our view we perceive marks of intelligence and design. In every part of the universe accessible to our survey, we have therefore the most resplendent proofs that there the hand of God hath been; consequently, at that period, at least, the Divine Being was omnipresent. I make this limitation, because, to argue with correctness, it is required, that we should infer no more than the premises laid down will allow. But now it is possible, for it may be conceived, that the Divine Creator, having made all things, and, consequently, having then been present everywhere, afterward withdrew His immediate agency. Wherefore, even upon the principle of such persons themselves, when properly understood, the omniscience of God follows as a necessary consequence. For if, as must be acknowledged, everything in the universe is under the control of some one or more of these laws, it follows that in every point of the universe, the Deity is acting; and where He acts, there He is, and where He is, there He perceives.
II. Having adduced the testimony of natural religion to the omnipresence of God, we proceed to lay before you THE PROOF FURNISHED BY THE SCRIPTURES. The testimony of the text will be found clear and strong. How awful are the words of Elihu, His eyes are upon the ways of man, and He seeth all his goings; there is no darkness nor shadow of death where the workers of iniquity may hide themselves (Job 34:21). To the sameeffect the wise man speaks in the fifteenth chapter of Proverbs and eighth verse, The eyes of the Lord are in every place beholding the evil and the good. See the fifteenth chapter of the Book of Proverbs and eleventh verse, Hell and destruction are before the Lord, how much more the hearts of men. Neither do the Scriptures represent Him as a mere spectator, but as a witness and judge who scrutinizes the thoughts and actions with all their circumstances, and makes a just and righteous estimation of them. I know and I am witness, saith the Lord. The Lord is a God of knowledge, and by Him actions are weighed. All the actions of a man are right in his own eyes, but the Lord weigheth the spirits. The Scriptures declare that God is the Governor of the material and moral world; consequently, as it is necessary that the Creator and Governor of the universe should be in all places of His dominion at the same moment, in order that He may sustain and guide the whole, so it is absolutely necessary that He should have a perfect knowledge of everything, without which omnipotence and omnipresence were useless. The Scriptures declare that God is the moral governor but the judge of all men; they represent Him as having given laws of the most spiritual character–that is to say, relating to the spirits of men in the most comprehensive manner. They reach to every part of our conduct, and not only direct the outward life, but give also law to the most retired thought and inward affection. Thus we are Pro 24:9, That the thought of foolishness is sin.
III. I shall close the subject WITH AN APPLICATION OF ITS SEVERAL USES.
1. Let us take occasion from the subject, to adore, with humble gratitude, the long suffering, patience, and tender compassion of our God. Does He see the first dark thought of lust or rage, and does He look on still and spare us till it be fully formed and executed? How incomprehensible, then, must be His patience.
2. Let the subject of the Divine omniscience be a prevailing motive with us to honesty and sincerity. He who can thus realize the Divine presence, cannot, dare not be a hypocrite.
3. Again, from the subject of the Divine omnipresence, let every sinner remember that God is present at the commission of all his crimes.
4. Further, the doctrine of the Divine omniscience affords abundant cause of joy to the godly. His eyes are continually upon you for good. He is perfectly acquainted with your wants, and He knows all things that are required for their supply. This qualifies Him to be the object of your trust and confidence. On Him you may safely depend.
5. Lastly, let the doctrine of Divine omniscience restrain us from every sin, and excite us to every duty, Thou God seest me. (J. F. Denham.)
The Divine inspection of man
I. LOOK AT THE TEXT IN A DOCTRINAL ASPECT.
1. God sees us Himself.
2. God sees us completely.
3. God sees us perpetually.
4. God sees every rational being as He sees us. The Indian, the
African: all can adopt language of text.
II. LOOK AT THE TEXT IN A PRACTICAL ASPECT. The thought of Gods omnipresence, when received into the heart, is–
1. One of the most powerful restraints from the commission of sin.
2. One of the most powerful incentives to do His will.
3. A source of true delight.
4. A remedy for the dangers and sorrows of life. (A. McAuslane, D. D.)
The angel in the wilderness
I. THE NAME OF THE LORD. Thou God seest me, or, Thou God of vision; for she said, Have I also here looked after Him that seeth me? i.e., I have seen Him that He has seen me; I have seen Him and lived. Hagars seeing God was Gods seeing Hagar. The vision was not merely objective, but subjective. The state of Hagars mind was doubtless preparation for some such interposition. Lamenting her sin, weary, desolate, praying for help. Mans extremity is Gods opportunity.
II. CONNECT THE REVELATION WITH THE PERSONAL HISTORY. Hagar saw the Lord, received His word of grace into her heart, obeyed His commandment. The faith which initiates practical obedience is a progressive blessedness. When we know that God has appeared unto us, when we have looked into His countenance in the light of His reconciling love, when we feel assured that our life is under His eye, that it may be in His hand, then bondage is liberty, submission is delight, patience is growing expectation. (R. A. Redford, M. A.)
Hagar in the wilderness
This self-interrogation of Hagar is suggestive of three things.
I. IT SUGGESTS A SOLEMN FACT IS HUMAN HISTORY. God sees us.
1. The very nature of God implies this.
2. The Bible teaches this.
II. IT SUGGESTS A SAD TENDENCY IN HUMAN NATURE. Hagars question implies a fear that she had not been sufficiently conscious of this fact.
1. The signs of this tendency.
(1) Deadness of soul.
(2) Profanity of life.
2. The causes of this tendency.
(1) Dislike of God.
(2) Dread of God.
III. IT SUGGESTS AN URGENT OBLIGATION IN HUMAN LIFE. A sense of Gods continual presence will–
1. Restrain from sin.
2. Stimulate to virtue.
3. Strengthen for trial.
4. Qualify for the full mission of life. (Homilist.)
Omniscience
I. THE GENERAL DOCTRINE. God sees us.
1. This may be easily proved, even from the nature of God. It were hard to suppose a God who could not see His own creatures; it were difficult in the extreme to imagine a divinity who could not behold the actions of the works of His hands. The word which the Greeks applied to God implied that He was a God who could see. They called Him (Theos); and they derived that word, if I read rightly, from the root (Theisthai), to see, because they regarded God as being the All-seeing One, whose eye took in the whole universe at a glance, and whose knowledge extended far beyond that of mortals. There were no god if that God had no eyes, for a blind God were no God at all.
2. Yet, further, we are sure that God must see us, for we are taught in the Scriptures that God is everywhere, and if God be everywhere, what doth hinder Him from seeing all that is done in every part of His universe?
3. But lest any should suppose that God may be in a place, and yet slumbering, let me remind him that in every spot to which he can travel there is not simply God but Gods activity. Wherever I go I shall find, not a slumbering God, but a God busy about the affairs of this world.
4. I have one more proof to offer which I think to be conclusive. God, we may be sure, sees us, when we remember that He can see a thing before it happens. If He beholds an event before it transpires, surely reason dictates He must see a thing that is happening now. Read those ancient prophecies, read what God said should be the end of Babylon and of Nineveh; just turn to the chapter where you read of Edoms doom, or where you are told that Tyre shall be desolate; then walk through the lands of the East, and see Nineveh and Babylon cast to the ground, the cities ruined; and then reply to this question–Is not God a God of foreknowledge?
II. Now I come, in the second place, to the SPECIAL DOCTRINE: Thou God seest me.
1. Mark, God sees you–selecting anyone out of this congregation–He sees you, He sees you as much as if there were nobody else in the world for Him to look at.
2. God sees you entirely.
3. God sees you constantly.
4. Supremely.
III. Now I come to DIFFERENT INFERENCES for different persons, to serve different purposes.
1. First, to the prayerful. Prayerful man, prayerful woman, here is a consolation–God sees you: and if He can see you, surely He can hear you.
2. I have given a word for the prayerful, now a word for the careful. Some here are very full of care, and doubts, and anxieties, and fears. Dont give up in despair. If your case be ever so bad, God can see your care, your troubles, and your anxieties.
3. And now a word to the slandered. There are some of us who come in for a very large share of slander. It is very seldom that the slander market is much below par; it usually runs up at a very mighty rate; and there are persons who will take shares to any amount. Well, what matters it?
Suppose you are slandered; here is a comfort: Thou God seest me. They say that such-and-such is your motive, but you need not answer them; you can say God knows that matter.
4. Now a sentence or two to some of you who are ungodly and know not Christ. (C. H. Spurgeon.)
Hagar at the fountain
I. In speaking of Hagar I shall first dwell for a little upon HER REMARKABLE EXPERIENCE.
1. Observe that Hagar had outlawed herself. The untamable spirit which afterwards showed itself in her son Ishmael raged in her bosom. So, too, have we met with those who have deliberately left the ways of God and the people of God, and all semblance of goodness, because they have thought themselves badly used. They do not, indeed, care what becomes of them: they would flee from the presence of God Himself if they could.
2. While she was there, in the moment of her desperation, she was found by the angel. What was there about her that Jehovah should come out of His place to seek her? Yet He came in unexpected grace as He is wont to do. He remembered the low estate of His handmaiden, and because His mercy endureth forever, He found her by the fountain in the wilderness.
3. When the angel of the Lord found Hagar, He dealt graciously with her. Indeed this was the object of His finding her; He Game in pity, not in wrath. Blessed be God, it has happened to tens of thousands that where sin abounded, grace did much more abound. When they have run away and outlawed themselves, grace has followed them, grace has convicted them, grace has admonished them, and grace has made large promises to them.
II. Now I want you to notice HER DEVOUT ACKNOWLEDGMENT. When that which we have described happened to her, she acknowledged the living God. My text says, She called the name of the Lord that spake unto her, Thou God seest me.
1. She spake to Him that spake to her: after this fashion do we all begin our communion with God. Oh, when God speaks to you, you will soon find a tongue to speak to Him. What did she say?
2. She acknowledged Him to be God. She called the name of the Lord that spake to her, Thou God seest me. It is one thing to believe there is a
God, but it is quite another thing to know it by coming into personal contact with Him.
3. Observe that she acknowledged His observant love. She could not help acknowledging it, for it flashed before her eyes.
4. In the presence of that God she felt overpowered and ready to yield. She was so overwhelmed that no rebellion remained within her. She girds her garments about her, and she makes the best of her way home to the tent of Sarai. Her mistress is hard; but sin is harder.
III. Let me now call to your notice THE MANIFEST AMAZEMENT of this woman; for in her glad surprise she uttered a sentence which runs as follows: Have I also here looked after Him that seeth me? Expositors will tell you that as many senses may be given to this sentence as there are words in it; and each one of these senses will bear a measure of decent defence. I shall not go into them all, but I think I see clearly that she was amazed that God should care for her. Thou God seest me. Have I also here looked after Him that seeth me? Does He see me? Do I see Him? Do you not say, Why me, my Lord? Why me? Sit still in holy wonder, and adore and bless the Lord.
5. I think her next amazement was that she should have been such a long time without ever thinking of Him who had thought so much of her. She says, Have I also here looked unto Him that seeth me? What! Have I been these years with Abraham, and heard about the God who has been looking at me in love, and have I never glanced a thought to Him? Her ungodliness astounds her.
6. But next, she is amazed still more to think that at last she does look unto God. In effect she cries, What! Has it come to this? Have I also here looked after Him that seeth me? Is Hagar at last converted? What a surprise it must be to rebels to be thus seized in the arms of grace and transformed into friends of the King! I ask God that such a surprise may await some who are here today. May you also inquire in amazement, Have I here also looked after Him that seeth me?
7. One other surprise Hagar had, and that was the surprise to think that she was alive. It was the common conviction of that age that no man could see God and live. The awakened sinner, when he is met with by the God of grace, wonders that he has not been cut down as a cumberer of the ground.
IV. HER HUMBLE WORSHIP.
1. She worshipped God heartily and intelligently, according to her knowledge.
2. She worshipped beyond her knowledge, according to her apprehension.
3. Her worship was wonderfully personal.
4. Her worship proved itself deeply true, for it was followed by immediate practical obedience to the command of the Lord.
V. We will conclude by glancing for an instant at the well which became THE SUGGESTIVE MEMORIAL of this special manifestation and singular experience. That well–we do not know what it had been called before–but that Beer, or well, was henceforth called Beer-lahai-roi, or the well of Him that liveth and seeth. Will we not all at this time drink of that well? It was a very happy thought to attach a holy name to a well, so that every traveller might learn of God as he refreshed himself. When a person comes to drink at certain fountains he reads, Drink, gentle traveller, drink and pray. The inscription is most suitable. It is fit that men should pray when they receive so precious a refreshment as pure water. It was specially meet that travellers should henceforth and forever pray at a spot where the Lord Himself had been, and had called to Himself a wanderer who had felt compelled to cry, God lives, and God sees. (C. H. Spurgeon.)
What seeing God does for us
(Sermon to children.) Thou God seest me–a name for God found by a woman who had run away from duty. She could not run away from God. It took her back to duty to feel that God saw her (Jonah, and Psa 139:1-24).
I. GODS EYE ON US MAY MAKE US UNCOMFORTABLE. Illustration: Servant girl cutting out eyes of picture which seemed to watch her pilfering. Sentinels in Portland prison. Prison with hole in door, and the warders eye ever there.
II. IT MAY MAKE US HAPPY. If we are in any trouble. Sad thing to feel alone. Widowed mother in trouble. Little children say, Is God dead, mother? If God sees, He must be there. If He is there, He must be there as Helper.
III. IT MAY MAKE US STRONG. Can do all things through Him who strengthens us. Some, like Adam and Eve, hide from God. Some, like David, can say, I flee unto Thee to hide me. (The Weekly Pulpit.)
The eye of God always upon us
I. A REFLECTION VERY PLEASING TO GOOD MEN. Thou God seest me.
1. This is a pleasing reflection when I fear some hidden corruption which has hindered the answer of prayer, and often deprived me of comfort, but which I cannot, after the most faithful investigation, detect. He can discern it–Show me wherefore Thou contendest with me.
2. This is a pleasing reflection when I feel those infirmities which make me groan. He sees grace, however small; He sees the disadvantages of my situation, the influence of the body over the mind, and of sensible things over the body; He sees that the spirit indeed is willing when the flesh is weak.
3. This is a pleasing reflection with regard to prayer. I often know not what to pray for as I ought; but He always knows what to give. I cannot express myself properly in words; but words are not necessary to inform Him who knoweth what is the mind of the Spirit–my desire is before Him, and my groaning is not hid from Him.
4. This is a pleasing reflection when I am suffering under the suspicions of friends or the reproaches of enemies. Behold my witness is in heaven, and my record is on high. Lord, Thou knowest all things, Thou knowest that I love Thee.
5. This is a pleasing reflection when I am in trouble. He knows all my walking through this great wilderness; He knows where the burden presses; He knows how long to continue the trial, and by what means to remove it.
II. TO THE WICKED IT IS A VERY AWFUL REFLECTION.
1. God sees everything you do.
2. He does not forget anything He has seen.
3. And to complete the terror of this consideration–all He has seen He will publish before the whole world: and He will also punish all that He has seen with everlasting destruction from the presence of the Lord, and from the glory of His power.
III. The reflection will be found very USEFUL TO ALL.
1. Useful as a check to sin. For can a person sin while he realizes this? Can he affront the Almighty to His very face?–Impossible.
2. Useful as a motive to virtue. The presence, the eye of One who is above us, and whom we highly esteem and reverence, elevates our minds and refines our behaviour; and we desire to act so as to gain His approbation. A servant feels this when he is before his master, and a subject when he is before the king. One of the heathen philosophers, therefore, recommended his pupils, as the best means to induce and enable them to behave worthily, to imagine that some very distinguished character was always looking upon them. But what was the eye of a Care compared with the eye of Jehovah!
3. Useful as a reason for simplicity and godly sincerity. Oh! let it banish all dissimulation from our religious exercises; and, whether we read, or hear, or pray, or surround the table of the Lord, let us remember that God weigheth the spirits. If we had to do with men only, a fair appearance might be sufficient; but the Lord looketh to the heart. And can we play the hypocrite under those eyes which are as a flame of fire? (W. Jay.)
The omnipresence of God
1. The first idea presented to us is one of wonder, admiration, and comfort. It does not so much express her awe as her surprise and delight, that the God of whom she had heard in Abrahams family should have appeared to her in her perplexity. Have I also here looked after Him that seeth me?
2. I go on to observe that the omnipresence of God is salutary only when it implies watchful and personal inspection of our conduct, and personal interest in our welfare. We are under a government; we live under an immutable system of law. We ignorantly think to evade it; but the Lawgiver is all eye and all ear. We have no adequate motive for a moral life, except it be the active oversight of a moral Ruler. Every transgressor hopes to escape observation. The great majority need a power out of ourselves, independent of our own strength, resolutions, or sense of duty; yet not superseding, but quickening and aiding these motives to high moral conduct. We do not want to set aside the social esteem which follows good conduct; but this being of most precarious quality, we want to aid it by the sense of Divine approval, manifested to the individual by a personal, all-seeing Judge and Ruler. (B. Kent, M. A.)
Gods all-seeing eye
I. THAT WE ARE EACH OF US THE OBJECTS OF THE DIVINE NOTICE.
1. God sees us by virtue of His omnipresence.
2. God sees us that we may be the objects of His providential care.
3. God sees us as preparatory to the final judgment.
II. SOME OF THOSE SEASONS WHEN WE ARE PRONE TO FORGET THE DIVINE OMNIPRESENCE.
1. In discharge of the common duties of life how often may we say, Have I here looked after Him that seeth me? When we come to the sanctuary we expect to meet with God, for we know that He has said, In all places where I record My name I will come and bless them. But when the services of the sanctuary are ended, and the Sabbath is closed, and the morrow has come, and one man has gone to his farm, another to his merchandise, how prone are we to lose sight of the solemn truth, Thou God seest me.
2. Under the pressure of severe temptation how often may we propose this question.
3. So, too, in reference to some of the sorrowful events of human life the inquiry of nay text will apply. If you have ever been sorrowful and have not been comforted–if you have been weak, and have not been strengthened–if you have been despairing, and hope has not revived, it has not beenbecause God has forsaken you, but because you have not looked or sought for Him; and oh, if God had only come to us when we looked for Him–if He had not surprised us with many a visit, and succoured us with unexpected help, how seldom would He have come to us at all. (H. J. Gamble.)
The omniscience of God illustrated a sermon to children
I. WHO IS GOD?
1. A Being, great in power, wisdom, knowledge, love.
2. A Judge.
3. Your Father. His eye is upon you, to protect, preserve, supply wants.
4. Your Saviour.
II. WHY DOES GOD SEE ME?
1. Because He is full of goodness and mercy.
2. Because He loves you, and would make you happy, by making you like Himself.
III. WHEN DOES GOD SEE ME? At all times. He sees you when you entice others to join you in some foolish act, add while you are making the lie to hide the fault; He sees you making that lie. He sees you when Satan is busy about you, to do you some mischief, and keeps Satan away that he may not hurt you.
IV. WHERE DOES GOD SEE ME? In all places. Adam among trees. Hagar in wilderness. Jonah inside monster of deep. Daniel in lions den.
V. WHAT DOES GOD SEE IN ME? He sees in you, my child, a sinful heart; He sees you a child of fallen Adam, ready to follow the temptations of Satan, and to do all manner of evil. Again: God sees in you children a backwardness and reluctancy to do what He commands: and you dont like reading your Bibles, and you dont like coming to church.
VI. WHAT DOES GOD WISH TO SEE IN ME? He wishes to see in you repentance, that you may ask for forgiveness for the past, and help for the time to come. He wishes to see in you a prayerful heart; not a mere saying, but a thinking of the words you say. (T. J. Judkin.)
The all-seeing eye
1. God sees your heart–what you are. Others do not see your heart; they cannot. They can only see what is outward. You cannot see the heart of so small a thing as a watch. It has a gold or silver case, and a beautiful dial, and hands such as good watches have, and you may pay a large sum of money for it; and yet its inside, which is the real watch, may be all defective and wrong. Now your heart determines what you are. As a man thinketh in his heart, so is he. It is what you think and feel, and wish, and purpose, that marks out what you really are. And I daresay you are sometimes thankful enough that nobody can see that; things are often outwardly so good, and yet so bad within. But God sees it all–all that we are within–all that is going on in our inmost heart. The heart is transparent to Him.It is as if it were made of glass.
2. God sees your life–what you do. Much of what is outward, as well as all that is within, is unseen and unknown by others. Many things are done secretly. I have been in institutions in which a large number of young people are being educated. Looking from the governors room into the common hall where they work and play and get their meals, is a window that commands the whole. He had scarcely to rise from his chair in order to see all that was going on. And they knew it. Every now and then you might see an eye turned to the window, especially if there was anything questionable or wrong going on. And sure enough there was the face at the window–all was seen by the governor! And yet, even in such a case, where there is the sharpest lookout, it is possible to elude observation; things are done which no one sees, which everybody denies, and sometimes it is impossible to find out who has been the wrong-doer. But God sees all. Nothing escapes His observation. He slumbers not nor sleeps. The most secret thing that anyone can do, lies open to Him. Every word, though spoken in a whisper, He hears. Every act, however hidden, His eye looks right down upon.
3. God sees you in the dark. It is wonderful what an idea most people have of darkness, as covering and hiding things, Now, we need to be reminded that however it may be with men, darkness makes no difference to God. He sees in the dark just as in the light; so that, so far as He is concerned–and it is mainly with Him we have to do–it is of no use waiting till night, till it is dark.
4. God sees you in the crowd. When one wishes not to be seen, he likes to get into a crowd. We speak of being lost in the crowd. Hence it is so easy to do many things in a crowd, which one would not do alone. Hence evil becomes so bold in a crowd. I recollect seeing a number of youths standing at a corner, in a seafaring town, going great lengths in the way of scoffing and reviling and ridiculing all that was good. A friend challenged any one of them to go out with him along a country road and say the same things there. He dared them to do, one by one, what they did boldly in the mass. I need not say the challenge was not accepted–all shrunk from it. But here, too, it is otherwise with God than it is with men. Just as darkness makes no difference, so numbers make none. Each individual out of ten thousand stands out as distinctly as if there were but the one.
5. God sees you when alone. A strange feeling of being unobserved, so as to be at liberty to do anything, comes over one when he is alone. There is such a sense of solitude that, so far as anyone else is concerned, it seems to matter little what one does. To be left alone with oneself is far more dangerous for some than to be surrounded by the most skilful of tempters. Many have found their way to prison and to ruin just through being left alone. But when one is most alone, in the most out-of-the-way place, in the remotest corner of the earth–God sees. Gehazi, the prophets servant, thought he was all unobserved when he hurried after Naaman, the Syrian, after he was healed, and by a lying device got money from him, which he stowed away securely, and then presented himself before his master. How he must have been startled when Elisha said, Went not my heart with thee? And so God says, Can any hide himself in secret places that I shall not see him?
6. God sees you everywhere. The eyes of the Lord are in every place, beholding the evil and the good (Pro 15:3). The eyes of the Lord run to and fro, throughout the whole earth (2Ch 16:9). Do not I fill heaven and earth, saith the Lord (Jer 23:24).
7. God sees you always. There is no moment when He does not see you–night or day–waking or sleeping–alone or in company. It is told of Linnaeus, the famous naturalist, that he was greatly impressed with this thought, and that it told on his conversation, his writings, and his conduct. He felt the importance of this so much that he wrote over the door of his study the Latin words: Innocui vivite; Numen adest; Live innocently; God is here. We might well have these words before us everywhere. (J. H. Wilson, M. A.)
The punctuality of Providence
We wonder at the smooth working of the machinery for feeding a great city; and how, day by day, the provisions come at the right time, and are parted out among hundreds of thousands of homes. But we seldom think of the punctual love, the perfect knowledge, the profound wisdom which cares for us all, and is always in time with its gifts. (A. Maclaren, D. D.)
Gods eye
We think much of being seen of men; some of us would do anything for the sake of keeping up appearances. We should not give a penny to the offertory instead of a shilling if our neighbour could see us; we should not sell an adulterated article over the counter if a friend were looking over our shoulder. There are certain things which we do in private which we would not let our acquaintances know, and yet God knows all. We may lock our door, we may draw down the blind before we commit a sin, but God sees us: no lock shuts Him out. (H. J. Wilmot Buxton, M. A.)
Gods omniscience
Nomus, one of the heathen gods, is said to have complained of Vulcan, that he had not set a grate at every mans breast. God hath a glazed window in the darkest houses of clay; He sees what is done in them when none other can. To Gods omnipotence there is nothing impossible; and to Gods omniscience there is nothing invisible.
God is present
Here is a young banker. When he was a boy in a country home, his mother bought for him an illuminated card with this text on it. It was framed and hung at the foot of his bed, so that every morning it was the first thing that met his eye when he awoke. By and by he went to a large city and entered a banking establishment. His fathers last words to him, as he bade him good-bye, were, Remember your motto, Thou God seest me. He soon rose to position, securing the unlimited confidence of his employers. Then came the hour of temptation–to enrich himself by taking a large sum of money and running off. It grew upon him and mastered him. All was ready. He stayed behind when the other clerks left the office, He turned the key of the safe and the heavy door swung open. The money was counted. It was in his hands. The deed was all but done, when the old text–the text of his boyhood–flashed out. Conscience awoke. The money fell from his hands. It seemed as if it had a voice–as if it said, Thou God seest me, and the agonized youth cried out, O God of my mother, save me from this awful crime. The money was replaced, and the young man was saved. (J. H. Wilson, M. A.)
Unconscious surveillance
Some years since a trio of gentlemen, members of a large mercantile firm, came into the office of the writer, and, under injunctions of profound secrecy, desired the favour of using the window for a few days. The privilege was readily granted, and one of their number was at once installed behind a curtain, where, with a powerful glass, he could rigidly scrutinize every movement of a certain clerk in a large building across the way. The young man, all unconscious of the vigilant, eye constantly upon him, was absorbed in his duties, making entries and receiving money; and, whatever consciousness of innocence or guilt was carried about with him, the suspicion of a rigid watch upon his actions–every movement closely scanned and weighed by his employers–doubtless had never entered his mind. The surveillance was continuednearly a week when it was abruptly terminated, and the result, whether in discovery of wrong or establishing innocence, I never learned. The incident made a profound impression upon me, suggesting, with thrilling distinctness, the solemn truth which men are so prone to forget, Thou God seest me, and enabling me as never before to realize how open before Him are the hearts and ways of men, their desires, volitions, actions; and that at last He shall bring every work into judgment whether it be good or whether it be evil. (Old Testament Anecdotes.)
Thought of omniscience
A man went to steal corn from his neighbours field. He took his little boy with him to keep a lookout, so as to give warning in case anyone should come along. Before commencing he looked all around, first one way and then the other; and not seeing any person he was just about to fill his bag when the son cried out, Father, there is one way you havent looked yet! The father supposed that someone was coming, and asked his son which way he meant. He answered, You forgot to look up! The father, conscience-stricken, took his boy by the hand, and hurried home without the corn which he had designed to take.
Power of the eye
Mazzinis soul was an inner lamp, shining through him always. Here was the strength of his personal influence. You could not doubt his glance. (Thousand New Illustrations.)
Perfection of omniscience
Is this universe an unsurveyed and solitary waste? Do you fancy there is no presence to cheer it, nor eye to look upon it forever? There is an eye whose vision is spread all over this amazing scene. There is a mind present unto it in all its illimitable extent. The Eternal One at the same moment converses with its immeasurably remote extremes. There is a mind to whose intelligence all this amazing vast of worlds on worlds, and suns on suns, and systems on systems, is distinctly apparent. Every atom in this magnificent immensity, whether sinking in its depths or aspiring in its heights, whether resting on its axis or whirling on its verge, is watched by the intense and eternal scrutiny of the omnipresent and omniscient God. (Bishop Hamline.)
God is ever near
The people of God, if they read nature aright, might learn much from even her humblest page; for the bending grass has a voice as distinct, if not as loud, as the sturdy oak. Myriad voices ever testify that God is near. This truth was found beautifully realized a little while ago by one of the agents of the London City Mission, who was visiting in one of those courts where the houses are crowded with inhabitants, and where every room is the dwelling of a family. In a lone room at the top of one of these houses the agent met with an aged woman, whose scanty pittance of half-a-crown a week was scarcely sufficient for her bare subsistence. He observed, in a broken teapot that stood in the window, a strawberry plant, growing and flourishing. He remarked, from time to time, how it continued to grow, and with what jealous care it was watched and tended. Your plant flourishes nicely; you will soon have strawberries upon it. Oh, sir, replied the woman, it is not for the sake of the fruit that I grow it. Then why do you take so much care of it? he inquired. Well, sir, was the answer, I am very poor, too poor to keep any living creature; but it is a great comfort to me to have that living plant; for I know it can only live by the power of God; and as I see it live and grow from day to day, it tells me that God is near. Thou God seest me. A young Christian lady was laid on a sick bed. She was often unprotected and alone. One night very late, as she was lying awake on her bed, her family all asleep in their rooms around, a man was seen by her entering her door. He stopped a moment after he had gained entrance, her little night lamp shining on them both from the stand by her bedside. He saw this sick girl surveying him with perfect tranquillity. She raised her finger, pointing upward, and said, Do you know that God sees you? The man waited a moment, but made no reply, and then turned and walked immediately out, having opened no other door than the street door and the door of her chamber. Thus God interposed and defended her by the weakest instrument, but with the mightiest power. Thou God seest me. When the great Phidias had completed his reclining statue of Theseus, someone, knowing that the statue was to occupy an elevated position in the temple, and observing that the back of the masterpiece was as highly polished and as carefully completed as was the front, asked why such waste of time and energy, when no one would ever see whether it was finished or in the rough. The sculptor calmly and reverently replied, Men may not see it, but the gods will. Our every act is under the inspection of the living God. (Christian Age.)
One of Gods ambassadors
It presented a difficulty to the mind of the Emperor Trajan, that God should be everywhere and yet not be seen by mortal eye. You teach me, said the Emperor, on one occasion, to Rabbi Joshua, that your God is everywhere; and you boast that He resides among your nation. I should like to see Him. Gods presence is indeed everywhere, said the Rabbi, but He cannot be seen. No mortal eye can behold His glory. The Emperor insisted. Well, said Joshua; but suppose we go first, and look at one of His ambassadors. The emperor assented. The rabbi took him into the open air. It was noonday; and he bade him look on the sun, blazing in its meridian splendour. I cannot see, said Trajan; the light dazzles me. Said the rabbi, Thou art unable to bear the light of one of these creatures; how, then, couldst thou look upon the Creator? Would not such a light annihilate thee?
God counts
A plate of sweet cakes was brought in and laid upon the table. Two children played upon the hearth rug before the fire. Oh, I want one of those cakes! cried the little boy, jumping up as soon as his mother went out, and going on tiptoe towards the table. No, no, said his sister, pulling him back, you must not touch. Mother wont know it; she did not count them, he cried, shaking her off and stretching out his hand. If she didnt perhaps God counted, answered the other. The little boys hand was stayed. Yes, children, be sure God counts. (Childrens Missionary Record.)
God sees us through Christ
Thou God seest me is a very unwelcome thought to a great many men, and it will be so, unless we can give it the modification which it receives from belief in the divinity of Jesus Christ, and feel sure that the eyes which are blazing with Divine Omniscience are dewy with Divine and human love. (A. Maclaren, D. D.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. And she called the name of the Lord] She invoked ( vattikra) the name of Jehovah who spake unto her, thus: Thou God seest me! She found that the eye of a merciful God had been upon her in all her wanderings and afflictions; and her words seem to intimate that she had been seeking the Divine help and protection, for she says, Have I also (or have I not also) looked after him that seeth me?
This last clause of the verse is very obscure and is rendered differently by all the versions. The general sense taken out of it is this, That Hagar was now convinced that God himself had appeared unto her, and was surprised to find that, notwithstanding this, she was still permitted to live; for it is generally supposed that if God appeared to any, they must be consumed by his glories. This is frequently alluded to in the sacred writings. As the word acharey, which we render simply after, in other places signifies the last days or after times, (see Ex 33:23,) it may probably have a similar meaning here; and indeed this makes a consistent sense: Have I here also seen the LATTER PURPOSES or DESIGNS of him who seeth me? An exclamation which may be referred to that discovery which God made in the preceding verse of the future state of her descendants.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thou God seest me; thou hast been pleased to take notice and care of me, and graciously to manifest thyself unto me.
After him that seeth me, i.e. after that God whose eye is upon me for good. So she chides herself for her neglect of God, and of his providence, and that not only in her master’s house, but even here in the wilderness, where her desolate and miserable condition should have made her look after and call upon God for help. Or rather, these are words of admiration: q.d. Have I also here, i.e. in this desolate wilderness,
looked after him that seeth me, i.e. seen the face of my gracious God! That God should appear to me in my master’s house, where he used to manifest himself, was not strange; but that I should have such a favour here, that God should not only look upon me, but admit me to look upon him, and visibly appear to me after I had run away from him, and from my godly master, this was more than I could hope or expect! Others thus, Have I here seen after him that sees me? i.e. after the vision of him that hath appeared to me? i.e. Do I yet see and live after I have seen God? She wonders at it, because it was then the common opinion that an appearance of God to any person was a forerunner of death. See Gen 32:30; Exo 33:20; Jdg 6:22; 13:22. And seeing is here put for living, one function of life for life itself, as Exo 24:11; Ecc 11:7-8. But the word seeing put by itself, as here it is, is neither in those places, nor elsewhere, used for living. And had that been her meaning, she would have expressed it plainly, as they do in the places alleged, and not have used so dark and dubious a metaphor, nor would have said, after him that sees me, but rather, after I have seen him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. called the namecommon inancient times to name places from circumstances; and the name givento this well was a grateful recognition of God’s gracious appearancein the hour of Hagar’s distress.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And she called the name of the Lord that spake unto her,…. Either she called on the name of the Lord, and prayed unto him, that he would forgive her sin and give her some fresh tokens of his love; and also gave him thanks for his gracious regards unto her, that he should look upon, and look after so mean a creature, and such a backslider as she was, and return her, and make such gracious promises to her; so the Targum of Onkelos,
“she prayed in the name of the Lord;”
and the Targum of Jonathan is,
“and she confessed, or gave thanks before the Lord, whose Word spake unto her;”
and the Jerusalem Targum takes in both prayer and praise,
“and Hagar gave thanks, and prayed in the name of the Word of the Lord, who was revealed unto her:”
in which may be observed the sense of the ancient synagogue, that this angel that appeared to Hagar, and talked with her, was the Word of the Lord, the eternal Logos, or Son of God: or else the sense is, that she gave the following name or epithet to the Lord, that vouchsafed to discourse with her,
thou God seest me; she perceived by experience his eye was upon her wherever she was, and saw all she did; saw all her transgressions, her contempt of her mistress, and her flight from her; saw her when she was at the fountain, and reproved and recalled her, and sent her back; saw all the workings of her heart, her repentance and sorrow for her sins; looked and smiled upon her, and gave her exceeding great and precious promises: he looked upon her, both with his eye of omniscience and providence, and with his eye of love, and grace, and mercy; yea, she was sensible that he was not only the God that saw her, but saw all things; was God omniscient, and therefore gives him this name under a thorough conviction and deep sense of his omniscience; and so Onkelos paraphrases the words,
“thou art he, the God that sees all things;”
for she said, have I also here looked after him that seeth me? this she said within herself, either as blaming herself, that she should not look after God in this desolate place until now, and call upon him, and praise his name, whose eye was upon her, and had a concern for her, and care over her; and yet so ungrateful she had been as to neglect him, and not seek after him as it became her: or as wondering that here, in this wilderness, she should be favoured with the sight of God, and of his angel, whom she had seen in Abram’s house; where to see him was not so strange and marvellous, but it was to have a sight of him in such a place, and under such circumstances as she was: or else as admiring that she should be alive after she had had such a vision of God, it being a notion that pretty much obtained, that none could see God and live, only his back parts were to be seen; wherefore others read the words, and they will bear such a version, “have not I also seen here the back parts of him that seeth me?” y so Moses did, Ex 33:23.
y So Fagius.
Fuente: John Gill’s Exposition of the Entire Bible
In the angel, Hagar recognised God manifesting Himself to her, the presence of Jehovah, and called Him, “ Thou art a God of seeing; for she said, Have I also seen here after seeing? ” Believing that a man must die if he saw God (Exo 20:19; Exo 33:20), Hagar was astonished that she had seen God and remained alive, and called Jehovah, who had spoken to her, “God of seeing,” i.e., who allows Himself to be seen, because here, on the spot where this sight was granted her, after seeing she still saw, i.e., remained alive. From this occurrence the well received the name of “ well of the seeing alive, ” i.e., at which a man saw God and remained alive. Beer-lahai-roi: according to Ewald, is to be regarded as a composite noun, and as a sign of the genitive; but this explanation, in which is treated as a pausal form of , does not suit the form with the accent upon the last syllable, which points rather to the participle with the first pers. suffix. On this ground Delitzsch and others have decided in favour of the interpretation given in the Chaldee version, “Thou art a God of seeing, i.e., the all-seeing, from whose all-seeing eye the helpless and forsaken is not hidden even in the farthest corner of the desert.” “ Have I not even here (in the barren land of solitude) looked after Him, who saw me? ” and Beer-lahai-roi, “the well of the Living One who sees me, i.e., of the omnipresent Providence.” But still greater difficulties lie in the way of this view. It not only overthrows the close connection between this and the similar passages Gen 32:31; Exo 33:20; Jdg 13:22, where the sight of God excites a fear of death, but it renders the name, which the well received from this appearance of God, an inexplicable riddle. If Hagar called the God who appeared to her because she looked after Him whom she saw, i.e., as we must necessarily understand the word, saw not His face, but only His back; how could it ever occur to her or to any one else, to call the well Beer-lahai-roi, “well of the Living One, who sees me,” instead of Beer-el-roi? Moreover, what completely overthrows this explanation, is the fact that neither in Genesis nor anywhere in the Pentateuch is God called “the Living One;” and throughout the Old Testament it is only in contrast with the dead gods of idols of the heathen, a contrast never thought of here, that the expressions and occur, whilst is never used in the Old Testament as a name of God. For these reasons we must abide by the first explanation, and change the reading into .
(Note: The objections to this change in the accentuation are entirely counterbalanced by the grammatical difficulty connected with the second explanation. If, for example, is a participle with the 1st pers. suff., it should be written (Isa 29:15) or (Isa 47:10). cannot mean, “who sees me,” but “my seer,” an expression utterly inapplicable to God, which cannot be supported by a reference to Job 7:8, for the accentuation varies there; and the derivation of from “eye of the seeing,” for the eye which looks after me, is apparently fully warranted by the analogous expression in Jer 13:21.)
With regard to the well, it is still further added that it was between Kadesh (Gen 14:7) and Bered. Though Bered has not been discovered, Rowland believes, with good reason, that he has found the well of Hagar, which is mentioned again in Gen 24:62; Gen 25:11, in the spring Ain Kades, to the south of Beersheba, at the leading place of encampment of the caravans passing from Syria to Sinai, viz., Moyle, or Moilahi, or Muweilih (Robinson, Pal. i. p. 280), which the Arabs call Moilahi Hagar, and in the neighbourhood of which they point out a rock Beit Hagar. Bered must lie to the west of this.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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 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, (391) 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 of necessity walk as in his sight.
Have I also here seen after him that seeth me ? (392) Some translate this, ‘Have I not seen after the vision?’ (393) 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? (394) 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:’ (395) which many refer to an obscure vision, so that the phrase is deemed metaphorical. For as we do not plainly perceive men from behind; so 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 favorable. 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. (396) 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, as she had 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 blind, 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, (397) because God, who had always testified that he was present with her in the house of Abram, 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.’
(391) “ Deum visionis.” Though Calvin regards this interpretation as forced, it must not be denied that it has the sanction of the highest literary authorities. Le Clerc, Peter Martyr, Rosenmuller, Dathe, Gesenius, Lee, Professor Bush, and many others, all regard the word ראי, (roi,) as a substantive, not as a participle, — and consequently God is here spoken of as the God who reveals himself, not as the God who sees. — Ed
(392) “ Nonne etiam hic vidi post videntem me ?” “Have I not also here looked after him who seeth me?”
(393) “ Annon video, (h. e. vivo,) post videntem me, i.e., post visionem divinam, vel post visionem videntis me ?” Do I not see, (that is, live,) after him who seeth me? that is, after the divine vision, or after the vision of him that seeth me. — Junius, Piscator, etc., in Poli Syn. Ainsworth gives this version, ‘Have I also here seen after him that seeth me?’ Where stress is laid on the word here, as is done by Calvin, for the purpose of contrasting the desert with Abram’s house. The opinion, also, that the term ‘see’ is equivalent to ‘live,’ is supported by high authority. The meaning of the passage would then be, ‘Do I see, that is, live, after having beheld such a vision?’ — Ed
(394) Vatablus in Poli Syn. Perhaps the following paraphrase may bring out the sense of this obscure interpretation. We may suppose Hagar to exclaim: ‘Have I indeed seen at last? yet, not till after the vision itself had passed away; so that when I saw it literally, I was mentally blind, and did not know what I was looking at.’ — Ed.
(395) See Vulgate.
(396) These different interpretations, with others, may be seen in Poole’s Synopsis. — Ed.
(397) “ Loci enim notatio,” is in the French translation rendered, “ Le changement du lieu.” The change of place, as if it had been mutatio. — Ed
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 16:13. The name of the Lord.] Heb. The name of Jehovah. Thou, God, seest me. Heb. Thou art the God of vision, or rather of visibilitywho dost cause Thyself to be seendost manifest Thyself. Have I also here looked after Him that seeth me? Heb. Have I here seen after the vision; or, The back parts of my seerof Him who saw me. (Exo. 33:23.) The general sense is plainThou art still to me a God whom I, yet unpunished, saw: for, although I saw Thee, I still live and see the light of day.
Gen. 16:14. Beer-lahai-roi.] The fountain for the life of beholding. The name embodied the idea of the last verse. It was the well of seeing God, and yet living. Kadesh and Bered. It is said that the site of this well has lately been discovered. Its present name is Mai-lahhi-Hagar. Mai means water, being equivalent to Beera well. It lies twelve miles from Kadesh. Near it is a ruin, now called Beit Hagar (House of Hagar). A full account of this discovery is found in Williams Holy City.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 16:13-14
THE RETROSPECT OF A SPECIAL PROVIDENCE
Hagar had heard the voice of the Lord, and had distinct evidence of His providential care and regard. She was appointed to take a remarkable position and importance in the history of mankind. Now, when the surprise of this visitation is over, she has time calmly to reflect upon Gods gracious dealingsto take a retrospect of His special Providence, of which two things are here asserted:
I. That it is a revelation of God. She called the name of the Lord that spake unto her, Thou God seest me. God in His ultimate essence is invisible, and His nature is mysterious beyond the reaches of our souls. But God is pleased to reveal himself to some extent in His works and in human history, and to a still greater extent by a distinct voice from heaven, either as uttered to individuals or as expressed in the language of inspiration. The doctrine of a general Providence affects us languidly; the impression of it is vague; but there are times in our history when the events are so remarkable that it is as if God had spoken. His finger is plainly seen. To Hagar, the thought of this was more vivid; for she heard an audible voice, and saw the form of an angel, which was to her as the face of God. This revelation of God had three aspects.
1. It was severe. Hagar was reminded of her fault, and exhorted to instant duty. When God distinctly speaks, there must be a severe element in the voice, because He is holy and His creature is sinful.
2. It was soothing. God abounds in mercy, and speaks, not to afflict His creatures, but to assure them of His favour and compassion. But for this, the revelation of God would only alarm us and throw an awful light upon our misery. It is because God has heard our affliction that He speaks to us.
3. It produces the impression that God knows us
(1) intimately. Sight imparts most vivid and extensive knowledge. One glance conveys more to the mind than the most accurate and laboured description. God not only sees us, but sees through us, and knows us altogether. When we feel that we are thus thoroughly known in the inmost recesses of our soul we recognise the presence of God
(2) graciously. God sees us for good and not for evil. Were it not for this the thought of His piercing eye would overwhelm us. But the eye that looks upon us is kind. The light of love is in Gods countenance.
II. That it should excite amazement and gratitude.
1. Amazement. Hagar cried, Have I also here looked after Him that seeth me? It was a special privilege vouchsafed by Almighty God to one so obscure and miserable. It was far beyond the measure of His ordinary dealings with mankind. She saw but the hidings of Gods face, and yet she wondered that she could still see (i.e. live) after the vision. The thought of God when manifestly brought home to the soul is overpowering. It would seem as if when God appears that there is no room for any but Himselfthat the glory of the self-existent One would quench all else. God declared to Moses that no man should see His face alive. (Exo. 33:20.) Even he could but see the subdued glory of God, and could only endure by a special privilege. This feeling of awe lies at the root of all religion. It is the property of the childlike nature when the feelings are fresh and healthy. Those who affect to be superior to every feeling of awe and wonder put themselves out of sympathy with all that is spiritual and Divine.
2. Gratitude. The well was called Beer-lahai-roi, or well of life of vision; i.e., of life after a vision of God. This name was given by universal consent, for it was the memorial of Gods special kindness. After every manifestation of God, wonder resolves itself into praise. Where He appears, a well springs up in the wilderness to refresh our souls, and to impart the impulse of perpetual joy and thanksgiving.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 16:13-14. Hagar gratefully acknowledges the interposition of God as a very present help in trouble. It was the Lord, Jehovah, that came to her rescue. It was no created angel, but the very Messenger of the Covenant Himself, the Lord, the Eternal God. As such, Hagar hails this heavenly visitor: Thou regardest the low estate of thy handmaiden. And she seems to dwell on the seasonable and unlooked-for promptness of the help afforded: Have I also here looked after Him that seeth me? Was I looking out for Him? Or did His gracious Providence surprise me, and His gracious eye almost startle me, when He sought out one, alas! too far gone in hardness of heart ever to have thought of seeking Him? It is undoubtedly a memorable crisis in her history if it be rightly followed up and followed out. Truly may the well be called the well of Him that liveth and seeth meof the living God who looketh on my affliction; and justly may the child be named Ishmael, as the token that the Lord will hear the cry of the oppressed, and deliver the fainting soul.(Candlish.)
Under the old Covenant such manifestations of God were only given to Moses, to Hagar, and to some others. But under the new Covenant, God was revealed in His Son. Men saw their invisible Maker and Judge. The special care of God for each individual man was seen in the gracious ministry of our Lord on earth.
A particular Providence.
1. Difficult to believe. We imagine God as working upon a large plan, but not as seeing and caring for individuals. It is not easy to bring ourselves to the belief that He is about our path, and about our bed, and spieth out all our ways. We think of God in heaven, and forget that He is also on earth. What an effect it would have upon our lives if we really believed that God sees, and hears, and notes down everything we do!
2. Sufficiently attested by examples in Holy Scripture. Under the law we have many instances of Gods special dealings with some men. The whole history of the Jewish people was an example of a particular Providence. All this is intended to show us Gods care and concern for each man. In the Bible this doctrine is demonstrated in a few selected instances, so that we might learn the principles upon which God rules the whole world of mankind.
3. Made clear and certain by the history of our Lords work on earth. Christ was the image of the invisible God, making known to us what God is, and how He feels towards mankind. In this ministry on earth He showed us how each man is known and cared for; how the sorrows and wants of each touch the heart of infinite love. He spoke distinctly to men, and for the time (as it were) concentrated all His power and grace upon them.
4. Realised in the history of every believer. The Christian believes not only in Gods great love towards all mankind, but can say with St. Paul, Christ loved me, and gave Himself for me. He knows that Divine love is not a vague feeling towards the mass of mankind, but a distinct affection for each. His own heart has answered to that love. The Shepherd of his soul has called him by name. He can no longer doubt that God knows and remembers him, and orders all his ways.
God beholds thee, individually, whoever thou art. He calls thee by name. He knows what is in thee, all thy own peculiar feelings and thoughts, thy dispositions and likings, thy strength and thy weakness. He views thee in thy day of rejoicing, and thy day of sorrow. He sympathises in thy hopes and thy temptations. He interests Himself in all thy anxieties and remembrances, all the risings and fallings of thy spirit. He has numbered the very hairs of thy head and the cubits of thy stature. He compasses thee round and bears thee in His arms; He takes thee up and sets thee down. He notes thy very countenance, whether smiling or in tears, whether healthful or sickly. He looks tenderly upon thy hands and thy feet; He hears thy voice, the beating of thy heart, and thy very breathing. Thou art not only His creature; thou art man redeemed and sanctified, His adopted son, favoured with a portion of that glory and blessedness which flows from Him everlastingly unto the Only-begotten. Thou wast one of those for whom Christ offered up His last prayer and sealed it with His precious blood. What a thought is this, a thought almost too great for our faith!(J. H. Newman.)
Thou God seest me. Pause for a moment to contemplate the force of this impressive thought. Life is spent beneath the eye of God. In every part of His dominion, in all the worlds He has formed, His never-closing eye is present, His creative power is felt. The beams of His all-observant thought surround us. His omnipresence has been compared to a circle whose centre is everywhere, and whose circumference is nowhere. God, said the Greeks, is All Eye. It is not the feeble and changing glance of fickle guilty man, but it is the pure and perfect scrutiny of the Eternal God, in whose hand our breath is. His smile is life. His frown despair. Everything depends upon it. Thou God seest me. Then it is not a vague and general observation, but a particular and minute noticethe sinner in his guilt equally with the Christian in his devotionsthe peasant in his cottage equally with the prince on his throne. Not the actions only, but the principles, meall that constitutes our essence, all that forms our character, the interior recesses of the spirit, the hidden motives of the heart, the secret springs of the character. This thought may be one
1. Of grandeur. With respect to GodHis infinite dominionHis immense survey. With respect to manhis dignityhis responsibilityhis destinyhe must, some day, come immediately before this Being.
2. Of terror. We are never safe. Sin cannot be even thought of without being known. Think of this when temptation invites. There is no darkness which can hide from God.
3. Of consolation in sorrow. He sees with a Fathers eye which fills with compassion. He sees our sin and folly, and the sorrows of our repentance. He know all the trouble of our spirit and our desires to be purer and better.
4. Of hope in danger. He sees, not to increase our misery, but to help and save. When we are at our worst estate, when our grief is at its height, when the world fails us and casts us offthen is Gods gracious opportunity and the time of His appearing to comfort us with His love. He sends His Covenant Angel to succour this desolate woman. None need despair, since God thus helps the outcast and the miserable.
The believer finds a well in the wilderness where Christ appears to strengthen and console. Memory afterwards returns to that, as the first bright-spot in the souls history.
The vision of God is the beginning of spiritual life.
Nomus, one of the heathen gods, is said to have complained of Vulcan, that he had not set a grate at every mans breast. God hath a glazed window in the darkest houses of clay; He sees what is done in them, when none other can. To Gods omnipotence there is nothing impossible; and to Gods omniscience there is nothing invisible.(Secker.)
The celebrated Linnaeus acknowledged the omniscience of God by placing over the door of the hall in which he gave his lectures, the inscription, Innocui vivate! Numen adest. Live guiltless! God is present.
Have I also here looked after Him that seeth me? On Hagars part, this was the language of admiration, gratitude, devotion, love. Have I here in the desert, as contrasted with Abrams home where visions were to be looked forfor the visions of God were with himhere where I least expected them, and when I was out of the way of duty!
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(13) Thou God seest me.Heb., Thou art El Boi, that is, a God of seeing. Not as Onkelos paraphrases it, Thou art a God that sees all things, but Thou art a God that permits Himself to be seen. For so Hagar proceeds herself to explain the name, Do not I still see after seeing? With all the love of an Oriental for dark sayings, Hagar plays upon the word ro, but her meaning is plain: Do I not see, and therefore am alive, and not even blinded, nor bereft of sense and reason, though I have seen God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Thou God seest me Translate, And she called the name of Jehovah, who spoke unto her, Thou art a God of sight, (that is, capable of being seen,) for she said, “Have I also hither seen after sight?” The words of Hagar here are emotional and broken, and, therefore, obscure. The meaning seems to be: “Jehovah is truly a God that may be seen, for I also have seen him, and yet here I am seeing still after having seen God!” She is astonished that she has had this vision of God and yet lives. Compare Gen 32:30; Exo 33:20; Jdg 13:21. The common version follows the Sept . and Vulg . , and mistakes the noun for a participle . But if it were designed for a participle, we should have the form .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And she called the name of Yahweh Who spoke to her, “You are El Roi (‘the God Who sees’)”, for she said, “Have I even here looked after Him Who sees me?” ’
She gives God a new name as being her personal God, for He has seen her need and has responded. She knows that she has met the One Who sees her always. These words emphasise how dramatic her experience has been. She knows she has experienced a theophany. From now on she is not only within Yahweh’s covenant with Abram, she also has her own personal covenant. Yet that personal covenant is within the greater covenant and acknowledged by Abram.
“Looked after” i.e. followed with her eyes. The suggestion is that she saw a partial revelation of Yahweh other than just the appearance of the angel of Yahweh in human form (compare Jdg 13:20; Exo 33:17-23).
Fuente: Commentary Series on the Bible by Peter Pett
Gen 16:13. And she called the name of the Lord,Thou God seest me or perhaps, “she called upon, she invoked the name of the Lord who spoke to her: and one said, Thou [art] the God, seeing me, i.e.. regarding my misfortunes, and revealing thyself to me; and one used this expression the rather, as she had before said, ‘Do I even here see,’ [i.e. live and use my senses] after my vision; after seeing the God who has appeared to me?” This is Noldius’s interpretation; and thus the words should be rendered. There is in the words a manifest reference to a general opinion, that no mortal eyes could endure the sight of the Divine Majesty with safety. See ch. Gen 32:30. So Gideon says, “Alas, O Lord God, for I have seen an angel of the Lord, &c.” to which the Lord replies, Peace, fear not, thou shalt not die. Jdg 6:22-23. Such was the case of Manoah too, Jdg 13:22. We shall surely die, because we have seen God. See Isa 6:5 and compare Exo 33:20. Let it be observed, if this had been only an angel or ministering spirit, this manner of speaking must have been very absurd. In consequence of this sight and life, the well, where God appeared to her, was called beer-lechi-roi, literally, the well of the living, seeing: i.e.. of her who saw the Lord and lived. And in this view, the whole is consistent. The well lay between Kadesh and Bered, as we are informed; the former a city of Hebron, lying on the edge of the land of Canaan; but where the latter was situated we know not, as it is no where else mentioned. It was, however, not far from Gerar.
REFLECTIONS.Hagar immediately returns back, after a grateful acknowledgment of the mercy bestowed upon her: and Abram in his old age is comforted with a son. Observe,
1. The name she gave the place where God appeared to her. Thou God seest me; or, thou art the God seeing me. Note; (1.) It is the comfort of every affliction, the spur to every duty, and the restraint from every sin, to feel the eye of God upon us. (2.) We would do well to acknowledge his gracious visitations, and have them not only in our mind, but in our mouth.
2. Her admiration of God’s condescension thus to look upon her. Learn, (1.) A soul brought to a sense of its error, is amazed at the mercy it finds with God. (2.) The eye of faith looks to the all-seeing God, and this is its stability and support.
3. Her son born: Ishmael, long before Isaac. Note; Corruption is always the first-born of the heart: and how many expect no second birth, and die contentedly children of the bondwoman!
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 26
THE OMNISCIENCE OF GOD
Gen 16:13. She called the name of the Lord that spake unto her, Thou God seest me.
AFFLICTIONS sanctified are amongst our greatest mercies. Hagar would have known less of herself, and less of God, if she had not experienced domestic trouble. She had indulged an exceeding bad spirit in despising her mistress on account of her barrenness; and, when she had thereby provoked the resentment of her mistress, she could not bear it; but fled away towards her own country. The gracious and seasonable visit however which she received from God, brought her to a better temper: it led her to return to that station which she had left; and to adore that God, whom as yet she had altogether neglected.
The person that appeared to her is called an angel; but he was the Angel of the Covenant, the Lord Jesus Christ, under the semblance of an angel. This appears from the promise which he gave her, I will multiply thy seed; and, still more clearly, from the discovery which was made to her, that it was the Lord Jehovah who spake to her; and from the name by which she called him, Thou God seest me.
From this name of God we shall be naturally led to speak of his Omniscience: but we will not occupy our time with proofs that this attribute belongs to God, or with uninteresting speculations respecting it: we will rather endeavour to impress the consideration of it upon our minds, and to mark its aspect upon the different states and conditions of men.
The consideration then of the Omniscience of God is suited to produce in us,
I.
Conviction and sorrow
[Men commit iniquity under an idea that God does not notice them [Note: Psa 73:11; Job 22:13-14.] Hence, though they know that they have sinned, they are regardless of the consequences of their sin [Note: They are afraid of being detected by man, but not of being judged by God, Job 24:15-17 with Pro 30:20.] But God has indeed been privy to every one of their most secret thoughts [Note: Jer 23:24; Eze 11:5. This is not only asserted by God, but acknowledged by men. Job 34:21-22; Job 42:2; Psa 139:1-12 and exemplified in Achan, Gehazi, and Ananias.] And he has noticed them in order that he may bring them into judgment, and make them the foundation of his own decisions at the last day [Note: Jer 17:10.] What a fearful thought is this! and what a necessity does it impose on every one to search out his iniquities, and to humble himself for them in dust and ashes [Note: Psa 139:23-24.] ! ]
II.
Circumspection and fear
[God will not judge according to appearance, but will judge righteous judgment. If he saw only our outward actions, we might hope perhaps to find a favourable acceptance with him: but he discerns the motives and principles of our actions [Note: 1Sa 16:7; Psa 11:4; Job 26:6; Pro 16:2.]: he sees whether they flow from a regard to his authority;whether they be done in the precise manner that his word requires;and whether, in doing them, we seek the glory of his name. If we do the best things under the influence of a corrupt principle, they are no better in his sight than splendid sins [Note: Isa 1:11-15; Isa 66:3; Eze 33:31-32; Mat 12:8.] What self-examination then is requisite, to ascertain the secret springs of our actions, and to guard against the delusions which we are so prone to foster! ]
III.
Consolation and hope
[In seasons of temporal affliction, we may be ready to think that our state is altogether desperate [Note: This was certainly the state of Hagar under the harsh treatment of her mistress; and was probably so when the angel appeared to her.]. Under false accusations especially, we may be incapable of establishing our own innocence, and of vindicating our character from the vilest aspersions [Note: This was Davids case, when fleeing from Saul, and accused by him of treason. Psa 35:11-14; Psa 35:22.]. But it is consoling to reflect, that all things are naked and open before God [Note: Heb 4:12-13; 1Co 4:3-5.]: and that he can, when-soever it shall seem good to him, extricate us from all the miseries that we either feel or fear [Note: 2Ch 16:9; Psa 33:18-19.].
Under spiritual trouble also, O how consolatory is it to know, that God is thoroughly acquainted with the inmost desires of our souls: that if, on the one hand, he has seen our corruptions, he has, on the other hand, beheld our conflicts, and can bear witness to the ardour and sincerity of our exertions [Note: He testified that there was some good thing in the heart of young Abijah; 1Ki 14:13 and will bear witness even for those who only think upon his name. Mal 3:16-17.] ! What a comfort is it to know, that he sees us striving after universal holiness, and plunging daily and hourly, as it were, into the fountain that was opened for sin, and relying, as the very chief of sinners, upon his covenanted mercy in Christ Jesus [Note: Joh 1:47-48.] ! In this view, the most desponding soul may cast itself at the foot of the cross, and may say, If I perish, I will perish here.]
Address
[Endeavour to realize the thought of Gods presence with you, wherever you are; and to behold, as it were, the name of God inscribed on every place, Thou, God, seest me Endeavour also to set the Lord always before you, and to order all your actions, words, and thoughts with a direct reference to his approbation in the future judgment [Note: Psa 44:20-21 with 1Ch 28:9,] ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
It is but just to set up tokens of praise, where God hath set up banners of love. Reader! pray pause over this verse. Then remember, that the same eye which looked on Hagar, looks on you, on me, on all. An all-present God, must be an all-seeing God. And is the eye of Jesus indeed upon me? Surely then it is upon me for good. For though my secret sins are in the light of his countenance; yet doth he not also see my sorrow for them, my trouble under them, and my desire to be freed from the guilt and dominion of them? Precious Redeemer! how ought a sense of these things to endear thy blood and righteousness to my soul.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 16:13 And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
Ver. 13. Thou God seest me. ] This shows she had been well trained and tutored in her master Abram’s house. Before, she told the angel the plain truth, and lied not. Gen 16:8 And here she thankfully acknowledgeth God’s goodness in looking upon her forlorn solitariness, setting up a memorial of that mercy to all posterity. The greater was her sin again, that being so well principled, she should have any thoughts of returning to Egypt, there to forsake her faith learned in Abram’s family.
Have I also here looked, &c.,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
GOD. Hebrew. ‘el. See App-4.
said. Translate: “Do I see, here, even after the Vision? “i.e. “Do I live, after seeing God? “
looked = Figure of speech Metonymy (of Adjunct), implying living as well as looking Compare Gen 32:30. Jdg 13:22.
Fuente: Companion Bible Notes, Appendices and Graphics
called: Gen 16:7, Gen 16:9, Gen 16:10, Gen 22:14, Gen 28:17, Gen 28:19, Gen 32:30, Jdg 6:24
Thou: Gen 32:30, Exo 33:18-23, Exo 34:5-7, Psa 139:1-12, Pro 5:21, Pro 15:3
him that: Gen 31:42
Reciprocal: Exo 24:11 – they saw Jdg 2:1 – And an angel Jdg 6:22 – because Jdg 15:19 – Enhakkore Job 31:4 – General Job 33:27 – I have sinned Job 34:21 – General Psa 139:2 – knowest Jer 23:24 – hide Joh 1:10 – was in Joh 1:18 – he hath
Fuente: The Treasury of Scripture Knowledge
THOU GOD SEEST ME
She called the name of the Lord that spake unto her, Thou God seest me.
Gen 16:13
These verses are connected with one of those primitive revelations by which in the early ages of the world waiting souls were led forward in the knowledge of God and in personal faith. Consider the testimony of Divine grace
I. In the name of the Lord in which grace was embodied by Hagar.Hagars seeing God was Gods seeing Hagar. The vision was not merely objective, but subjective. The state of Hagars mind was doubtless preparation for some such interposition. Lamenting her sin, weary, desolate, praying for help. Mans extremity is Gods opportunity.
The higher light of the gospel, dispensing with angelic appearances, reveals the greatness and wonderfulness of all things. Seeing God is the blessed result of a state of heart in which we become possessed with the sense of His presence; when we feel that He sees us, we see Him. The fool says in his heart, There is no God. What he says in his heart he sees with his eyes. Science, falsely so called, discovers nothing but what its own method is prepared to certify. The Apostle Paul takes Hagar the bondmaid, cast out into the wilderness, to represent the fleshly, unspiritual mind. So the world has been suffered to go its own way. It wearied itself with vain searchings. But when the outcast sits down by the fountain and weeps and prays, the angel of revelation and peace is nigh at hand. So in individual experience; we wake up to our real wilderness state. The voice is heard, Whence camest thou, and whither wilt thou go? We begin to see that God sees us; then we begin to see God. We open our ear to the voice of covenant love, and find in the presence of God the promise of the future. We see because we are seen; we love because we are first loved. All true religious life is based upon a gracious revelation from God. In His light we see light.
II. In the connection of the revelation with the personal history.Hagar saw the Lord, received His word of grace into her heart, obeyed His commandment. The faith which initiates practical obedience is a progressive blessedness. A new light was in the heart of the fugitive from the moment that she turned back; for the angel of the Lord did not only command submission, He promised abundant reward. When we know that God has appeared unto us, when we have looked into His countenance in the light of His reconciling love, when we feel assured that our life is under His eye, that it may be in His hand, then bondage is liberty, submission is delight, patience is growing expectation. Thou God seest me is the song of a grateful memory, the cheerful note of a gladdening future already foreseen by the light of hope and experience. Through a life of trial the Egyptian woman was led, but the well Beer-lahai-roi was never out of her thoughts. In the hour of her greatest calamity and distress she was not without faith. The angel of the Lord opened her eyes again to a present succour. Her child became great. Her obedience was rewarded in her descendants. Let us make the nearness of God, His knowledge of us, as His angels round about us, the gracious sunshine of His love about our life, not the threatening storm-cloud overhanging a defenceless creature exposed to to the wrathful righteousness of an offended Creator. Walk in the light. Be children of light.
Illustration
The thought of Gods eye upon us is usually looked upon as a thought to restrain and bridle us in the hour of temptation and carelessness; and so it is. But is this all? Is it fixed on us only to make us feel our infinite distance from Him who is our Father and our God, only to make us shrink and tremble before Him? In our cowardice and with our selfish love of forbidden things we miss what is meant not merely to restrain us, but to be the greatest and most unfailing of our comforts. The thought that God sees us always is His great encouragement and help to His children in doing right. His eye is not the eye of a Judge and Ruler only, but of a Shepherd and Father, the Lover of the souls of men, these poor souls of ours and of our brethren, not sparing even His own Son for them. So in those bitter times, which seem to shut out all remaining hope while we are here, we shall know and feel that we are being watched by an eye of tenderness and sympathy deeper and truer than even that of any man on earth for his suffering friend.
Fuente: Church Pulpit Commentary
Gen 16:13. And she called the name of the Lord that spake unto her That is, thus she made confession of his name, Thou God seest me This should be, with her, his name for ever, and this his memorial, by which she would know him, and remember him while she lived, Thou God seest me. Thou seest my sorrow and affliction. This Hagar especially refers to. When we have brought ourselves into distress by our own folly, yet God has not forsaken us. Thou seest the sincerity of my repentance. Thou seest me, if in any instance I depart from thee. This thought should always restrain us from sin, and excite us to duty, Thou God seest me. Have I here also looked after him that seeth me? Probably she knew not who it was that talked with her till he was departing, and then looked after him, with a reflection like that of the two disciples, Luk 24:31-32. Here also Not only in Abrams tent, and at his altar, but here also, in this wilderness: here, where I never expected it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
16:13 And she called the name of the LORD that spake unto her, Thou God seest me: for she said, {g} Have I also here looked after him that seeth me?
(g) She rebukes her own dullness and acknowledges God’s graces, who was present with her everywhere.