And Hagar bore Abram a son: and Abram called his son’s name, which Hagar bore, Ishmael.
15. Abram called Ishmael ] See note on Gen 16:11. The father here gives the name as usually in P: see notes on Gen 4:1; Gen 4:17; Gen 4:25, Gen 5:3.
Fuente: The Cambridge Bible for Schools and Colleges
15, 16. The Birth of Ishmael. (P.)
These verses are from P, and are inserted in place of J’s account of the birth of Ishmael.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 15. And Hagar bare Abram a son, c.] It appears, therefore, that Hagar returned at the command of the angel, believing the promise that God had made to her.
Called his son’s name – Ishmael.] Finding by the account of Hagar, that God had designed that he should be so called. “Ishmael,” says Ainsworth, “is the first man in the world whose name was given him of God before he was born.”
IN the preceding chapter we have a very detailed account of the covenant which God made with Abram, which stated that his seed would possess Canaan and this promise, on the Divine authority, he steadfastly believed, and in simplicity of heart waited for its accomplishment. Sarai was not like minded. As she had no child herself, and was now getting old, she thought it necessary to secure the inheritance by such means as were in her power; she therefore, as we have seen, gave her slave to Abram, that she might have children by her. We do not find Abram remonstrating on the subject; and why is he blamed? God had not as yet told him how he was to have an heir; the promise simply stated, He that shall come forth out of thine own bowels shall be thine heir, Ge 15:4. Concubinage, under that dispensation, was perfectly lawful; therefore he could, with equal justice and innocence, when it was lawful in itself, and now urged by the express desire of Sarai, take Hagar to wife. And it is very likely that he might think that his posterity, whether by wife or concubine, as both were lawful, might be that intended by the promise.
It is very difficult to believe that a promise which refers to some natural event can possibly be fulfilled but through some natural means. And yet, what is nature but an instrument in God’s hands? What we call natural effects are all performed by supernatural agency; for nature, that is, the whole system of inanimate things, is as inert as any of the particles of matter of the aggregate of which it is composed, and can be a cause to no effect but as it is excited by a sovereign power. This is a doctrine of sound philosophy, and should be carefully considered by all, that men may see that without an overruling and universally energetic providence, no effect whatever can be brought about. But besides these general influences of God in nature, which are all exhibited by what men call general laws, he chooses often to act supernaturally, i.e., independently of or against these general laws, that we may see that there is a God who does not confine himself to one way of working, but with means, without means, and even against natural means, accomplishes the gracious purposes of his mercy in the behalf of man. Where God has promised let him be implicitly credited, because he cannot lie; and let not hasty nature intermeddle with his work.
The omniscience of God is a subject on which we should often reflect, and we can never do it unfruitfully while we connect it, as we ever should, with infinite goodness and mercy. Every thing, person, and circumstance, is under its notice; and doth not the eye of God affect his heart? The poor slave, the stranger, the Egyptian, suffering under the severity of her hasty, unbelieving mistress, is seen by the all-wise and merciful God. He permits her to go to the desert, provides the spring to quench her thirst, and sends the Angel of the covenant to instruct and comfort her. How gracious is God! He permits us to get into distressing circumstances that he may give us effectual relief; and in such a way, too, that the excellence of the power may appear to be of him, and that we may learn to trust in him in all our distresses. God delights to do his creatures good.
In all transactions between God and man, mentioned in the sacred writings, we see one uniform agency; the great Mediator in all, and through all; God ever coming to man by him, and man having access to God through him. This was, is, and ever will be the economy of grace. “The Father hath sent me:-and no man cometh unto the Father but by me.” God forbid that he should have cause to complain of us, “YE will not come unto me, that ye might have life.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hagar bare Abram a son, to wit, after her return and submission to her mistress, which is evident from the following history.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Hagar bare Abram a son,…. Being returned to his house, and received by him, and reconciled to Sarai, she brought forth a son to Abram, according to the prediction of the angel:
and Abram called his son’s name, which Hagar bare, Ishmael; and this name Jarchi suggests he gave by the inspiration of the Holy Spirit that dwelt in him: but it is highly reasonable to suppose, that Hagar upon her return reported to Abram the whole of the conversation she had with the angel; wherefore Abram believing what she said, in obedience to the order and command of the angel, gave him this name.
Fuente: John Gill’s Exposition of the Entire Bible
Having returned to Abram’s house, Hagar bare him a son in his 86th year. He gave it the name Ishmael, and regarded it probably as the promised seed, until, thirteen years afterwards, the counsel of God was more clearly unfolded to him.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Birth of Ishmael. | B. C. 1911. |
15 And Hagar bare Abram a son: and Abram called his son’s name, which Hagar bare, Ishmael. 16 And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram.
It is here taken for granted, though not expressly recorded, that Hagar did as the angel commanded her, returning to her mistress and submitting herself; and then, in the fulness of time, she brought forth her son. Note, Those who obey divine precepts shall have the comfort of divine promises. This was the son of the bond-woman that was born after the flesh (Gal. iv. 23), representing the unbelieving Jews, v. 25. Note, 1. Many who can call Abraham father are yet born after the flesh, Matt. iii. 9. 2. The carnal seed in the church are sooner brought forth than the spiritual. It is an easier thing to persuade men to assume the form of godliness than to submit to the power of godliness.
Fuente: Matthew Henry’s Whole Bible Commentary
15. And Abram called Hagar had been commanded to give that name to her son; but Moses follows the order of nature; because fathers, by the imposition of the name, declare the power which they have over their sons. We may easily gather, that Hagar, when she returned home, related the events which had occurred. Therefore, Abram shows himself to be obedient and grateful to God: because he both names his son according to the command of the angel, and celebrates the goodness of God in having hearkened to the miseries of Hagar.
Fuente: Calvin’s Complete Commentary
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 16:15-16
THE CONVICTION OF A SPECIAL PROVIDENCE: PRACTICAL EFFECTS
I. That we enter again the paths of duty. The impression of this special visitation of God was not lost upon Hagar. She translated it into duty, and at the Divine command returned to the home which she had deserted. There, in the ways of humble duty, she was to serve God, and work out the designs of His Providence. The souls true life is found not in prolonged rapture and amazement, but in simple faith, love, and obedience.
II. That we are found in the way of religious privilege. When Hagar wandered in the wilderness she put herself out of the way of the religious privileges which were found in Abrams family. She now returns to that home where God was feared with a holy dread, and confided in with a trusting love. If we have wandered from the place of religious privilege, and God has met us so that we can distinctly trace His dealings, it is our duty to return. The Church of God is our true home, where alone our graces can revive and grow.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 16:15-16. It is here implied that Hagar told Abram of the vision, and of the name which God had appointed for her son. Gods children take their part in carrying out His designs concerning others. Abram gives that name which had been revealed to another.
The trials of waiting for promised blessings.
1. The time is often long. Abram was now eighty-six years old, and up to this point of time was childless. He had to wait through many long and weary years till the sight of this child gladdened his eyes. God sometimes delays the fulfilment of His promises so long that the patience of His people is sorely tried.
2. We may be deceived by what is only intended to be a provisional fulfilment. Abram thought that the son of Hagar was the promised and long-desired son by whom he was to be a blessing to all generations. But he had to wait fourteen years for the true son of promise. He rejoiced too soon. God often gives us some fulfilment of His word, which stays for a time the desires of our soul. Thus we are led on till we find, at last, that real and solid good which is laid up for us.
During thirteen years of the time of Abrams waiting, it would seem that all those delightful personal manifestations of the Almighty which he had hitherto enjoyed were suspended; but whether this was designed, as some have suggested, as a token of the Divine displeasure, or whether it is to be referred to the sovereign good pleasure of Him who giveth not account of any of His matters, it is not for us to say. It is certain, however, as a general fact, that similar conduct is productive of similar results, and that if we find that it is not with us as in times pastthat communion with God is more than usually difficultthat our intercourse with heaven is sadly impeded, our prayers hindered, and our praises deadenedthe cause is to be sought in ourselves. It is not a mere sovereign withdrawal of the light of Gods countenance, but a merited rebuke of some secret offence, some unrestrained temper, some unholy compliance, some unchecked and unchastened desire, which is suffered to remain undetected in the heart, and to rob us of the promised blessing.(Bush.)
The posterity of Ishmael were earliest in the field of history. In the ordinary view they seemed the greater and the more important; yet these were not to be the channels of Gods highest blessings to mankind. Thus it is that the first shall be last.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
‘And Hagar bore Abram a son, and Abram called the name of his son whom Hagar bore, Ishmael. And Abram was eighty six years old when Hagar bore Ishmael to Abram.’
The end result of Sarai’s planning was the birth of a son to Abram. Now his steward was no longer his direct heir for he had a son of his own. In obedience to God’s words to Hagar (verse 11) he called his son Ishmael.
This birth took place when he was 86 years old. This figure is made up of 75 (Gen 12:4) plus 10 (Gen 16:3) plus the period to Ishmael’s birth. As with all numbers in Genesis it is not necessarily to be taken literally. As we have seen both the 75 and the 10 may well be expressive of ideas rather than intended as literal numbers. Thus the 86 could well be simply a composite number resulting from these two previous numbers. Its purpose here is to bring out Ishmael’s age at the birth of Isaac when compared with one hundred. (The ancients used numbers to express ideas rather than just for numerical purposes. It is questionable whether they even bothered to keep a record of age, working simply on an approximate basis. Consider how many of the ages given end either with 0, 5 or 7).
Fuente: Commentary Series on the Bible by Peter Pett
REFLECTIONS.
What awful effects have been in all ages reduced by unlawful connections! See, how this illicit marriage, in defiance of the divine law, involved all the parties concerned in it in trouble! The unhallowed attempt to hasten the accomplishment of God’s promise, in opposition to God’s way, brought Sarai into distress, Abram into vexation, and Hagar into misery.
Let us again remark, how very sweet and refreshing to the soul are wilderness visits from Jesus, when for the exercise of faith and patience, his people are at any time brought there. Dearest Lord! do thou visit me when there, and then the wilderness will rejoice and blossom as the rose. Let me in every dispensation, and in every place, carry with me this memorial: Thou God, my Saviour, seest me; and the consciousness of thy presence, will comfort my heart in the most solitary desert.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 16:15 And Hagar bare Abram a son: and Abram called his son’s name, which Hagar bare, Ishmael.
Ver. 15. Ishmael. ] A good name, had he made good use of it, and a great name still among the Persians.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 16:15-16
15So Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ishmael.16Abram was eighty-six years old when Hagar bore Ishmael to him.
Gen 16:15-16 Moses continues to update the reader on the age of Abram so that we can follow his life in some kind of chronological sequence, which becomes significant in God’s promise of a special son with Sarai in his old age.
Gen 16:15 The Bible records no question or hesitation on Hagar’s part about YHWH’s promise, as it does with Abram.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What are the major theological truths presented in chapters 15 and 16?
2. List the references where God makes a covenant with Abraham. Are the promises conditional or unconditional? What does this imply for us?
3. Who is the angel of the Lord? Why?
4. What is so significant about God seeking out Hagar and her child?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Hagar bare. Through infirmity of Sarah’s faith. So the Law (parenthetically) “because of transgression” (Gal 1:3, Gal 1:19). Levitical Law given, as Ishmael was, until Christ the antitype of Isaac should be born (Gal 1:1-5, Gal 1:19, Gal 1:31).
Fuente: Companion Bible Notes, Appendices and Graphics
am 2094, bc 1910
Hagar: Gen 16:11, Gen 25:12, 1Ch 1:28, Gal 4:22, Gal 4:23
Ishmael: Gen 17:18, Gen 17:20, Gen 17:25, Gen 17:26, Gen 21:9-21, Gen 25:9, Gen 25:12, Gen 28:9, Gen 37:27
Reciprocal: Jdg 8:31 – concubine Gal 4:24 – Agar