16:7-16 Hagar was out of her place, and out of the way of her duty, and going further astray, when the Angel found her. It is a great mercy to be stopped in a sinful way, either by conscience or by providence. Whence comest thou? Consider that thou art running from duty, and the privileges thou wast blest with in Abram's tent. It is good to live in a religious family, which those ought to consider who have this advantage. Whither wilt thou go? Thou art running into sin; if Hagar return to Egypt, she will return to idol gods, and into danger in the wilderness through which she must travel. Recollecting who we are, would often teach us our duty. Inquiring whence we came, would show us our sin and folly. Considering whither we shall go, discovers our danger and misery. And those who leave their space and duty, must hasten their return, how mortifying soever it be. The declaration of the Angel, I will, shows this Angel was the eternal Word and Son of God. Hagar could not but admire the Lord's mercy, and feel, Have I, who am so unworthy, been favoured with a gracious visit from the Lord? She was brought to a better temper, returned, and by her behaviour softened Sarai, and received more gentle treatment. Would that we were always suitably impressed with this thought, Thou God seest me!

Verse 11. - And the angel of the Lord said unto her, Behold, thou art with child, and thou shalt bear a son, and shalt call his name Ishmael. "God shall hear," or, "Whom God hears," the first instance of the naming of a child before its birth (cf. afterwards Genesis 17:19; 1 Kings 13:2; 1 Chronicles 22:9; Matthew 1:21; Luke 1:13). Because the Lord hath heard thy affliction. Τῇ ταπεινώσει (LXX.), "thy prayer" (Chaldee), of which there is no mention, though men's miseries are said to cry when men themselves are mute (Calvin; cf. Exodus 1:24; 3:7).

And the angel of the Lord said unto her,.... Continued his discourse with her, informing her she should have a son, and what his name should be, and what his character, and the place of his habitation:

behold, thou art with child; this she knew, and it is said, not for her information, as to this respect, but to lead on to something else he had to acquaint her with, she did not know. Jarchi indeed would have the sense to be, "thou shall conceive" or "be with child", as was said to Manoah's wife, Judges 13:5; for it is a fancy of his, that Hagar had miscarried, and he, supposes the angel to promise her, that if she would return, or when she should return, she should conceive again; but this is said and supposed without any foundation:

and shalt bear a son; this was what she hoped for, but was not certain of; but the angel assures her of it, that the child she went with was a son, which none could foretell but God, that is omniscient:

and shall call his name Ishmael; the Jews (s) observe, there were six persons who had their names given them before they were born, and Ishmael is one of them; the six were Isaac, Genesis 17:19; Ishmael, here; Moses, Exodus 2:10; Solomon, 2 Samuel 12:24; Josiah, 1 Kings 13:2; and the Messiah, Isaiah 7:14, the reason of his name follows:

because the Lord hath heard thy affliction: heard of it, had took notice of it, and observed, and fully understood the nature and cause of it; he had heard her groans and sighs under it, and her prayer and cries for deliverance from it; and so the Targum of Onkelos,"for the Lord hath received thy prayer,''which she had put up in her affliction, both when in the service of her mistress, and since her flight from her.

(s) Pirke Eliezer, c. 32. Shalshalet Hakabala, fol. 2. 1.

11. Ishmael—Like other Hebrew names, this had a signification, and it is made up of two words—"God hears." The reason is explained.

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