II. DEFECTS IN HER CHARACTER.

1. She did not, as the Scriptures teach, avoid all appearance of evil.

(1)At the palace of Pharaoh.

(2)At the court of Ahimelech.

2. She did wrong in giving Hagar to be Abraham's concubine.

3. She showed a weakness of faith in laughing at the promises of God.

4. She was cruel in sending Hagar and Ishmael away from her home.

III. THE STRENGTH OF HER CHARACTER.

1. She was truly devoted to her husband, and preferred him to all others, even though kings sought to gain her.

2. She is commended for her holy life and fidelity to Abraham, and as such is an example for wifely imitation (1 Peter 3:6).

3. After all, faith was the ruling principle of her life. Doubt was only a momentary exception.

(The Homiletic Review.)

O that Ishmael might live before Thee. —

1. It is the thought of the heart that is here recorded.

2. The natural obstacle to the fulfilment of the promise was greater now than on the previous occasion.

3. He had to discharge from his mind a belief which he had long nourished and cherished.

II. ABRAHAM'S IMPATIENCE.

III. ABRAHAM'S NATURAL AFFECTION.

(J. W. Lance.)

II. A SPIRIT ESSENTIAL TO THE TRUE SAINT. Dependence on God.

III. A SPIRIT HONOURED BY HEAVEN (ver. 20; see Genesis 25:10-15).

(Homilist.)

1. There are spiritual blessings; life in and through Jesus Christ. Forgiveness. Regeneration. Eternal life.

2. Temporal good is sought; not without, but in addition to, spiritual blessings; and not absolutely, but in entire submission to the will of God.

II. HOW THE CHRISTIAN SHOULD ACT TO BE CONSISTENT WITH THESE DESIRES ON BEHALF OF HIS OFFSPRING.

1. Prayer.

2. Instruction.

3. Example.

4. Discipline. Conclusion:(1) To parents who neglect their duty altogether. Ye are cruel fowlers, and dreadful for you will it be to meet your spoiled and ruined offspring in hell.(2) To those who labour in this way. Be encouraged and incited to persevere. Your work will not be in vain.(3) To all who bring their children for baptism. You do take these vows upon you. Be faithful. This you cannot he, unless fully bent upon your own salvation.(4) To young people. See your parents' anxiety for you. Be awakened to a sense of your sin and danger.

(The Congregational Pulpit.)

II. I pass simply and briefly to press upon you THE IMPORTANCE OF THAT PRAYER.

1. The importance of the patriarch's prayer appears, in that till that prayer is accomplished in a child or in a man, that child or that man is a poor, maimed, imperfect being. What a wretched life is the mere vegetable life for a man to live!

2. But the importance of the patriarch's prayer is still more emphatically and touchingly impressed on our minds, if we remember the fearful peril in which every man stands, that is not "living before God."

(H. Stowell, M. A.)

1. Is it forbidden to desire the continuance of their natural life? Certainly not; provided that desire be entirely under the control of submission to the will of God.

2. Nor is it forbidden to ask those things for our children which would contribute so much to their temporal comfort; provided, that desire be also in entire submission to the will of Jehovah.

3. Still, however, these things are but secondary objects of desire with him who contemplates, in its true light, the character and destiny of that being which with rapture he calls his child. What can or what ought a Christian parent to desire for his child, as the grand ultimatum of all his anxiety and solicitude, short of everlasting bliss? It is in this sense that he uses the prayer of Abraham, "Oh that Ishmael might live before Thee."

II. I shall now mention THOSE MEANS WHICH MUST BE USED BY HIM IN ORDER TO OBTAIN IT. In the distribution of His favours to the human race, God generally connects His bounty with our exertions. This remark applies both to temporal and spiritual benefits.

1. If we would have our children grow up as we desire, we must maintain discipline in our families. By discipline, I mean the exercise of parental authority in enforcing obedience to all suitable commands and prohibitions. This part of religious education should begin early. The supple twig bends to your will, while the sturdy oak laughs at your authority.

2. Instruction is the next branch of religious education. I shall consider:(1) The matter of instruction. And this must be the doctrines and the duties of revelation. Assiduously inculcate upon your offspring every relative and every social duty. Teach them that holiness is necessary both to our felicity on earth and in heaven.(2) The manner of religious instruction should also be regarded with attention. This, of course, should be as much adapted to the capacity of the child as is possible. Instruction should not be confined merely to stated seasons, as in other branches of education; but it ought to occupy a considerable share of the common conversation of the parent.

3. If you would give either meaning or force to anything you say, add to instruction a holy and suitable example. I would also insist upon the necessity of not only setting them good examples at home, but of using the utmost caution that they be not exposed to the contagion of bad example abroad. It should therefore be your business to select for them suitable companions. Of course, this establishes also the importance of choosing a proper person to superintend the general education of your children.

4. Let it not be supposed that any system of education can be complete without prayer.

III. Exhibit THE ENCOURAGEMENT WHICH THE SCRIPTURES AFFORD, THAT SUCH EXERTION WILL BE BLESSED TO THE ACCOMPLISHMENT OF THEIR DESIRED END.

(J. A. James.)

II. A REASONABLE EXPLANATION OF THIS REJECTION OF ISHMAEL CAN BE SUGGESTED.

1. God had other purposes in view, from which He would not depart to gratify the wishes of the best man living.

2. The purpose of God was associated with righteousness, whereas Ishmael originated in a pitiful, immoral expedient. Many a failure in the individual life, and church life, and national life, is rooted in the rank, poisonous manure of wrong-doing.

3. The blessing of God was in connection with Isaac, the glad meditative son of peace. It is in vain that we try to force the hand of Providence if our heart is set on Ishmael, the offspring of our human passion and impatience.

III. GOD WILL, IN AN UNEXPECTED SENSE, ANSWER OUR PETITIONS. Look at the answer that came to Abraham's prayer. It had already been predicted that he was to be "a wild man, his hand against every man," etc. Now still further comes this guarantee. "...I will make him a great nation." Abraham's gift of intercession was not an unqualified good. If his supplication had not been successful, much misery might have been spared to himself, his family, his nation, and humanity at large. Can anyone calculate the mischief that has been created by the existence of Ishmael in the world?

(W. J. Acomb,)

(A. Fuller.)

(W. Arthur.)

I. For one thing, Ishmael was slave born. The children of a slave mother shared her condition, even when the father was a free man — indeed, though he were the master himself. In the absence of any issue by the free and proper wife, it is true that Ishmael could have inherited his father's wealth, just as, in the absence of any issue, Eliezer of Damascus might have done so. Inherently, however, he possessed no right of inheritance. So soon as a free-born son appeared, Ishmael sank to his mother's level. It is easy to see how unfit such an heir would have been to represent, at the very outset of a family history which was to be saturated throughout with symbolical meaning, the entire body of God's spiritual children, for whom the great blessing was ultimately destined.

II. In the second place, God's covenant with Abraham's seed was one of gracious promise. By it, the Eternal and Omnipotent drew near again to sinful men, laden with spontaneous blessings, such as they themselves could neither win by force nor merit by virtue, but must expect to receive through the superhuman operations of God. The Promiser of such blessings must be also their Donor. The fulfilment of a Divine promise, whose characteristic is sovereign grace, could not lie within the sphere of man's natural ability, or what in Bible language is called "flesh." It lay outside that region altogether; in a redemptive, and therefore miraculous, interposition of God. Now it corresponded ill with an alliance like this, that the first to inherit and transmit its benefits or hopes to posterity should be one into whose origin there had entered so little faith, and so much fleshly policy and fleshly desire.

(J. O. Dykes, DD.)

(M. Dix, D. D.)

     1443   revelation, OT

Genesis 17:1-7

     5686   fathers, examples

Genesis 17:1-8

     1335   blessing
     5076   Abraham, life of
     6667   grace, in OT

Genesis 17:1-22

     5467   promises, divine
     7915   confirmation

Abraham
(First Sunday in Lent) GENESIS xvii. 1, 2. And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. I have told you that the Bible reveals, that is, unveils the Lord God, Jesus Christ our Lord, and through him God the Father Almighty. I have tried to show you how the Bible does so, step by step. I go on to show you another step which the Bible takes, and which explains much that has gone before. From …
Charles Kingsley—The Gospel of the Pentateuch

With, Before, After
'Enoch walked with God,'--GENESIS v. 22. 'Walk before Me.'--GENESIS xvii. 1. 'Ye shall walk after the Lord your God.'--DEUTERONOMY xiii. 4. You will have anticipated, I suppose, my purpose in doing what I very seldom do--cutting little snippets out of different verses and putting them together. You see that these three fragments, in their resemblances and in their differences, are equally significant and instructive. They concur in regarding life as a walk--a metaphor which expresses continuity, …
Alexander Maclaren—Expositions of Holy Scripture

Balaam's Prophecy. (Numb. xxiv. 17-19. )
Carried by the Spirit into the far distant future, Balaam sees here how a star goeth out of Jacob and a sceptre riseth out of Israel, and how this sceptre smiteth Moab, by whose enmity the Seer had been brought from a distant region for the destruction of Israel. And not Moab only shall be smitten, but its southern neighbour, Edom, too shall be subdued, whose hatred against Israel had already been prefigured in its ancestor, and had now begun to display Itself; and In general, all the enemies of …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Birth and Early Life of John the Baptist.
(Hill Country of Judæa, b.c. 5.) ^C Luke I. 57-80. ^c 57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child] ; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably …
J. W. McGarvey—The Four-Fold Gospel

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel

Covenanting Sanctioned by the Divine Example.
God's procedure when imitable forms a peculiar argument for duty. That is made known for many reasons; among which must stand this,--that it may be observed and followed as an example. That, being perfect, is a safe and necessary pattern to follow. The law of God proclaims what he wills men as well as angels to do. The purposes of God show what he has resolved to have accomplished. The constitutions of his moral subjects intimate that he has provided that his will shall be voluntarily accomplished …
John Cunningham—The Ordinance of Covenanting

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting

Confessing Christ an Indispensable Duty.
"--If we deny him, he also will deny us." This is predicated of Christ; and looks forward to the day when all mankind will stand before him as their judge. Denying Christ is here declared to be a mortal sin. Those found guilty of it will hear that sentence--"Depart ye cursed!" But this is to be understood only of a persevering denial of him. Those who turn by a timely repentance, will find mercy. This is true of every sin. But repentance may be too late. It must antecede death, or it will be of …
Andrew Lee et al—Sermons on Various Important Subjects

A Short and Easy Method of Prayer
CHAPTER I The Universal Call to Prayer What a dreadful delusion hath prevailed over the greater part of mankind, in supposing that they are not called to a state of prayer! whereas all are capable of prayer, and are called thereto, as all are called to and are capable of salvation. Prayer is the application of the heart to God, and the internal exercise of love. S. Paul hath enjoined us to "pray without ceasing" (1 Thess. v 17), and our Lord saith, "I say unto you all, watch and pray" (Mark xiii. …
Madame Guyon—A Short and Easy Method of Prayer

All are Commanded to Pray --Prayer the Great Means of Salvation
CHAPTER I. ALL ARE COMMANDED TO PRAY--PRAYER THE GREAT MEANS OF SALVATION, AND POSSIBLE AT ALL TIMES BY THE MOST SIMPLE. Prayer is nothing else but the application of the heart to God, and the interior exercise of love. St Paul commands us to "pray without ceasing" (1 Thess. v. 17). Our Lord says: "Take ye heed, watch and pray." "And what I say unto you, I say unto all" (Mark xiii. 33, 37). All, then, are capable of prayer, and it is the duty of all to engage in it. But I do not think that all are …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation, …
John Cunningham—The Ordinance of Covenanting

The Covenant of Grace
Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer. 'I will make an everlasting covenant with you.' Isa 55:5. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go …
Thomas Watson—A Body of Divinity

Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church …
Thomas Watson—The Ten Commandments

An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What," …
John Bunyan—The Works of John Bunyan Volumes 1-3

Supplementary Note to Chapter ii. The Year of Christ's Birth.
The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations-- The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple. Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to …
William Dool Killen—The Ancient Church

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

John Bunyan on the Terms of Communion and Fellowship of Christians at the Table of the Lord;
COMPRISING I. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE; II. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III. PEACEABLE PRINCIPLES AND TRUE[1] ADVERTISEMENT BY THE EDITOR. Reader, these are extraordinary productions that will well repay an attentive perusal. It is the confession of faith of a Christian who had suffered nearly twelve years' imprisonment, under persecution for conscience sake. Shut up with his Bible, you have here the result of a prayerful study of those holy …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament