II. THE EFFECT PRODUCED ON HER BY THE DESOLATE SITUATION INTO WHICH SHE IS BROUGHT.

1. It was despair in opposition to God's plain promises. "Let me not see the death of the child," she says. Why, the Lord Himself had spoken to her from heaven years ago, and told her that that very child should live to be a man and a powerful and great one. And this promise He had renewed but a short time before to Abraham, who would naturally mention the renewal of it to her. But in this hour of seeming danger, Jehovah's words are nothing to her; she either does not think of or she disbelieves them. "My child must die," she says, and east him down to die. How like ourselves in some of our trials!

2. The despair of Hagar was despair in opposition to her own experience. This was not the first time she had been in a desert (see Genesis 16). And there, we might have expected, the Lord would have left her to reap the fruit of her rashness; but not so. He is observant of her there. In admiration of the Lord's goodness, she calls the place where she had experienced it by a name implying, "Thou God seest me." But this is now clean forgotten. Ourselves again, brethren. "I know whom I have believed. The experience I myself have had in days past of my Saviour's love and faithfulness encourages me, nay, compels me, to trust Him now." The Lord brings us into a desert and appears for us there. "I can never forget this," we say. "The remembrance of this mercy will be a stay to me all my life long." But we get into the desert again, and what do we say then? All the many proofs we have had of the Lord's power and faithfulness, are as much out of our thoughts as though we had never had one of them.

3. Hagar's despair was despair in opposition to fact also. It was despair in the very midst of abundance.

III. Let us look now at THE INTERPOSITION OF GOD IN BEHALF OF THIS DESPAIRING WOMAN, the mercy He showed her. It consisted, you observe, in this one simple thing, He "opened her eyes." He did no more for her, for no more was needed. Wondering, happy woman! we say; but not more wondering or more happy than many a despairing sinner has been, when the Lord has opened his eyes and discovered to him His great salvation, His abounding mercy, the fountain of living waters He has provided for him in Jesus Christ.

(C. Bradley, M. A.)

( J. Flavel..)

1. Taking Hagar's case as the model to work upon, we may see in her and in many like her a preparedness for mercy. In many respects she was in a fit state to become an object of mercy's help. She had a strong sense of need. The water was spent in the bottle, she herself was ready to faint, and her child lay at death's door; and this sense of need was attended by vehement desires. It is quite certain that, in Hagar's case, the will was right enough with reference to the water. It would have been preposterous indeed to say to Hagar, "If there be water, are you willing to drink?" "Willing?" she would say; "look at my parched lips, hear my dolorous cries, look at my poor punting, dying child!" And so with you; if I were to propose to you the question, "Are you willing to be saved?" you might look at me in the face and say, "Willing! oh, sir, I have long passed beyond that stage I am punting, groaning, thirsting, fainting, dying to find Christ." All this is hopeful, but I must again remind you that to will to be rich does not make a man rich, and that to will to be saved cannot in itself save you.

2. In the second place, mercy was prepared for Hagar, and is prepared for those in a like state. The water was near to Hagar; and so is Christ near to you, my dear friend, this morning. The mercy of God is not a thing to be sought for up yonder among the stars, nor to be discovered in the depths; it is nigh thee, it is even in thy mouth and in thy heart.

3. We pass on, then, in the third place, to notice that although Hagar was prepared and mercy was prepared, yet there was an impediment in the way, for she could not see the water. There is also an impediment in your way. Hagar had a pair of bright beaming eyes, I will be bound to say, and yet she could not see the water; and men may have first-rate understandings, but not understand that simple thing — faith in the Lord Jesus Christ. Simple trust in Jesus has this difficulty in it, that it is not difficult, and therefore the human mind refuses to believe that God can intend to save us by so simple a plan. What blindness is this! So foolish and so fatal. The main reason I think, however, why some do not attain early to peace is because they are looking for more than they will get, and thus their eyes are dazzled with fancies. Again, I am afraid some persons, with the water at their feet, do not drink it because of the bad directions that are given by ministers.

4. I feel certain that there are some here upon whom the Lord intends to work this morning; so we will speak, in the fourth place, upon the divine removal of the impediment. Hagar's blindness was removed by God. No one else could have removed it. God must open a man's eyes to understand practically what belief in Jesus Christ is. But while this was divinely removed, it was removed instrumentally. An angel spake out of heaven to Hagar. It matters little whether it be an angel or a man, it is the Word of God which removes this difficulty.

II. Oh that the Spirit of God would give me power from on high while I try to talk to the saints from THE SECOND CASE, viz., that of the apostles in Luke 24:31. This is no Hagar, but "Cleopas and another disciple." They ought to have known Jesus for these reasons.

1. They were acquainted with Him, they had been with Him for years in public and in private, they had heard His voice so often that they ought to have recollected its tones.

2. They ought to have known Him, because He was close to them; He was walking with them along the same road, He was not up on a mountain at a distance.

3. They ought to have seen Him, because they had the Scriptures to reflect His image, and yet how possible it is for us to open that precious Book and turn over page after page of it and not see Christ.

4. What is more, these disciples ought to have seen Jesus, for they had the Scriptures opened to them.

5. There was another reason why the disciples ought to have seen Him, namely, that they had received testimonies from others about Him. Now what is the reason for this? Why do we not see Him? I think it must be ascribed in our case to the same as in theirs, namely, our unbelief. They evidently did not expect to see Him, and therefore they did not discover Him.

( C. H. Spurgeon.)

1. How true this often is in providence with Christian people. We have known them to be in sore alarm at some approaching ill, or in the most fearless distress on account of some troublous circumstances which already surround them. They have said, "We don't know what we shall do to-morrow." They have inquired, "Who shall roll us away the stone?" They wot not that God has already provided for to-morrow, and has rolled the stone away. If they knew all, they would understand that their trial is purely imaginary. They are making it by their unbelief. It has no other existence than that which their distrust of God gives to it.

2. Though this is true of providence, I prefer rather to deal with the matter of spiritual blessings. It often happens that souls are disturbed in spiritual matters about things that ought not to disturb them. For instance, a large proportion of spiritual distresses are occasioned by a forgetfulness or an ignorance of the doctrines of the Bible. Sometimes, holy Scripture has its well near to the troubled heart, not so much in the form of doctrine, as in the form of promise. There was never a trouble yet in human experience among God's people, but what there was a promise to meet it. At other times the well appears in the form neither of a doctrine nor of a promise, but in the shape of an experience of some one else. Perhaps nothing more effectually comforts, under the blessing of God, than the discovery that some undoubtedly good man has passed through the same state of heart in which we are found. And, beloved, sometimes it pleases the Holy Spirit to open a well of living waters for us in the person, and work, and life, and sympathy, and love, of our Well-beloved, the Lord Jesus Christ. Jesus suffers with thee, O thou child of God, — suffers in thee. Thou art a member of His body, and therefore He endures in thee. Thou art making up that which is behind of the sufferings of Christ for His body's sake, which is the Church. Besides, once more, our sorrows often arise from our not observing the Holy Spirit.

II. I think I hear some one say, "I have no doubt, sir, that God has provided a supply for necessities, but may I partake of that supply? may I participate in the provisions of Divine love?" I will answer thee by saying, in the second place, that THIS SUPPLY IS FOR YOU.

III. Now to our last point. IT IS AVAILABLE WITHOUT ANY EXTRAORDINARY EXERTION. Hagar went and filled her bottle with water, and she gave her child to drink. No hydraulic inventions were required; no exceedingly difficult pumping, no mechanical contrivances to obtain the water when the spring was perceived. She did a very simple thing: she held her bottle in the water till it was full, poured out into the child's mouth, and the dilemma which had perilled life was over. Now, the way by which we get a hold of Christ is faith.

( C. H. Spurgeon.)

1. Suppose, that our eyes could be opened as to all our past lives. Our childhood — how different that period would now appear with God's light upon it. Our vision will be strengthened one day, so that we shall see the end from the beginning, and then we shall understand that the Lord maketh all things work together for good to them that love Him.

2. And now suppose, again, our eyes should be opened upon the future. Ay, would you not like to spy into destiny? Ah, if your eyes could be opened as to all that is to happen, what would you do? If you were wise, and knew your future, you would commit it unto God; commit it to Him though you do not know it.

3. If our eyes were opened, again, on another point, as to the existence of angels, we should see marvels. If the Lord opened the eyes of His greatly beloved servants to see how many of these mighty intelligences are silently guarding then., they would cease to complain of loneliness while in the midst of such a thronging ministry of willing friends.

4. And what, once more, if your eyes could be opened to look into heaven?

II. IN SOME THINGS OUR EYES MUST BE OPENED. Those I have spoken about are desirable in a measure, but these are absolutely necessary. For instance, as to the divine salvation, our eyes must be opened.

III. IN OUR PRESENT CASE IT IS VERY DESIRABLE THAT OUR EYES SHOULD BE OPENED. To many it is imperatively needful at this moment, for if not now recovered from their blindness they will die in their sins.

1. First, we would have opened eyes that we may see Jesus to be very near us. Do not think of Him just now as if He were far away in heaven. He is there in his glorious personality, but His spiritual presence is here also.

2. We desire that you may have your eyes opened to see what you are in Christ. You complain that you are black in yourselves; but you are most fair in Him.

3. Lastly, may the Lord open your eyes to see what you will be in Him. Certain of us are nearer heaven than we think. Let our hearts dance for joy at the bare thought of such speedy felicity. Let us go on our way blessing and magnifying Him who has opened our eyes to see the glory which He has prepared for them that love Him, which shall be ours ere long.

( C. H. Spurgeon.)

     1348   covenant, with Abraham
     4903   time
     5668   children, responsibilities to parents

Genesis 21:1-2

     1035   God, faithfulness
     5724   offspring

Genesis 21:1-3

     5720   mothers, examples

Genesis 21:1-5

     5686   fathers, examples

Genesis 21:1-7

     5076   Abraham, life of
     5733   pregnancy

Therefore, if we Compare the Things Themselves, we May no Way Doubt that The...
28. Therefore, if we compare the things themselves, we may no way doubt that the chastity of continence is better than marriage chastity, whilst yet both are good: but when we compare the persons, he is better, who hath a greater good than another. Further, he who hath a greater of the same kind, hath also that which is less; but he, who only hath what is less, assuredly hath not that which is greater. For in sixty, thirty also are contained, not sixty also in thirty. But not to work from out that …
St. Augustine—On the Good of Marriage

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Of Bearing the Cross --One Branch of Self-Denial.
The four divisions of this chapter are,--I. The nature of the cross, its necessity and dignity, sec. 1, 2. II. The manifold advantages of the cross described, sec. 3-6. III. The form of the cross the most excellent of all, and yet it by no means removes all sense of pain, sec. 7, 8. IV. A description of warfare under the cross, and of true patience, (not that of philosophers,) after the example of Christ, sec. 9-11. 1. THE pious mind must ascend still higher, namely, whither Christ calls his disciples …
Archpriest John Iliytch Sergieff—On the Christian Life

But if Moreover any not Having Charity, which Pertaineth to the Unity of Spirit...
23. But if moreover any not having charity, which pertaineth to the unity of spirit and the bond of peace whereby the Catholic Church is gathered and knit together, being involved in any schism, doth, that he may not deny Christ, suffer tribulations, straits, hunger, nakedness, persecution, perils, prisons, bonds, torments, swords, or flames, or wild beasts, or the very cross, through fear of hell and everlasting fire; in nowise is all this to be blamed, nay rather this also is a patience meet to …
St. Augustine—On Patience

The Annunciation of Jesus the Messiah, and the Birth of his Forerunner.
FROM the Temple to Nazareth! It seems indeed most fitting that the Evangelic story should have taken its beginning within the Sanctuary, and at the time of sacrifice. Despite its outward veneration for them, the Temple, its services, and specially its sacrifices, were, by an inward logical necessity, fast becoming a superfluity for Rabbinism. But the new development, passing over the intruded elements, which were, after all, of rationalistic origin, connected its beginning directly with the Old Testament …
Alfred Edersheim—The Life and Times of Jesus the Messiah

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Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than …
Thomas Watson—A Body of Divinity

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