§ 8. THE GENERATIONS OF ISHMAEL (Genesis 25:12-1).
EXPOSITION
Now these are the generations of Ishmael,—the opening of a new section (cf. Genesis 2:4), in which the fortunes of Abraham's eldest son are briefly traced before proceeding with the main current of the history in the line of Isaac (cf. 1 Chronicles 1:29-13)—Abraham's son,—because of his relation to Abraham it was that Ishmael attained subsequent historical development and importance (vide Genesis 21:13)—whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham (vide Genesis 16:1, Genesis 16:15).
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth;—"Heights;" the Nabathaeans, a people of Northern Arabia, possessed of abundant flocks (Isaiah 9:7), and, according to Diodorus, living by merchandise and rapine (Gesenius). From Petraea they subsequently extended as far as Babylon (Keil)—and Kedar,—"Black Skin;" the Cedrei of Pliny (Gesenius, Keil, Rosen-mailer); characterized as good bowmen (Isaiah 21:17), and dwelling between Arabia Petraea and Babylon—and Adbeel,—"Miracle of God" (Gesenius); of whom nothing is known—and Mibsam,—"Sweet Odor" (Gesenius); equally uncertain.
And Mishma,—"Hearing" (Gesenius); Masma (LXX; Vulgate); connected with the Maisaimeneis, north-east of Medina (Knobel)—and Dumah,—"Silence;" same as Stony Dumah, or Syrian Dumah, in Arabia, on the edge of the Syrian desert (Gesenius); mentioned in Isaiah 21:11—and Massa,—"Burden;" north-east of Dumah are the Massanoi.
Hadar,—"Chamber" (Gesenius); Ha'dad (1 Chronicles 1:30, LXX; Samaritan, and most MSS.); though Gesenius regards Hadar as probably the true reading in both places; identified with a tribe in Yemen (Gesenius); between Oman and Bahrein, a district renowned for its lancers (Keil)—and Tema,—"Desert" (Gesenius); Θαιμὰν (LXX.); the Θεμοί, on the Persian Gulf, or the tribe Bann Teim, in Hamasa (Knobel); a trading people (Job 6:19; Isaiah 21:14; Jeremiah 25:23)—Jetur,—"Enclosure" (Gesenius); the Itureans (Gesenius, Kalisch, Keil )—Naphish, "Breathing" (Murphy); "Refreshment" (Gesenius); not yet identified—and Kedemah—"Eastward" (Gesenius); unknown.
These are the sons of Ishmael, and these are their names, by their towns,—unwalled encampments, from hatzar, to surround; used of the movable villages of nomadic tribes (cf. Isaiah 42:11)—and by their castles;—fortified keeps (Murphy); tent villages (Keil); nomadic camps (Kalisch). Cf. Num 31:10; 1 Chronicles 6:39; Psalms 69:26; Ezekiel 25:4)—twelve princes—this does not imply that Ishmael had only twelve sons, like Israel—a very suspicious circumstance (De Wette); but only that these twelve became phylarchs (Havernick). The Egyptian dedecarchy rested on a like earlier division of names. Homer mentions a similar case among the Phoenicians; Thucydides another in ancient Attica (2. 15); vide Havernick's 'Introch,' § 18—according to their nations (or tribe divisions).
And these are the years of the life of Ishmael, an hundred and thirty and seven years:—a life shorter by nearly half a century than that of Isaac (Genesis 35:21); does this prove the life-prolonging influence of piety?—and he gave up the ghost and died; and wee gathered unto his people (vide on Genesis 25:8). And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward; Assyria (vide Genesis 10:29; Genesis 16:7): and He died—literally, fell down; not expired (Vulgate, A Lapide, Aben Ezra, et alii), but settled down, had his lot cast (Calvin, Keil, Kalisch); κατῴκησε (LXX.) in the presence of all his brethren (a fulfillment of Genesis 16:12).
HOMILETICS
The generations of Ishmael, or the biography of a prince.
I. THE PRINCE'S NAME. Ishmael.
1. The significance of his name. "God hears.' It was thus a perpetual reminder to its bearer of a grand religious truth, that God is essentially a hearer of prayer, and that he is never far from any of his intelligent and needy creatures.
2. The occasion of his getting it.
(1) Before his birth, because the Lord had heard the affliction of his mother.
(2) At his birth, because his father believed the report of Hagar concerning the instruction of the angel.
3. The verification of his name. When he lay beneath the shrub God heard the voice of his distressful cry (Genesis 21:17).
II. THE PRINCE'S LINEAGE. Abraham's son. That—
(1) Proclaimed his dignity. Though not a prince in the Church, he was a prince in the world, being Abraham's immediate descendant, Grace runs not in the blood, earthly rank does.
(2) Bespoke his privilege. Jehovah reckoned it a great thing for Ishmael that he was Abraham's seed. To be the offspring of those who are exalted in earthly station is a special honor, though not so great an honor as to be descended from those who are eminent in grace.
(3) Implied his responsibility. Degrees of rank in society are of God's ordaining, and involve the recipients thereof in corresponding obligations (Luke 12:48).
III. THE PRINCE'S FAMILY.
1. Princely in rank. This quality they received by birth, being Ishmael's sons.
2. Many in number. They were twelve princes, and as such they developed into large and flourishing tribes and nations. This characteristic was due to grace, God having promised that kings and nations should spring from Hagar's son.
3. Influential in power. The twelve princes mentioned were powerful chieftains of as many clans.
IV. THE PRINCE'S DEATH.
1. The time. At 137 years. The days of all, even of princes, in this life are numbered.
2. The manner. "He expired." "There is no man that hath power over the spirit to retain the spirit" in the day of his death.
3. The result. "He was gathered unto his people," passing to the company of those who were like-minded with himself in the unseen world, as Abraham went to enjoy the society of those who were of kindred spirit with him.
V. THE PRINCE'S DOMINIONS. "His lot was cast in the presence of all his brethren," i.e. his empire was—
1. Outside of Canaan. He had no part or lot in the inheritance of Isaac. Neither have the world's princes as such any share in the heritage of heaven's peers.
2. Among the tribes of earth. And so the worldly man's portion is of the earth, earthy.
See—
1. How comparatively unimportant the world's biographies are in the judgment of the Spirit.
2. How the children of the wicked often outnumber the offspring of the pious.
3. How it is appointed unto all men once to die, though not to all to die alike.
4. How certain it is that the wicked and the good shall be separated after death, since at death both are gathered unto their respective peoples. 5. How clearly and minutely God fulfils the promises he makes to wicked men no less than to good.