Genesis 16:3
So after he had lived in Canaan for ten years, his wife Sarai took her Egyptian maidservant Hagar and gave her to Abram to be his wife.
So after Abram had lived in Canaan ten years
This phrase sets a chronological context for the events that follow. Abram's ten-year residence in Canaan signifies a period of waiting and testing of faith. The number ten in biblical numerology often symbolizes completeness or divine order. Abram's decade in Canaan without the fulfillment of God's promise of offspring may have tested his and Sarai's patience and faith. This period reflects a time of preparation and anticipation, highlighting the human struggle with divine timing.

his wife Sarai
Sarai, later renamed Sarah, is a central figure in the Abrahamic narrative. Her role as Abram's wife is significant, as she is directly involved in the unfolding of God's covenant promises. The name Sarai means "my princess," indicating her noble status and the importance of her lineage. Her actions in this verse demonstrate the human tendency to take matters into one's own hands when divine promises seem delayed, a theme that resonates throughout Scripture.

took her Egyptian maidservant Hagar
Hagar's introduction as an Egyptian maidservant provides a cultural and historical backdrop. Egypt, often a place of refuge and later of bondage for the Israelites, represents a foreign influence in Abram's household. Hagar's status as a maidservant highlights the social hierarchies and norms of the time. Her Egyptian origin may also symbolize the broader theme of God's work extending beyond the immediate family of Abram to include all nations.

and gave her to Abram
This action by Sarai reflects the customs and legal practices of the ancient Near East, where a barren wife could give her maidservant to her husband to bear children on her behalf. This practice, though culturally acceptable, reveals the complexities of human relationships and the potential consequences of stepping outside of God's intended plan. It underscores the tension between human initiative and divine promise.

to be his wife
The phrase "to be his wife" indicates a formalization of Hagar's role beyond that of a maidservant. This act of giving Hagar to Abram as a wife, though not equal to Sarai's status, signifies a shift in household dynamics and foreshadows the ensuing conflict. It highlights the biblical theme of polygamy and its associated challenges, reminding readers of God's original design for marriage as a union between one man and one woman.

Persons / Places / Events
1. Abram
Later known as Abraham, he is a central figure in the Bible, known for his faith and obedience to God. At this point, he is living in Canaan, the land promised to him by God.

2. Sarai
Abram's wife, later known as Sarah. She is struggling with infertility and takes matters into her own hands by giving her maidservant to Abram.

3. Hagar
An Egyptian maidservant of Sarai. She becomes a secondary wife to Abram and the mother of Ishmael.

4. Canaan
The land where Abram and Sarai are residing, which God promised to Abram and his descendants.

5. The Event
Sarai's decision to give Hagar to Abram as a wife, which leads to significant familial and spiritual consequences.
Teaching Points
Trust in God's Timing
Sarai's decision reflects a lack of trust in God's timing. We must learn to wait on God's promises, trusting that His timing is perfect.

Consequences of Impatience
Acting out of impatience can lead to unintended consequences, as seen in the strife between Hagar and Sarai. We should seek God's guidance before making decisions.

Faith vs. Human Effort
The account contrasts faith in God's promises with human efforts to fulfill those promises. True faith requires reliance on God rather than our own understanding.

God's Sovereignty
Despite human errors, God's plan prevails. This reassures us that God can work through our mistakes to fulfill His purposes.

The Role of Women in Scripture
Sarai and Hagar's account highlights the complex roles women play in God's account, encouraging us to consider the dignity and challenges faced by women in biblical times.
Bible Study Questions
1. How does Sarai's decision to give Hagar to Abram reflect her understanding of God's promise to Abram? What can we learn from this about our own understanding of God's promises?

2. In what ways do we sometimes try to "help" God fulfill His promises in our lives, and what are the potential consequences of such actions?

3. How does the account of Hagar and Sarai illustrate the tension between faith and works? Can you think of other biblical examples where this tension is evident?

4. Reflect on a time when you had to wait on God's timing. What did you learn from that experience, and how did it impact your faith?

5. How can the account of Hagar and Sarai encourage us to trust in God's sovereignty, even when our circumstances seem to contradict His promises?
Connections to Other Scriptures
Genesis 12:1-3
God's promise to Abram about making him a great nation, which sets the context for Sarai's actions due to her barrenness.

Genesis 21:1-3
The eventual fulfillment of God's promise through the birth of Isaac, showing God's faithfulness despite human impatience.

Galatians 4:22-31
Paul uses the account of Hagar and Sarah to illustrate the difference between living under the law and living by the promise.
Carnal ExpedientsThe Congregational PulpitGenesis 16:1-3
Forestalling God's Appointed TimeT. H. Leale.Genesis 16:1-3
Hagar, the Slave GirlF. B. Meyer, B. A.Genesis 16:1-3
LessonsG. Hughes, B. D.Genesis 16:1-3
Sarah's Sin; or Carnal Policy no Aid to Divine PlansA. Fuller.Genesis 16:1-3
Sarai's ExpedientJ. O. Dykes, D. D.Genesis 16:1-3
The Trial of Faith -- its InfirmityR. S. Candlish, D. D.Genesis 16:1-3
The Maid, the Mistress, and the MasterW. Roberts Genesis 16:1-6
HagarR.A. Redford Genesis 16
People
Abram, Bered, Hagar, Ishmael, Sarai
Places
Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur Desert
Topics
Abram, Abram's, Canaan, Egyptian, Hagar, Handmaid, Husband, Maidservant, Sarai, Ten, Wife
Dictionary of Bible Themes
Genesis 16:3

     1651   numbers, 1-2

Genesis 16:1-3

     8410   decision-making, examples

Genesis 16:1-4

     5076   Abraham, life of
     5225   barrenness
     5720   mothers, examples

Genesis 16:1-6

     1680   types
     5077   Abraham, character
     5672   concubines
     5732   polygamy

Genesis 16:2-3

     8723   doubt, results of

Library
Omniscience
Remember that, ye sons of men, ye are not unregarded; ye do not pass through this world in unseen obscurity. In darkest shades of night eyes glare on you through the gloom. In the brightness of the day angels are spectators of your labours. From heaven there look down upon you spirits who see all that finite beings are capable of beholding. But if we think that thought worth treasuring up, there is one which sums up that and drowns it, even as a drop is lost in the ocean; it is the thought, "Thou
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

"Thou, God, Seest Me. " --Gen. xvi. 13
"Thou, God, seest me."--Gen. xvi. 13. O God, unseen, but not unknown, Thine eye is ever fix'd on me; I dwell beneath Thy secret throne, Encompass'd by Thy Deity. Throughout this universe of space, To nothing am I long allied, For flight of time and change of place, My strongest, dearest bonds divide. Parents I had, but where are they? Friends whom I knew, I know no more; Companions, once that cheer'd my way, Have dropp'd behind or gone before. Now I am one amidst a crowd Of life and action hurrying
James Montgomery—Sacred Poems and Hymns

The Pioneer's Influence Upon a Nation's Ideals.
ABRAHAM, THE TRADITIONAL FATHER OF HIS RACE.--Gen. 12:1-8; 13:1-13; 16; 18, 19; 21:7; 22:1-19. Parallel Readings. Hist. Bible I, 73-94. Prin of Pol., 160-175. Jehovah said to Abraham, Go forth from thy country, and from thy kindred, and from thy father's house, to the land that I will show thee, that I may make of thee a great nation; and I will surely bless thee, and make thy name great, so that thou shalt be a blessing, I will also bless them that bless thee, and him that curseth thee will
Charles Foster Kent—The Making of a Nation

The Incarnation.
"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that hath been made. In Him was life; and the life was the light of men. And the light shineth in the darkness; and the darkness apprehended it not. There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Doctrine of God
I. THE EXISTENCE OF GOD: (Vs. Atheism). 1. ASSUMED BY THE SCRIPTURES. 2. PROOFS OF THE EXISTENCE OF GOD. a) Universal belief in the Existence of God. b) Cosmological:--Argument from Cause. c) Teleological:--Argument from Design. d) Ontological:--Argument from Being. e) Anthropological:--Moral Argument. f) Argument from Congruity. g) Argument from Scripture. II. THE NATURE OF GOD: (Vs. Agnosticism) 1. THE SPIRITUALITY OF GOD: (Vs. Materialism). 2. THE PERSONALITY OF GOD: (Vs. Pantheism). 3. THE UNITY
Rev. William Evans—The Great Doctrines of the Bible

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

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