Genesis 16:5
Then Sarai said to Abram, "May the wrong done to me be upon you! I delivered my servant into your arms, and ever since she saw that she was pregnant, she has treated me with contempt. May the LORD judge between you and me."
Then Sarai said to Abram
This phrase introduces a pivotal moment of confrontation and emotion. Sarai, later known as Sarah, is speaking to Abram, later Abraham, her husband. The Hebrew root for "said" (אָמַר, 'amar) often conveys not just the act of speaking but the expression of deep-seated feelings or declarations. This moment is significant as it reflects the tension and complexity within their relationship, highlighting the human struggle with faith and obedience to God's promises.

May the wrong done to me be upon you
Here, Sarai is expressing a grievance, attributing the "wrong" (חָמָס, chamas) to Abram. This Hebrew word can mean violence, wrong, or injustice, indicating the depth of Sarai's distress. In the cultural and historical context, Sarai's decision to give Hagar to Abram was a socially acceptable practice to ensure lineage, yet it led to unforeseen emotional turmoil. This phrase underscores the consequences of taking matters into one's own hands rather than waiting on God's timing.

I put my servant in your arms
Sarai's reference to "my servant" (שִׁפְחָה, shiphchah) highlights the social hierarchy and the role of Hagar as a maidservant. The phrase "in your arms" (בְּחֵיקֶךָ, b'cheykecha) is intimate, suggesting a transfer of responsibility and trust. This decision, though culturally permissible, reveals the complexities of human relationships and the potential for conflict when God's plans are not fully trusted.

and ever since she saw that she was pregnant
The phrase "she saw that she was pregnant" (וַתֵּרֶא כִּי הָרָתָה, vateire ki haratah) marks a turning point. Hagar's awareness of her pregnancy shifts the dynamics between her and Sarai. In ancient Near Eastern culture, fertility was highly valued, and Hagar's pregnancy would have elevated her status, leading to tension and rivalry. This moment reflects the broader biblical theme of God's sovereignty over life and the unfolding of His promises.

she has despised me
The word "despised" (קָלַל, qalal) in Hebrew conveys a sense of contempt or belittlement. Hagar's change in attitude towards Sarai reveals the human tendency towards pride and the breakdown of relationships when God's order is disrupted. This serves as a reminder of the importance of humility and the potential consequences of actions taken outside of God's will.

May the LORD judge between you and me
Sarai's invocation of "the LORD" (יְהוָה, Yahweh) as judge reflects her appeal to divine justice. The Hebrew word for "judge" (שָׁפַט, shaphat) implies a call for God to discern and rectify the situation. This plea highlights the biblical principle of seeking God's wisdom and justice in resolving conflicts, acknowledging His ultimate authority over human affairs. It serves as an inspiration to trust in God's righteous judgment and His ability to bring about reconciliation and peace.

Persons / Places / Events
1. Sarai
The wife of Abram, later known as Sarah. She is central to this account as she grapples with the consequences of her decision to give her maidservant Hagar to Abram in hopes of bearing a child.

2. Abram
The husband of Sarai, later known as Abraham. He is caught in the conflict between Sarai and Hagar, highlighting his role as a patriarch and mediator.

3. Hagar
Sarai's Egyptian maidservant who becomes pregnant by Abram. Her pregnancy leads to tension and conflict with Sarai.

4. The LORD
The divine judge whom Sarai invokes to adjudicate the conflict between her and Abram, emphasizing the spiritual dimension of their dispute.

5. The Event
The conflict arises from Sarai's plan to have a child through Hagar, which backfires as Hagar's pregnancy leads to contempt and strife.
Teaching Points
Consequences of Impatience
Sarai's decision to act outside of God's timing led to strife and division. We must learn to wait on God's promises and timing.

The Role of Responsibility
Sarai's blame on Abram highlights the importance of taking responsibility for our actions and decisions, rather than shifting blame.

Seeking Divine Justice
Sarai's appeal to the LORD as judge reminds us to seek God's wisdom and justice in resolving conflicts, rather than relying solely on human judgment.

The Impact of Pride and Contempt
Hagar's contempt for Sarai after becoming pregnant serves as a warning against pride and the relational damage it can cause.

The Importance of Communication
The breakdown in communication between Sarai and Abram underscores the need for open and honest dialogue in relationships.
Bible Study Questions
1. How does Sarai's decision to give Hagar to Abram reflect a lack of faith in God's promise, and how can we apply this lesson to our own lives when we are tempted to take matters into our own hands?

2. In what ways does the conflict between Sarai and Hagar illustrate the consequences of not addressing underlying issues in relationships? How can we apply this to our own conflicts?

3. How does Sarai's appeal to the LORD as judge challenge us to involve God in our disputes and seek His guidance in resolving them?

4. What can we learn from Abram's role in this account about the importance of leadership and responsibility within the family?

5. How does the account of Sarai, Abram, and Hagar connect to the broader biblical theme of God's faithfulness despite human failure, and how can this encourage us in our walk with God?
Connections to Other Scriptures
Genesis 21:9-10
This passage further explores the tension between Sarah and Hagar, culminating in Sarah's demand to cast out Hagar and her son Ishmael.

Galatians 4:22-31
Paul uses the account of Sarah and Hagar allegorically to contrast the old covenant of the law with the new covenant of grace, highlighting the spiritual implications of their account.

1 Peter 3:7
This verse speaks to husbands living with their wives in an understanding way, which can be related to Abram's role in managing the conflict with Sarai.
The Maid, the Mistress, and the MasterW. Roberts Genesis 16:1-6
LessonsBp. Babington.Genesis 16:4-6
The Evils of Abolishing Social DistinctionsT. H. Leale.Genesis 16:4-6
HagarR.A. Redford Genesis 16
People
Abram, Bered, Hagar, Ishmael, Sarai
Places
Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur Desert
Topics
Abram, Arms, Bosom, Child, Conceived, Contempt, Despised, Despises, Embrace, Esteemed, Fault, Handmaid, Judge, Lightly, Longer, Maid, Maidservant, Pregnant, Respect, Responsible, Sarai, Sar'ai, Sees, Servant, Sight, Suffering, Violence, Wife, Wrong
Dictionary of Bible Themes
Genesis 16:5

     1310   God, as judge
     5126   arm
     5822   criticism, against believers

Genesis 16:1-6

     1680   types
     5077   Abraham, character
     5672   concubines
     5732   polygamy

Genesis 16:4-5

     5961   superiority

Genesis 16:5-6

     5496   revenge, examples

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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