Genesis 16:9
So the angel of the LORD told her, "Return to your mistress and submit to her authority."
The angel of the LORD
This phrase introduces a significant figure in the Old Testament, often seen as a divine messenger or a theophany, a visible manifestation of God. In Hebrew, "mal'ak YHWH" can imply a direct representation of God Himself, suggesting that Hagar's encounter is not merely with an angelic being but with God in a form she can perceive. This encounter underscores the personal nature of God's care and intervention in the lives of individuals, even those who might seem marginalized or insignificant in the broader narrative.

said to her
The act of speaking here is crucial. In the ancient Near Eastern context, divine communication was a profound event, often guiding the course of history. The fact that God speaks directly to Hagar, an Egyptian servant, highlights the inclusivity of God's concern and the personal nature of His guidance. It emphasizes that God's voice reaches beyond cultural and social boundaries, offering direction and hope.

Return to your mistress
This directive might seem harsh at first glance, but it reflects a deeper purpose in God's plan. The Hebrew word "shuv" (return) implies a turning back, not just physically but spiritually and relationally. It suggests a restoration of order and a call to trust in God's overarching plan. In the cultural context, returning to Sarai was a call to face difficult circumstances with faith, trusting that God would work through them for a greater good.

and submit to her authority
The Hebrew word "anah" (submit) carries the connotation of humility and affliction. This instruction is not about endorsing mistreatment but about embracing a posture of humility and trust in God's justice and timing. In the broader biblical narrative, submission is often linked with faith and reliance on God's sovereignty. It is a call to recognize God's authority and to trust that He will bring about His purposes, even through challenging situations.

Persons / Places / Events
1. Hagar
An Egyptian maidservant of Sarai (later Sarah), who becomes pregnant by Abram (later Abraham) at Sarai's behest. She flees from Sarai due to mistreatment.

2. The Angel of the LORD
A divine messenger who appears to Hagar in the wilderness, providing guidance and promises regarding her future and that of her son, Ishmael.

3. Sarai (Sarah)
Abram's wife, who, in her impatience for God's promise of a child, gives Hagar to Abram as a surrogate.

4. Abram (Abraham)
The patriarch chosen by God to father a great nation. He follows Sarai's suggestion to have a child with Hagar.

5. The Wilderness
The setting where Hagar encounters the angel of the LORD, symbolizing a place of trial and divine encounter.
Teaching Points
Submission and Obedience
Hagar is instructed to return and submit, highlighting the importance of obedience to God's direction, even when it is difficult.

Divine Encounters in Desolation
God often meets us in our wilderness experiences, providing guidance and hope when we feel lost or mistreated.

God's Faithfulness to His Promises
Despite human failings and complex situations, God remains faithful to His promises, as seen in His care for Hagar and Ishmael.

The Role of Authority
The passage challenges us to consider our response to authority, especially when it is unjust, and to seek God's guidance in such situations.

Trust in God's Plan
Even when circumstances seem dire, trusting in God's plan and timing is crucial, as His ways are higher than ours.
Bible Study Questions
1. How does Hagar's encounter with the angel of the LORD in the wilderness reflect God's care for those who are marginalized or mistreated?

2. In what ways can we apply the principle of submission to authority in our own lives, especially when faced with difficult or unjust situations?

3. How does the account of Hagar and Ishmael demonstrate God's faithfulness to His promises, and how can this encourage us in our personal faith journey?

4. What can we learn from Hagar's account about encountering God in our own "wilderness" experiences, and how can we be open to His guidance during such times?

5. How does the New Testament use the account of Hagar and Sarah to illustrate the difference between living under the law and living under grace, and what practical implications does this have for our daily lives?
Connections to Other Scriptures
Genesis 21:9-21
This passage continues Hagar's account, where she and Ishmael are sent away, but God provides for them, fulfilling His promise.

1 Peter 2:18-25
This New Testament passage speaks to the theme of submission, even in unjust circumstances, and connects to Christ's example of suffering.

Galatians 4:21-31
Paul uses the account of Hagar and Sarah allegorically to discuss the difference between living under the law and living under the promise of grace.
God's Presence with His PeopleGenesis 16:7-12
Goodness of God in AfflictionGenesis 16:7-12
HagarCharles Jerdan, M. A. , LL. B.Genesis 16:7-12
Hagar in the WildernessW. S. Smith, B. D.Genesis 16:7-12
Hagar in the WildernessWashington Gladden, D. D.Genesis 16:7-12
LessonsG. Hughes, B. D.Genesis 16:7-12
Nature and Office of AngelsProf. J. G. Murphy.Genesis 16:7-12
Providence and the OutcastT. H. Leale.Genesis 16:7-12
Submission EnjoinedJ. Parker, D. D.Genesis 16:7-12
The Angel's Message to HagarJ. O. Dykes, D. D.Genesis 16:7-12
The Angel's QuestionsA. Fuller.Genesis 16:7-12
The Beautiful ManGenesis 16:7-12
Water in the DesertGenesis 16:7-12
Glimpses of the GodheadW. Roberts Genesis 16:7-13
HagarR.A. Redford Genesis 16
People
Abram, Bered, Hagar, Ishmael, Sarai
Places
Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur Desert
Topics
Angel, Authority, Hands, Humble, Messenger, Mistress, Return, Submit, Thyself, Turn
Dictionary of Bible Themes
Genesis 16:7-9

     4140   angel of the Lord

Genesis 16:7-13

     1454   theophany

Genesis 16:9-12

     5661   brothers

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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