Now Abram's wife Sarai had borne him no children, but she had an Egyptian maidservant named Hagar. Now Abram’s wife SaraiThe introduction of Sarai, Abram's wife, is significant in the narrative of Genesis. Her name, Sarai, means "my princess" in Hebrew, indicating her noble status and the special role she plays in the unfolding account of God's covenant with Abram. Sarai's identity as Abram's wife is crucial, as it establishes her as a key figure in the lineage through which God promises to bless all nations. Historically, marriage was a central institution in ancient Near Eastern societies, and Sarai's position as Abram's wife underscores her importance in the family and in God's plan. had borne him no children This phrase highlights a central tension in the narrative: Sarai's barrenness. In the ancient world, childbearing was often seen as a sign of divine favor, and infertility could be a source of social stigma and personal distress. The Hebrew word for "borne" (yalad) emphasizes the act of giving birth, which Sarai has been unable to do. This barrenness sets the stage for the unfolding drama and God's miraculous intervention. It also reflects a recurring biblical theme where God works through human weakness and impossibility to fulfill His promises. but she had an Egyptian maidservant The mention of an "Egyptian maidservant" introduces Hagar into the narrative. The term "maidservant" (Hebrew: shiphchah) indicates a female servant or slave, reflecting the social and economic structures of the time. Hagar's Egyptian origin is significant, as it suggests she may have been acquired during Abram and Sarai's sojourn in Egypt (Genesis 12:10-20). This detail foreshadows the complex interactions between the descendants of Abram and the Egyptians in later biblical narratives. named Hagar Hagar's name, which may mean "flight" or "stranger" in Hebrew, is prophetic of her role in the story. As a maidservant, Hagar occupies a lower social status, yet she becomes a pivotal character in the unfolding of God's plan. Her introduction by name signifies her importance in the narrative, as names in the Bible often carry deep significance and foreshadow future events. Hagar's account is a testament to God's concern for all people, regardless of their social standing, and His ability to bring about His purposes through unexpected means. Persons / Places / Events 1. AbramLater known as Abraham, he is a central figure in Genesis, called by God to be the father of many nations. At this point in the account, he is still waiting for the fulfillment of God's promise of offspring. 2. SaraiAbram's wife, later known as Sarah. She is struggling with infertility, which is a significant theme in her account and a source of personal and relational tension. 3. HagarAn Egyptian maidservant to Sarai. Her introduction sets the stage for the unfolding drama involving Abram, Sarai, and the birth of Ishmael. 4. EgyptThe origin of Hagar, which may imply a connection to previous events in Abram's life, such as his journey to Egypt during a famine. 5. InfertilityA central issue in this passage, highlighting the cultural and personal challenges faced by Sarai and Abram in their desire for an heir. Teaching Points Trust in God's TimingSarai's barrenness and the introduction of Hagar highlight the challenge of waiting on God's promises. Believers are encouraged to trust in God's perfect timing rather than taking matters into their own hands. Cultural Pressures vs. Divine PromisesThe cultural practice of using a maidservant to bear children reflects societal norms that can conflict with divine promises. Christians are called to discern and prioritize God's will over cultural expectations. Faith and PatienceAbram and Sarai's account is a reminder of the importance of faith and patience in the Christian walk. God's promises may not be fulfilled immediately, but they are sure. Consequences of ImpatienceThe decision to involve Hagar leads to significant family strife and long-term consequences, illustrating the potential fallout from acting outside of God's plan. Bible Study Questions 1. How does the introduction of Hagar in Genesis 16:1 set the stage for future events in Abram's family, and what can we learn about the consequences of impatience? 2. In what ways does Sarai's struggle with infertility reflect broader themes of waiting and faith in the Bible, and how can this encourage us in our own periods of waiting? 3. How does the cultural context of Sarai's decision to give Hagar to Abram challenge us to consider the influence of societal norms on our faith decisions? 4. What parallels can be drawn between the account of Abram, Sarai, and Hagar and the teachings of Paul in Galatians 4 regarding the law and the promise? 5. How can we apply the lessons of faith and patience from Genesis 16:1 to our own lives, particularly when facing situations that test our trust in God's promises? Connections to Other Scriptures Genesis 12God's promise to Abram about making him a great nation, which sets the context for the tension in Genesis 16:1. Genesis 21The eventual birth of Isaac, which contrasts with the situation in Genesis 16:1 and shows God's faithfulness to His promise. Galatians 4Paul uses the account of Hagar and Sarah allegorically to discuss the difference between living under the law and living by the promise. People Abram, Bered, Hagar, Ishmael, SaraiPlaces Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur DesertTopics Abram's, Bare, Bear, Bore, Borne, Egypt, Egyptian, Hagar, Handmaid, Maid, Maidservant, Named, Sarai, Sar'ai, Servant, WifeDictionary of Bible Themes Genesis 16:1-2 5811 compromise 5883 impatience 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 4926 delay, human 5077 Abraham, character 5672 concubines 5732 polygamy 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: 1856The 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 Links Genesis 16:1 NIVGenesis 16:1 NLTGenesis 16:1 ESVGenesis 16:1 NASBGenesis 16:1 KJV
Genesis 16:1 Commentaries
Bible Hub |