Genesis 16:12
He will be a wild donkey of a man, and his hand will be against everyone, and everyone's hand against him; he will live in hostility toward all his brothers."
He will be a wild donkey of a man
The phrase "wild donkey" in Hebrew is "pere adam," which conveys the image of a creature that is untamed and free-spirited. In the ancient Near Eastern context, the wild donkey was known for its independence and resilience, thriving in the harsh desert environment. This description of Ishmael, the son of Hagar and Abram, suggests a life characterized by freedom and a refusal to be subdued by societal norms. It reflects a prophetic insight into Ishmael's descendants, who would live as nomadic tribes, often in conflict with settled communities. The wild donkey metaphor emphasizes a life of self-reliance and defiance, traits that would define Ishmael's lineage.

his hand will be against everyone
This phrase indicates a life of conflict and struggle. The Hebrew word for "hand" (yad) often symbolizes power and action. Ishmael's descendants would be known for their warrior-like nature, frequently engaging in battles and disputes with neighboring tribes. This prophecy foreshadows the historical tensions between Ishmael's lineage and other nations, highlighting a legacy of confrontation and resistance. It serves as a reminder of the consequences of human actions and decisions, as Abram and Sarai's choice to have a child through Hagar led to enduring strife.

and everyone's hand against him
The reciprocal nature of this phrase suggests that Ishmael and his descendants would not only initiate conflict but also be the recipients of hostility. This mutual antagonism underscores the challenges of living in a world where relationships are marked by suspicion and enmity. Historically, the descendants of Ishmael, often identified with various Arab tribes, have experienced both internal and external conflicts. This part of the prophecy highlights the reality of living in a fallen world, where sin leads to division and discord among peoples.

and he will live in hostility toward all his brothers
The Hebrew word for "hostility" (paneh) can also mean "in the presence of" or "to the east of," suggesting both geographical and relational aspects. Ishmael's descendants would dwell in proximity to their kin, the Israelites, yet remain in a state of tension and rivalry. This prophecy has been fulfilled throughout history, as the descendants of Ishmael and Isaac have often found themselves in conflict. The phrase serves as a poignant reminder of the enduring consequences of human choices and the need for reconciliation and peace. It calls believers to seek harmony and understanding, recognizing the shared humanity that transcends historical grievances.

Persons / Places / Events
1. Ishmael
The son of Abram (Abraham) and Hagar, Sarai's Egyptian maidservant. Ishmael is the subject of the prophecy in Genesis 16:12.

2. Hagar
An Egyptian maidservant of Sarai (Sarah), who becomes the mother of Ishmael after Sarai gives her to Abram to bear a child.

3. Abram (Abraham)
The patriarch chosen by God to be the father of many nations. He is the father of Ishmael through Hagar.

4. Sarai (Sarah)
Abram's wife, who, due to her barrenness, gives Hagar to Abram to bear a child.

5. The Angel of the LORD
A divine messenger who appears to Hagar in the wilderness, delivering the prophecy about Ishmael.
Teaching Points
Understanding Prophecy
The prophecy concerning Ishmael highlights God's foreknowledge and the unfolding of His plans through human history. It reminds us of the importance of trusting God's sovereignty.

Consequences of Human Decisions
Abram and Sarai's decision to have a child through Hagar led to significant familial strife. This teaches us to seek God's guidance and wait for His timing rather than taking matters into our own hands.

Living in Hostility
Ishmael's life was marked by conflict, which serves as a cautionary tale about the destructive nature of living in constant opposition to others. Christians are called to live in peace and reconciliation.

God's Care for the Outcast
Despite the prophecy of conflict, God cared for Hagar and Ishmael, showing His compassion for those who are marginalized or in difficult circumstances.
Bible Study Questions
1. How does the prophecy about Ishmael in Genesis 16:12 reflect the broader account of conflict in the Bible, and what can we learn from it about human nature?

2. In what ways does the account of Hagar and Ishmael challenge us to consider the consequences of our decisions, especially when we act outside of God's will?

3. How can the description of Ishmael as a "wild donkey of a man" inform our understanding of freedom and independence in a biblical context?

4. What lessons can we draw from God's interaction with Hagar and Ishmael about His character and His care for those who are marginalized or in distress?

5. How does the New Testament use the account of Hagar and Ishmael to illustrate spiritual truths, and what practical applications can we draw from these teachings for our own lives?
Connections to Other Scriptures
Genesis 21:9-21
This passage describes the eventual conflict between Ishmael and Isaac, fulfilling the prophecy of hostility.

Galatians 4:22-31
Paul uses the account of Hagar and Sarah to illustrate the difference between living under the law and living under the promise.

Job 39:5-8
The description of the wild donkey in Job parallels the nature of Ishmael as described in Genesis 16:12.

Psalm 83:6
Lists the descendants of Ishmael among the enemies of Israel, showing the ongoing hostility.
The National Character of the Arabs ForetoldJ. Aldis.Genesis 16:12
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
Ass, Brethren, Brothers, Donkey, Dwell, Dwelleth, East, Everyone's, Face, Hostility, Kinsmen, Man's, Mountain, One's, Opposite, Presence, Wild, Wild-ass
Dictionary of Bible Themes
Genesis 16:12

     4633   donkey

Genesis 16:7-13

     1454   theophany

Genesis 16:9-12

     5661   brothers

Genesis 16:11-13

     1511   Trinity, relationships in

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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