Genesis 16:13
So Hagar gave this name to the LORD who had spoken to her: "You are the God who sees me," for she said, "Here I have seen the One who sees me!"
So Hagar gave this name
In the ancient Near Eastern context, naming was a significant act that often revealed something about the character or nature of the person or deity being named. Hagar, an Egyptian servant, finds herself in a divine encounter, and her response is to name God. This act signifies her recognition and acknowledgment of God's personal involvement in her life. The Hebrew root for "gave" (נָתַן, natan) implies a deliberate and meaningful action, indicating that Hagar's naming is a profound moment of revelation and personal transformation.

to the LORD
The term "LORD" in the Hebrew text is "YHWH" (יהוה), the sacred and personal name of God revealed to Moses in Exodus 3:14. This name signifies God's eternal, self-existent nature and His covenantal faithfulness. Hagar, a foreigner and a servant, is granted the privilege of addressing God by this personal name, highlighting the inclusivity of God's grace and His willingness to engage with all people, regardless of their status or background.

who had spoken to her
The phrase emphasizes the personal and direct communication between God and Hagar. In the Hebrew tradition, God speaking to an individual is a profound event, often reserved for patriarchs and prophets. This encounter elevates Hagar's status and underscores the importance of her story. The Hebrew verb "spoke" (דָּבַר, dabar) conveys not just the act of speaking but also the impartation of divine will and purpose.

'You are the God who sees me,'
Hagar's declaration, "You are the God who sees me," is a profound theological statement. The Hebrew word for "sees" (רֹאִי, ro'i) implies not just visual sight but also understanding, care, and concern. This name, "El Roi," reveals God's omniscience and His intimate awareness of individual lives. It assures believers that God is not distant or indifferent but is actively involved and attentive to their circumstances.

for she said
This phrase introduces Hagar's explanation and reflection on her experience. It indicates a moment of introspection and realization. The Hebrew conjunction "for" (כִּי, ki) often introduces a reason or explanation, suggesting that Hagar's naming of God is based on her personal encounter and understanding of His nature.

'Here I have seen the One who sees me.'
Hagar's statement is both a declaration of her experience and a theological insight. The repetition of the concept of seeing underscores the mutual recognition between Hagar and God. The Hebrew word for "seen" (רָאָה, ra'ah) is the same root used earlier, reinforcing the theme of divine perception and human acknowledgment. This encounter transforms Hagar's understanding of God, providing her with assurance and hope in her difficult circumstances.

Persons / Places / Events
1. Hagar
An Egyptian maidservant of Sarai (later Sarah), who becomes the mother of Ishmael. She is a central figure in this passage as she encounters God in the wilderness.

2. The LORD (Yahweh)
The God of Abraham, who reveals Himself to Hagar in her distress, demonstrating His omniscience and care.

3. The Wilderness
The setting where Hagar encounters God. It symbolizes a place of desolation but also of divine revelation and encounter.

4. The Angel of the LORD
A manifestation of God who speaks to Hagar, providing guidance and promises about her son Ishmael.

5. Ishmael
The son of Abram (later Abraham) and Hagar, whose name means "God hears," reflecting God's response to Hagar's affliction.
Teaching Points
God's Omniscience and Care
God sees and knows every detail of our lives, just as He saw Hagar in her distress. We can trust that He is aware of our struggles and needs.

Divine Encounters in Desolation
Often, it is in our wilderness experiences—times of loneliness or hardship—that we encounter God most profoundly. We should remain open to His presence and guidance during these times.

Naming God in Our Lives
Like Hagar, we can name and recognize God's attributes based on our personal experiences with Him. Reflect on how God has revealed Himself to you and acknowledge His work in your life.

God's Faithfulness to His Promises
God's promise to Hagar about Ishmael shows His faithfulness. We can rely on God's promises in Scripture, knowing He is faithful to fulfill them.

Seeing Others as God Sees Them
Just as God saw Hagar, we are called to see and care for those who are marginalized or in distress, reflecting God's compassion and love.
Bible Study Questions
1. How does the account of Hagar in Genesis 16:13 challenge or encourage you in your current life situation?

2. In what ways can you relate to Hagar's experience of feeling seen by God? How does this impact your faith?

3. How can the understanding that God sees and knows you influence your daily decisions and interactions with others?

4. Reflect on a time when you felt like you were in a "wilderness." How did you experience God's presence or guidance during that time?

5. How can you apply the lesson of seeing others as God sees them in your community or church? What practical steps can you take to show compassion and care?
Connections to Other Scriptures
Genesis 21:17-19
This passage recounts another instance where God hears Hagar's distress and provides for her and Ishmael, reinforcing God's attentive care.

Psalm 139:1-12
This psalm speaks of God's omnipresence and omniscience, echoing the theme of God seeing and knowing us intimately.

Exodus 3:7
God tells Moses that He has seen the affliction of His people in Egypt, paralleling His awareness of Hagar's plight.

Matthew 6:8
Jesus teaches that God knows our needs before we ask, aligning with the idea of God seeing and understanding our circumstances.
OmniscienceCharles Haddon Spurgeon Genesis 16:13
Glimpses of the GodheadW. Roberts Genesis 16:7-13
A Particular ProvidenceJ. H. Newman, D. D.Genesis 16:13-14
Belief in the Divine Omniscience the Foundation of a True and Earliest LifeJ. R. Goulty, B. A.Genesis 16:13-14
God CountsChildren's Missionary Record.Genesis 16:13-14
God is Ever NearChristian AgeGenesis 16:13-14
God is PresentJ. H. Wilson, M. A.Genesis 16:13-14
God Sees Us Through ChristA. Maclaren, D. D.Genesis 16:13-14
God's All-Seeing EyeH. J. Gamble.Genesis 16:13-14
God's Continual PresenceArchbishop SeckerGenesis 16:13-14
God's EyeH. J. Wilmot Buxton, M. A.Genesis 16:13-14
God's OmniscienceGenesis 16:13-14
Hagar At the FountainSpurgeon, Charles HaddonGenesis 16:13-14
Hagar in the WildernessHomilistGenesis 16:13-14
OmniscienceSpurgeon, Charles HaddonGenesis 16:13-14
One of God's AmbassadorsGenesis 16:13-14
Perfection of OmniscienceBishop Hamline.Genesis 16:13-14
Power of the EyeThousand New IllustrationsGenesis 16:13-14
The All-Seeing EyeJ. H. Wilson, M. A.Genesis 16:13-14
The Angel in the WildernessR. A. Redford, M. A.Genesis 16:13-14
The Divine Inspection of ManA. McAuslane, D. D.Genesis 16:13-14
The Eye of GodW. Hay Aitken, M. A.Genesis 16:13-14
The Eye of God Always Upon UsW. Jay.Genesis 16:13-14
The Omnipresence of GodB. Kent, M. A.Genesis 16:13-14
The Omniscience of God IllustratedT. J. Judkin.Genesis 16:13-14
The Omniscience of the DeityJ. F. Denham.Genesis 16:13-14
The Punctuality of ProvidenceA. Maclaren, D. D.Genesis 16:13-14
The Retrospect of a Special ProvidenceT. H. Leale.Genesis 16:13-14
Thought of OmniscienceGenesis 16:13-14
Unconscious SurveillanceOld Testament AnecdotesGenesis 16:13-14
What Seeing God Does for UsThe Weekly PulpitGenesis 16:13-14
HagarR.A. Redford Genesis 16
People
Abram, Bered, Hagar, Ishmael, Sarai
Places
Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur Desert
Topics
Alive, Behind, Beholder, Calleth, O, Really, Revealed, Reveals, Seeing, Sees, Seest, Spake, Speaking, Spoke, Stayed, Talking, Vision, Waste
Dictionary of Bible Themes
Genesis 16:13

     1210   God, human descriptions
     4140   angel of the Lord
     5195   veil

Genesis 16:7-13

     1454   theophany

Genesis 16:11-13

     1511   Trinity, relationships in

Genesis 16:13-14

     5044   names, giving of
     8474   seeing God

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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