Genesis 16:16
Abram was eighty-six years old when Hagar bore Ishmael to him.
Abram was eighty-six years old
This phrase highlights the advanced age of Abram at the time of Ishmael's birth. In the Hebrew context, age often signifies wisdom and experience. Abram's age underscores the miraculous nature of God's promises, as he was well beyond the typical childbearing years. This detail emphasizes the theme of divine intervention and the fulfillment of God's covenant, despite human limitations. Abram's age also serves as a reminder of the patience required in waiting for God's promises to unfold.

when Hagar bore Ishmael to him
The mention of Hagar and Ishmael introduces a significant turning point in the narrative. Hagar, an Egyptian maidservant, becomes a pivotal figure in the unfolding of God's plan. Her role as the mother of Ishmael, Abram's first son, sets the stage for future tensions and developments in the biblical story. The name "Ishmael," meaning "God hears," reflects God's attentiveness to human struggles and prayers, as seen earlier when Hagar fled and God heard her affliction (Genesis 16:11). This phrase also foreshadows the complex relationship between Ishmael and Isaac, Abram's son with Sarah, highlighting themes of faith, promise, and the unfolding of God's redemptive plan through generations.

Persons / Places / Events
1. Abram
Later known as Abraham, he is a central figure in Genesis, chosen by God to be the father of many nations. At this point in the account, he is 86 years old and has just become a father to Ishmael through Hagar.

2. Hagar
An Egyptian maidservant of Sarai (later Sarah), she becomes the mother of Abram's first son, Ishmael, after Sarai gives her to Abram as a wife due to her own barrenness.

3. Ishmael
The first son of Abram, born to Hagar. His birth is significant as it sets the stage for future events and tensions within Abram's family and the broader account of the descendants of Abraham.

4. Sarai
Abram's wife, who, due to her barrenness, gives Hagar to Abram in hopes of obtaining children through her. This decision leads to complex family dynamics and future conflict.

5. Canaan
The land where Abram and his family are residing, which God has promised to Abram's descendants.
Teaching Points
God's Timing vs. Human Impatience
Abram and Sarai's decision to have a child through Hagar reflects human impatience and a lack of trust in God's timing. Believers are encouraged to wait on God's promises and trust His perfect timing.

Consequences of Human Decisions
The birth of Ishmael introduces long-term consequences and family strife. This teaches that our decisions, especially those made outside of God's will, can have lasting impacts.

God's Faithfulness
Despite the human error, God remains faithful to His promises. He blesses Ishmael and later fulfills His promise to Abram through Isaac, demonstrating His unwavering faithfulness.

Identity and God's Plan
Ishmael's birth reminds us that every person has a place in God's plan. While Ishmael was not the child of promise, God still had a purpose for him, showing that everyone is significant in God's eyes.
Bible Study Questions
1. How does Abram's age at the time of Ishmael's birth reflect on the theme of waiting on God's promises, and how can this be applied to our own lives?

2. In what ways do the decisions of Abram and Sarai in Genesis 16 demonstrate the potential consequences of taking matters into our own hands rather than trusting God?

3. How does the account of Hagar and Ishmael illustrate God's care and provision for those who might feel marginalized or forgotten?

4. How can the allegory of Hagar and Sarah in Galatians 4 help us understand the difference between living under the law and living under grace?

5. Reflect on a time when you had to wait on God's timing. What did you learn from that experience, and how does it relate to the account of Abram, Sarai, and Hagar?
Connections to Other Scriptures
Genesis 17
This chapter follows the events of Genesis 16 and introduces the covenant of circumcision, where God changes Abram's name to Abraham and promises that Sarah will bear a son, Isaac, through whom the covenant will be established.

Galatians 4:21-31
Paul uses the account of Hagar and Sarah allegorically to contrast the old covenant of the law with the new covenant of grace, highlighting the spiritual significance of being children of the promise.

Genesis 21
This chapter details the birth of Isaac and the subsequent tension between Sarah and Hagar, leading to Hagar and Ishmael's departure, which fulfills God's promise to make Ishmael a great nation.
HagarR.A. Redford Genesis 16
People
Abram, Bered, Hagar, Ishmael, Sarai
Places
Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur Desert
Topics
Abram, Bare, Bearing, Birth, Bore, Eighty, Eighty-six, Fourscore, Hagar, Hagar's, Ishmael, Ish'mael, Six
Dictionary of Bible Themes
Genesis 16:15-16

     5076   Abraham, life of

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

Links
Genesis 16:16 NIV
Genesis 16:16 NLT
Genesis 16:16 ESV
Genesis 16:16 NASB
Genesis 16:16 KJV

Genesis 16:16 Commentaries

Bible Hub
Genesis 16:15
Top of Page
Top of Page