Genesis 16:4
And he slept with Hagar, and she conceived. But when Hagar realized that she was pregnant, she began to despise her mistress.
And he slept with Hagar, and she conceived.
This phrase marks a pivotal moment in the narrative of Abram and Sarai. Abram's union with Hagar, Sarai's Egyptian maidservant, was a culturally accepted practice in the ancient Near East when a wife was barren. This act was intended to produce an heir, reflecting the importance of lineage and inheritance in biblical times. The conception of Hagar signifies the beginning of a complex family dynamic that would have lasting implications for Abram's descendants. This event also foreshadows the birth of Ishmael, who would become the ancestor of many Arab nations, highlighting the long-term consequences of human actions outside of God's original promise.

But when Hagar realized that she was pregnant,
Hagar's awareness of her pregnancy introduces a shift in her status within the household. In ancient cultures, fertility was highly valued, and a woman's ability to bear children was often seen as a sign of divine favor. Hagar's pregnancy would have elevated her position, as she was now carrying Abram's child. This change in status is significant, as it sets the stage for the ensuing conflict between Hagar and Sarai. The narrative underscores the tension between human attempts to fulfill divine promises and the resulting interpersonal strife.

she began to despise her mistress.
Hagar's contempt for Sarai reflects the complex social dynamics at play. Her newfound status as the mother of Abram's child likely led to feelings of superiority over Sarai, who remained barren. This animosity can be seen as a natural consequence of the polygamous arrangement, which often led to rivalry and discord. The Hebrew word translated as "despise" suggests a deep-seated disdain, indicating a significant breakdown in their relationship. This tension foreshadows the eventual expulsion of Hagar and Ishmael, illustrating the broader theme of conflict and reconciliation that runs throughout the biblical narrative.

Persons / Places / Events
1. Abram
The patriarch chosen by God to be the father of many nations. At this point in Genesis, he is still waiting for the fulfillment of God's promise of a son.

2. Sarai
Abram's wife, who is barren and has not yet borne children. She suggests that Abram have a child with her maidservant, Hagar, to build a family.

3. Hagar
Sarai's Egyptian maidservant. She becomes pregnant by Abram and her attitude towards Sarai changes, leading to tension.

4. Canaan
The land where Abram and Sarai are dwelling, which God has promised to Abram's descendants.

5. Conception and Conflict
The event of Hagar conceiving a child with Abram leads to a shift in relationships and introduces conflict between Hagar and Sarai.
Teaching Points
Consequences of Impatience
Sarai's decision to have Abram conceive a child with Hagar reflects human impatience and lack of trust in God's timing. This teaches us the importance of waiting on God's promises.

Pride and Humility
Hagar's change in attitude towards Sarai after conceiving shows how pride can lead to conflict. Believers are called to maintain humility, regardless of their circumstances.

God's Sovereignty in Human Affairs
Despite human errors and conflicts, God's plans are not thwarted. This account reminds us that God can work through our mistakes to fulfill His purposes.

Interpersonal Relationships
The tension between Hagar and Sarai highlights the need for grace and understanding in relationships, especially when circumstances change.

Faith and Obedience
Abram and Sarai's actions serve as a cautionary tale about the importance of faith and obedience to God's word, rather than taking matters into our own hands.
Bible Study Questions
1. How does the account of Hagar and Sarai challenge us to trust in God's timing rather than our own plans?

2. In what ways can pride affect our relationships with others, and how can we cultivate humility in our daily interactions?

3. How does the account of Hagar and Sarai illustrate the consequences of acting outside of God's will? Can you think of other biblical examples where this occurs?

4. Reflect on a time when you faced a situation similar to Sarai's impatience. How did you handle it, and what did you learn from that experience?

5. How can the account of Hagar and Sarai encourage us to seek reconciliation and peace in our relationships, even when there is tension or conflict?
Connections to Other Scriptures
Genesis 12:1-3
God's promise to Abram about making him a great nation, which sets the context for Sarai's desperation and the subsequent events with Hagar.

Galatians 4:22-31
Paul uses the account of Hagar and Sarai to illustrate the difference between living under the law and living by the promise, highlighting the spiritual implications of this account.

1 Samuel 1:6-7
The account of Hannah and Peninnah, where Peninnah provokes Hannah due to her barrenness, parallels the tension between Hagar and Sarai.
The Maid, the Mistress, and the MasterW. Roberts Genesis 16:1-6
LessonsBp. Babington.Genesis 16:4-6
The Evils of Abolishing Social DistinctionsT. H. Leale.Genesis 16:4-6
HagarR.A. Redford Genesis 16
People
Abram, Bered, Hagar, Ishmael, Sarai
Places
Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur Desert
Topics
Child, Conceived, Conceiveth, Contempt, Despise, Despised, Esteemed, Hagar, Lightly, Longer, Master's, Mistress, Pregnant, Respect, Sight, Wife
Dictionary of Bible Themes
Genesis 16:4

     5296   disabilities
     5533   sleep, physical
     5733   pregnancy
     5813   conceit

Genesis 16:1-4

     5076   Abraham, life of
     5225   barrenness
     5720   mothers, examples

Genesis 16:1-6

     1680   types
     5077   Abraham, character
     5672   concubines
     5732   polygamy

Genesis 16:4-5

     5961   superiority

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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