Genesis 16:8
"Hagar, servant of Sarai," he said, "where have you come from, and where are you going?" "I am running away from my mistress Sarai," she replied.
Hagar, servant of Sarai
This phrase identifies Hagar by her relationship to Sarai, Abram's wife. The Hebrew word for "servant" is "שִׁפְחָה" (shiphchah), which denotes a female servant or maid. In the ancient Near Eastern context, servants often held a lower social status and were subject to the authority of their masters. Hagar's identity as Sarai's servant sets the stage for the power dynamics and tensions that unfold in the narrative. It is important to note that Hagar's Egyptian origin may have added to her outsider status within Abram's household, highlighting themes of alienation and belonging.

where have you come from
This question posed by the angel of the LORD is not merely about physical location but invites Hagar to reflect on her past circumstances. The Hebrew verb "בּוֹא" (bo) means "to come" or "to go," and it often implies a journey or transition. This question encourages Hagar to consider her journey, both physically and spiritually, and acknowledges her struggles and the reasons for her flight from Sarai's harsh treatment.

and where are you going?
The continuation of the question shifts the focus to Hagar's future. The Hebrew verb "הָלַךְ" (halak) means "to go" or "to walk," suggesting movement and direction. This question challenges Hagar to contemplate her future path and purpose. It underscores the uncertainty and vulnerability of her situation, as she is a pregnant woman alone in the wilderness. Theologically, it invites readers to consider God's providence and guidance in times of uncertainty.

I am running away from my mistress Sarai
Hagar's response reveals her immediate motivation: escape from Sarai's mistreatment. The Hebrew verb "בָּרַח" (barach) means "to flee" or "to run away," indicating urgency and desperation. This confession highlights the conflict and suffering Hagar experienced, emphasizing the human tendency to seek escape from oppressive situations. It also sets the stage for God's intervention and the unfolding of His plan for Hagar and her descendants.

Persons / Places / Events
1. Hagar
An Egyptian maidservant of Sarai, who becomes pregnant by Abram. Her account highlights themes of suffering, divine intervention, and God's care for the marginalized.

2. Sarai
Abram's wife, who, due to her barrenness, gives Hagar to Abram as a concubine. Her actions lead to tension and conflict within the household.

3. The Angel of the LORD
A divine messenger who finds Hagar in the wilderness and speaks to her, offering guidance and promises. This encounter signifies God's attention to those in distress.

4. The Wilderness
The setting where Hagar encounters the Angel of the LORD. It symbolizes both physical and spiritual desolation, as well as a place of divine encounter and revelation.

5. Abram
The patriarch who, following Sarai's suggestion, fathers a child with Hagar. His actions and their consequences are central to the unfolding account of God's covenant people.
Teaching Points
God Sees and Cares for the Marginalized
Hagar's encounter with the Angel of the LORD demonstrates that God is attentive to those who are oppressed and in distress. We are reminded to trust in God's care and provision, even in our wilderness experiences.

Divine Questions Prompt Reflection
The questions posed to Hagar ("Where have you come from, and where are you going?") encourage self-reflection and awareness of God's presence in our journey. We should regularly assess our spiritual direction and seek God's guidance.

The Importance of Obedience and Trust
Hagar's response to the Angel's instructions shows the importance of obedience to God's word, even when circumstances are challenging. Trusting in God's promises can lead to unexpected blessings.

God's Plans Surpass Human Understanding
The account illustrates that God's plans often transcend human expectations and societal norms. We are called to have faith in His greater purpose, even when it is not immediately clear.

The Role of Faith in Family Dynamics
The account of Hagar, Sarai, and Abram highlights the complexities of family relationships and the need for faith and patience in God's timing and promises.
Bible Study Questions
1. How does Hagar's experience in Genesis 16:8 reflect God's concern for those who feel marginalized or oppressed in today's world?

2. In what ways can we apply the questions "Where have you come from, and where are you going?" to our own spiritual journeys?

3. How does the account of Hagar and the Angel of the LORD encourage us to trust in God's provision during difficult times?

4. What lessons can we learn from the interactions between Hagar, Sarai, and Abram about handling conflicts within families or communities?

5. How does the account of Hagar connect with the broader biblical theme of God's faithfulness to His promises, as seen in other scriptures like Genesis 21 or Galatians 4?
Connections to Other Scriptures
Genesis 21
The later expulsion of Hagar and Ishmael, where God again intervenes, showing His continued care and promise to Hagar and her son.

Exodus 3
The encounter of Moses with God at the burning bush, another instance of divine intervention and calling in the wilderness.

Psalm 139
The theme of God's omnipresence and intimate knowledge of our lives, similar to His awareness of Hagar's plight.

Galatians 4
Paul’s allegory of Hagar and Sarah, illustrating the difference between living under the law and living under the promise of grace.
God Pleading with WanderersJ.F. Montgomery Genesis 16:8
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
Camest, Comest, Face, Flee, Fleeing, Goest, Hagar, Handmaid, Hast, I'm, Maid, Maidservant, Master's, Mistress, Presence, Running, Sarai, Sar'ai, Sarai's, Servant, Whence, Whither, Wife, Wilt
Dictionary of Bible Themes
Genesis 16:6-8

     5178   running
     5491   refugees
     7212   exile

Genesis 16:7-8

     5770   abandonment

Genesis 16:7-9

     4140   angel of the Lord

Genesis 16:7-13

     1454   theophany

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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