Teks -- Genesis 16:1-16 (NET)

The Birth of Ishmael

16:1 Now Sarai, Abram’s wife, had not given birth to any children, but she had an Egyptian servant named Hagar. 16:2 So Sarai said to Abram, “Since the Lord has prevented me from having children, have sexual relations with my servant. Perhaps I can have a family by her.” Abram did what Sarai told him. 16:3 So after Abram had lived in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, to her husband to be his wife. 16:4 He had sexual relations with Hagar, and she became pregnant. Once Hagar realized she was pregnant, she despised Sarai. 16:5 Then Sarai said to Abram, “You have brought this wrong on me! I allowed my servant to have sexual relations with you, but when she realized that she was pregnant, she despised me. May the Lord judge between you and me!” 16:6 Abram said to Sarai, “Since your servant is under your authority, do to her whatever you think best.” Then Sarai treated Hagar harshly, so she ran away from Sarai. 16:7 The Lord’s angel found Hagar near a spring of water in the desert– the spring that is along the road to Shur. 16:8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from my mistress, Sarai.” 16:9 Then the Lord’s angel said to her, “Return to your mistress and submit to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, “so that they will be too numerous to count.” 16:11 Then the Lord’s angel said to her, “You are now pregnant and are about to give birth to a son. You are to name him Ishmael, for the Lord has heard your painful groans. 16:12 He will be a wild donkey of a man. He will be hostile to everyone, and everyone will be hostile to him. He will live away from his brothers.” 16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” for she said, “Here I have seen one who sees me!” 16:14 That is why the well was called Beer Lahai Roi. (It is located between Kadesh and Bered.) 16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. 16:16 (Now Abram was 86 years old when Hagar gave birth to Ishmael.)

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Gen 16:1

We have here the marriage of Abram to Hagar, who was his secondary wife. Herein, though he may be excused, he cannot be justified; for from the beginning it was not so: and when it was so, it seems to have proceeded from an irregular desire to build up their families, for the speedier peopling of the world. But now we must not do so? Christ has reduced this matter to the first institution, and makes the marriage union to be between one man and one woman only.

Wesley: Gen 16:4

We have here the ill consequences of Abram's marriage to Hagar: a deal of mischief it made presently. Hagar no sooner perceives herself with child, but she looks scornfully upon her mistress; upbraids her perhaps with her barrenness, and insults over her. Sarai falls upon Abram, and very unjustly charges him with the injury, suspecting that he countenanced Hagar's insolence: and as one not willing to hear what Abram had to say she rashly appeals to God. The Lord judge between me and thee, as if Abram had refused to right her. When passion is upon the throne, reason is out of doors, and is neither heard nor spoken. Those are not always in the right that are most forward in appealing to God. Rash and bold imprecations are commonly evidences of guilt and a bad cause.

Wesley: Gen 16:6 - Thy maid is in thy hand

Though she was his wife, he would not countenance her in any thing disrespectful to Sarai. Those who would keep up peace and love, must return first answers to hard accusations; husbands and wives particularly should endeavour not to be both angry together.

Wesley: Gen 16:6 - And when Sarai dealt hardly with her

Making her to serve with rigour; she fled from her face - She not only avoided her wrath for the present, but totally deserted her service.

Wesley: Gen 16:7

Here is the first mention we have in scripture of an angel's appearance, who arrested her in her flight. It should seem she was making towards her own country, for she was in the way to Shur, which lay towards Egypt. 'Twere well if our afflictions would make us think of our home, the better county. But Hagar was now out of the way of her duty, and going farther astray, when the angel found her. It is a great mercy to be stopt in a sinful way, either by conscience or providence.

Wesley: Gen 16:8 - And he said, Hagar, Sarai's maid

As a check to her pride. Though she was Abram's wife, yet he calls her Sarai's maid to humble her. As a rebuke to her flight. Sarai's maid ought to be in Sarai's tent, and not wandering in the wilderness.

Wesley: Gen 16:8 - Whence comest thou

Consider that thou art running away both from the duty thou wast bound to, and the privileges thou wast blest with, in Abram's tent.

Wesley: Gen 16:8 - And Whither wilt thou go?

Thou art running thyself into sin in Egypt; if she return to that people, she will return to their gods. And she said, I flee from the face of my mistress - She acknowledges her fault in fleeing from her mistress; and yet, excuses it, that it was from the face, or displeasure, of her mistress.

Wesley: Gen 16:9 - And the angel said, Return to thy mistress, and submit thyself under her hand

Go home and humble thyself for what thou hast done amiss, and resolve for the future to behave thyself better.

Wesley: Gen 16:10 - I will multiply thy seed exceedingly

Heb. multiplying I will multiply it, that is, multiply it in every age, so as to perpetuate it. 'Tis supposed that the Turks at this day descended from Ishmael, and they are a great people.

Wesley: Gen 16:11

Ishmael, that is, God will hear; and the reason is, because the Lord hath heard: he hath, and therefore he will. The experience we have had of God's seasonable kindness in distress should encourage us to hope for the like help in the like exigencies. Even there, where there is little cry of devotion, the God of pity hears the cry of affliction: tears speak as well as prayers.

Wesley: Gen 16:12 - He will be a wild man

A wild ass of a man, so the word is: rude, and bold and fearing no man; untamed, untractable, living at large, and impatient of service and restraint.

Wesley: Gen 16:12 - His hand will be against every man

That is his sin, and every man's hand against him - That is his punishment. Note, Those that have turbulent spirits have commonly troublesome lives: they that are provoking, and injurious to others, must expect to be repaid in their own coin. And yet, he shall dwell in the presence of all his brethren - Though threatened and insulted by all his neighbours, yet he shall keep his ground, and, for Abram's sake more than his own, shall be able to make his part good with them. Accordingly we read, Gen 25:18, that he died, as he lived, in the presence of all his brethren.

Wesley: Gen 16:13 - And she called the name of the Lord that spake unto her

That is, thus she made confession of his name, Thou God seest me - This should be with her, his name for ever, and this his memorial, by which she will know him, and remember him while she lives, Thou God seest me. Thou seest my sorrow and affliction. This Hagar especially refers to: when we have brought ourselves into distress by our own folly, yet God has not forsaken us. Thou seest the sincerity of my repentance. Thou seest me, if in any instance I depart from thee. This thought should always restrain us from sin, and excite us to duty, Thou God seest me.

Wesley: Gen 16:13 - Have I here also looked after him that seeth me?

Probably she knew not who it was that talked with her till he was departing, and then looking after him, with a reflexion like that of the two disciples, Luk 24:31-32.

Wesley: Gen 16:13 - Here also

Not only in Abram's tent, and at his altar, but here also, in this wilderness: here, where I never expected it, where I was out of the way of my duty?

Wesley: Gen 16:14 - The well was called Beer

lahai - roi - The well of him that lives and sees me. 'Tis likely Hagar put this name upon it, and it was retained long after. This was the place where the God of glory manifested the special care he took of a poor woman in distress. Those that are graciously admitted into communion with God, and receive seasonable comforts from him, should tell others what he has done for their souls, that they also may be encouraged to seek him and trust in him.

JFB: Gen 16:1 - Now, Sarai . . . had a handmaid

A female slave--one of those obtained in Egypt.

JFB: Gen 16:3 - Sarai . . . gave her to . . . Abram to be his wife

"Wife" is here used to describe an inferior, though not degrading, relation, in countries where polygamy prevails. In the case of these female slaves, who are the personal property of his lady, being purchased before her marriage or given as a special present to her, no one can become the husband's secondary wife without her mistress consent or permission. This usage seems to have prevailed in patriarchal times; and Hagar, Sarai's slave, of whom she had the entire right of disposing, was given by her mistress' spontaneous offer, to be the secondary wife of Abram, in the hope of obtaining the long-looked-for heir. It was a wrong step--indicating a want of simple reliance on God--and Sarai was the first to reap the bitter fruits of her device.

JFB: Gen 16:5 - And Sarai said . . . My wrong be upon thee

Bursts of temper, or blows, as the original may bear, took place till at length Hagar, perceiving the hopelessness of maintaining the unequal strife, resolved to escape from what had become to her in reality, as well as in name, a house of bondage.

JFB: Gen 16:7 - And the angel of the Lord found her by a fountain

This well, pointed out by tradition, lay on the side of the caravan road, in the midst of Shur, a sandy desert on the west of Arabia-Petræa, to the extent of a hundred fifty miles, between Palestine and Egypt. By taking that direction, she seems to have intended to return to her relatives in that country. Nothing but pride, passion, and sullen obstinacy, could have driven any solitary person to brave the dangers of such an inhospitable wild; and she would have died, had not the timely appearance and words of the angel recalled her to reflection and duty.

JFB: Gen 16:11 - Ishmael

Like other Hebrew names, this had a signification, and it is made up of two words--"God hears." The reason is explained.

JFB: Gen 16:12 - he will be a wild man

Literally, "a wild ass man," expressing how the wildness of Ishmael and his descendants resembles that of the wild ass.

JFB: Gen 16:12 - his hand will be against every man

Descriptive of the rude, turbulent, and plundering character of the Arabs.

JFB: Gen 16:12 - dwell in the presence of all his brethren

Dwell, that is, pitch tents; and the meaning is that they maintain their independence in spite of all attempts to extirpate or subdue them.

JFB: Gen 16:13 - called the name

Common in ancient times to name places from circumstances; and the name given to this well was a grateful recognition of God's gracious appearance in the hour of Hagar's distress.

Clarke: Gen 16:1 - She had a handmaid, an Egyptian

She had a handmaid, an Egyptian - As Hagar was an Egyptian, St. Chrysostom’ s conjecture is very probable. that she was one of those female slaves which Pharaoh gave to Abram when he sojourned in Egypt; see Gen 12:16. Her name הגר hagar signifies a stranger or sojourner, and it is likely she got this name in the family of Abram, as the word is pure Hebrew.

Clarke: Gen 16:2 - Go in unto my maid

Go in unto my maid - It must not be forgotten that female slaves constituted a part of the private patrimony or possessions of a wife, and that she had a right, according to the usages of those times, to dispose of them as she pleased, the husband having no authority in the case

Clarke: Gen 16:2 - I may obtain children by her

I may obtain children by her - The slave being the absolute property of the mistress, not only her person, but the fruits of her labor, with all her children, were her owner’ s property also

The children, therefore, which were born of the slave, were considered as the children of the mistress. It was on this ground that Sarai gave her slave to Abram; and we find, what must necessarily be the consequence in all cases of polygamy, that strifes and contentions took place.

Clarke: Gen 16:3 - And Sarai, Abram’ s wife, took Hagar - and gave her to her husband - to be his wife

And Sarai, Abram’ s wife, took Hagar - and gave her to her husband - to be his wife - There are instances of Hindoo women, when barren, consenting to their husbands marrying a second wife for the sake of children; and second marriages on this account, without consent, are very common - Ward

Clarke: Gen 16:5 - My wrong be upon thee

My wrong be upon thee - This appears to be intended as a reproof to Abram, containing an insinuation that it was his fault that she herself had not been a mother, and that now he carried himself more affectionately towards Hagar than he did to her, in consequence of which conduct the slave became petulant. To remove all suspicion of this kind, Abram delivers up Hagar into her hand, who was certainly under his protection while his concubine or secondary wife; but this right given to him by Sarai he restores, to prevent her jealousy and uneasiness.

Clarke: Gen 16:6 - Sarah dealt hardly with her

Sarah dealt hardly with her - תאנה teanneha , she afflicted her; the term implying stripes and hard usage, to bring down the body and humble the mind. If the slave was to blame in this business the mistress is not less liable to censure. She alone had brought her into those circumstances, in which it was natural for her to value herself beyond her mistress.

Clarke: Gen 16:7 - The angel of the Lord

The angel of the Lord - That Jesus Christ, in a body suited to the dignity of his nature, frequently appeared to the patriarchs, has been already intimated. That the person mentioned here was greater than any created being is sufficiently evident from the following particulars: -

1. From his promising to perform what God alone could do, and foretelling what God alone could know; "I will multiply thy seed exceedingly,"etc., Gen 16:10; "Thou art with child, and shalt bear a son,"etc., Gen 16:11; "He will be a wild man,"etc., Gen 16:12. All this shows a prescience which is proper to God alone

2. Hagar considers the person who spoke to her as God, calls him אל El , and addresses him in the way of worship, which, had he been a created angel, he would have refused. See Rev 19:10; Rev 22:9

3. Moses, who relates the transaction, calls this angel expressly Jehovah; for, says he, she called שם יהוה shem Yehovah , the Name of the Lord that spake to her, Gen 16:13. Now this is a name never given to any created being

4. This person, who is here called מלאך היוה malach Yehovah , the Angel of the Lord, is the same who is called המלאך הגאל dellac hammalach haggoel , the redeeming Angel or the Angel the Redeemer, Gen 48:16; מלאך פניו malach panaiv , the Angel of God’ s presence, Isa 63:9; and מלאך הברית malach habberith , the Angel of the Covenant, Mal 3:1; and is the same person which the Septuagint, Isa 9:6, term μεγαλης βουλης αγγελος, the Angel of the Great Counsel or Design, viz., of redeeming man, and filling the earth with righteousness

5. These things cannot be spoken of any human or created being, for the knowledge, works, etc., attributed to this person are such as belong to God; and as in all these cases there is a most evident personal appearance, Jesus Christ alone can be meant; for of God the Father it has been ever true that no man hath at any time seen his shape, nor has he ever limited himself to any definable personal appearance

Clarke: Gen 16:7 - In the way to Shur

In the way to Shur - As this was the road from Hebron to Egypt, it is probable she was now returning to her own country.

Clarke: Gen 16:8 - Hagar, Sarai’ s maid

Hagar, Sarai’ s maid - This mode of address is used to show her that she was known, and to remind her that she was the property of another.

Clarke: Gen 16:10 - I will multiply thy seed exceedingly

I will multiply thy seed exceedingly - Who says this? The person who is called the Angel of the Lord; and he certainly speaks with all the authority which is proper to God.

Clarke: Gen 16:11 - And shalt call his name Ishmael

And shalt call his name Ishmael - ישמאעל Yishmael , from שמע shama , he heard, and אל El , God; for, says the Angel, The Lord Hath Heard thy affliction. Thus the name of the child must ever keep the mother in remembrance of God’ s merciful interposition in her behalf, and remind the child and the man that he was an object of God’ s gracious and providential goodness. Afflictions and distresses have a voice in the ears of God, even when prayer is restrained; but how much more powerfully do they speak when endured in meekness of spirit, with confidence in and supplication to the Lord!

Clarke: Gen 16:12 - He will be a wild man

He will be a wild man - פרא אדם pere adam . As the root of this word does not appear in the Hebrew Bible, it is probably found in the Arabic farra , to run away, to run wild; and hence the wild ass, from its fleetness and its untamable nature. What is said of the wild ass, Job 39:5-8, affords the very best description that can be given of the Ishmaelites, (the Bedouins and wandering Arabs), the descendants of Ishmael: "Who hath sent out the wild ass ( פרא pere ) free? or who hath loosed the bands ( ערוד arod ) of the brayer? Whose house I have made the wilderness, and the barren land his dwellings. He scorneth the multitude of the city, neither regardeth he the crying of the driver. The range of the mountains is his pasture, and he searcheth after every green thing."Nothing can be more descriptive of the wandering, lawless, freebooting life of the Arabs than this

Clarke: Gen 16:12 - God himself has sent them out free

God himself has sent them out free - he has loosed them from all political restraint. The wilderness is their habitation; and in the parched land, where no other human beings could live, they have their dwellings. They scorn the city, and therefore have no fixed habitations; for their multitude, they are not afraid; for when they make depredations on cities and towns, they retire into the desert with so much precipitancy that all pursuit is eluded. In this respect the crying of the driver is disregarded. They may be said to have no lands, and yet the range of the mountains is their pasture - they pitch their tents and feed their flocks, wherever they please; and they search after every green thing - are continually looking after prey, and seize on every kind of property that comes in their way

Clarke: Gen 16:12 - It is farther said, His hand will be against every man, and every man’ s hand against him

It is farther said, His hand will be against every man, and every man’ s hand against him - Many potentates among the Abyssinians, Persians, Egyptians, and Turks, have endeavored to subjugate the wandering or wild Arabs; but, though they have had temporary triumphs, they have been ultimately unsuccessful. Sesostris, Cyrus, Pompey, and Trajan, all endeavored to conquer Arabia, but in vain. From the beginning to the present day they have maintained their independence, and God preserves them as a lasting monument of his providential care, and an incontestable argument of the truth of Divine Revelation. Had the Pentateuch no other argument to evince its Divine origin, the account of Ishmael and the prophecy concerning his descendants, collated with their history and manner of life during a period of nearly four thousand years, would be sufficient. Indeed the argument is so absolutely demonstrative, that the man who would attempt its refutation, in the sight of reason and common sense would stand convicted of the most ridiculous presumption and folly

The country which these free descendants of Ishmael may be properly said to possess, stretches from Aleppo to the Arabian Sea, and from Egypt to the Persian Gulf; a tract of land not less than 1800 miles in length, by 900 in breadth; see Gen 17:20.

Clarke: Gen 16:13 - And she called the name of the Lord

And she called the name of the Lord - She invoked ( ותקרא vattikra ) the name of Jehovah who spake unto her, thus: Thou God seest me! She found that the eye of a merciful God had been upon her in all her wanderings and afflictions; and her words seem to intimate that she had been seeking the Divine help and protection, for she says, Have I also (or have I not also) looked after him that seeth me? This last clause of the verse is very obscure and is rendered differently by all the versions. The general sense taken out of it is this, That Hagar was now convinced that God himself had appeared unto her, and was surprised to find that, notwithstanding this, she was still permitted to live; for it is generally supposed that if God appeared to any, they must be consumed by his glories. This is frequently alluded to in the sacred writings. As the word אחרי acharey , which we render simply after, in other places signifies the last days or after times, (see Exo 33:23), it may probably have a similar meaning here; and indeed this makes a consistent sense: Have I here also seen the Latter Purposes or Designs of him who seeth me? An exclamation which may be referred to that discovery which God made in the preceding verse of the future state of her descendants.

Clarke: Gen 16:14 - Wherefore the well was called Beer-lahai-roi

Wherefore the well was called Beer-lahai-roi - It appears, from Gen 16:7, that Hagar had sat down by a fountain or well of water in the wilderness of Shur, at which the Angel of the Lord found her; and, to commemorate the wonderful discovery which God had made of himself, she called the name of the well באר לחי ראי beer -lachai -roi , "A well to the Living One who seeth me."Two things seem implied here

1.    A dedication of the well to Him who had appeared to her; and

2.    Faith in the promise: for he who is the Living One, existing in all generations, must have it ever in his power to accomplish promises which are to be fulfilled through the whole lapse of time.

Clarke: Gen 16:15 - And Hagar bare Abram a son, etc.

And Hagar bare Abram a son, etc. - It appears, therefore, that Hagar returned at the command of the angel, believing the promise that God had made to her

Clarke: Gen 16:15 - Called his son’ s name - Ishmael

Called his son’ s name - Ishmael - Finding by the account of Hagar, that God had designed that he should be so called. "Ishmael,"says Ainsworth, "is the first man in the world whose name was given him of God before he was born.

In the preceding chapter we have a very detailed account of the covenant which God made with Abram, which stated that his seed would possess Canaan; and this promise, on the Divine authority, he steadfastly believed, and in simplicity of heart waited for its accomplishment. Sarai was not like minded. As she had no child herself, and was now getting old, she thought it necessary to secure the inheritance by such means as were in her power; she therefore, as we have seen, gave her slave to Abram, that she might have children by her. We do not find Abram remonstrating on the subject; and why is he blamed? God had not as yet told him how he was to have an heir; the promise simply stated, He that shall come forth out of thine own bowels shall be thine heir, Gen 15:4. Concubinage, under that dispensation, was perfectly lawful; therefore he could, with equal justice and innocence, when it was lawful in itself, and now urged by the express desire of Sarai, take Hagar to wife. And it is very likely that he might think that his posterity, whether by wife or concubine, as both were lawful, might be that intended by the promise

It is very difficult to believe that a promise which refers to some natural event can possibly be fulfilled but through some natural means. And yet, what is nature but an instrument in God’ s hands? What we call natural effects are all performed by supernatural agency; for nature, that is, the whole system of inanimate things, is as inert as any of the particles of matter of the aggregate of which it is composed, and can be a cause to no effect but as it is excited by a sovereign power. This is a doctrine of sound philosophy, and should be carefully considered by all, that men may see that without an overruling and universally energetic providence, no effect whatever can be brought about. But besides these general influences of God in nature, which are all exhibited by what men call general laws, he chooses often to act supernaturally, i.e., independently of or against these general laws, that we may see that there is a God who does not confine himself to one way of working, but with means, without means, and even against natural means, accomplishes the gracious purposes of his mercy in the behalf of man. Where God has promised let him be implicitly credited, because he cannot lie; and let not hasty nature intermeddle with his work

The omniscience of God is a subject on which we should often reflect, and we can never do it unfruitfully while we connect it, as we ever should, with infinite goodness and mercy. Every thing, person, and circumstance, is under its notice; and doth not the eye of God affect his heart? The poor slave, the stranger, the Egyptian, suffering under the severity of her hasty, unbelieving mistress, is seen by the all-wise and merciful God. He permits her to go to the desert, provides the spring to quench her thirst, and sends the Angel of the covenant to instruct and comfort her. How gracious is God! He permits us to get into distressing circumstances that he may give us effectual relief; and in such a way, too, that the excellence of the power may appear to be of him, and that we may learn to trust in him in all our distresses. God delights to do his creatures good

In all transactions between God and man, mentioned in the sacred writings, we see one uniform agency; the great Mediator in all, and through all; God ever coming to man by him, and man having access to God through him. This was, is, and ever will be the economy of grace. "The Father hath sent me: - and no man cometh unto the Father but by me."God forbid that he should have cause to complain of us, "Ye will not come unto me, that ye might have life."

Calvin: Gen 16:1 - Now Sarai, Abram’s wife // Bare him no children

1.Now Sarai, Abram’s wife. Moses here recites a new history, namely, that Sarai, through the impatience of long delay, resorted to a method of obtaining seed by her husband, at variance with the word of God. She saw that she was barren, and had passed the age of bearing. And she inferred the necessity of a new remedy, in order that Abram might obtain the promised blessing. Moses expressly relates, that the design of marrying a second wife did not originate with Abram himself, but with Sarai, to teach us that the holy man was not impelled by lust to these nuptials; but that when he was thinking of no such thing, he was induced to engage in them, by the exhortation of his wife. It is, however, asked, whether Sarai substituted her handmaid in her place, through the mere desire of having offspring? So it seems to some; yet to me it is incredible, that the pious matron should not have been cognizant of those promises, which had been so often repeated to her husband. Yea, it ought to be fully taken for granted, among all pious persons, that the mother of the people of God, was a participator of the same grace with her husband. Sarai, therefore, does not desire offspring (as is usual) from a merely natural impulse; but she yields her conjugal rights to another, through a wish to obtain that benediction, which she knew was divinely promised: not that she makes a divorce from her husband, but assigns him another wife, from whom he might receive children. And certainly if she had desired offspring in the ordinary manner, it would rather have come into her mind to do it by the adoption of a son, than by giving place to a second wife. For we know the vehemence of female jealousy. Therefore, while contemplating the promise, she becomes forgetful of her own right, and thinks of nothing but the bringing forth of children to Abram. A memorable example, from which no small profit accrues to us. For however laudable was Sarai’s wish, as regards the end, or the scope to which it tended; nevertheless, in the pursuit of it, she was guilty of no light sin, by impatiently departing from the word of God, for the purpose of enjoying the effect of that word. While she rejects upon her own barrenness and old age, she begins to despair of offspring, unless Abram should have children from some other quarter; in this there is already some fault. Yet, however desperate the affair might be, still she ought not to have attempted anything at variance with the will of God and the legitimate order of nature. God designed that the human race should be propagated by sacred marriage. Sarai perverts the law of marriage, by defiling the conjugal bed, which was appointed only for two persons. Nor is it an available excuse, that she wished Abram to have a concubine and not a wife; since it ought to have been regarded as a settled point, that the woman is joined to the man, ‘that they two should be one flesh.’ And though polygamy had already prevailed among many; yet it was never left to the will of man, to abrogate that divine law by which two persons were mutually bound together. Nor was even Abram free from fault, in following the foolish and preposterous counsel of his wife. Therefore, as the precipitancy of Sarai was culpable, so the facility with which Abram yielded to her wish was worthy of reprehension. The faith of both of them was defective; not indeed with regard to the substance of the promise, but with regard to the method in which they proceeded; ³⁸³ since they hastened to acquire the offspring which was to be expected from God, without observing the legitimate ordinance of God. Whence also we are taught that God does not in vain command his people to be quiet, and to wait with patience, whenever he defers or suspends the accomplishment of their wishes. For they who hasten before the time, not only anticipate the providence of God, but being discontented with his word, precipitate themselves beyond their proper bounds. But it seems that Sarai had something further in view; for she not only wished that Abram should become a father, but would fain acquire to herself maternal rights and honors. I answer, since she knew that all nations were to be blessed in the seed of Abram, it is no wonder that she should be unwilling to be deprived of participation in his honor; lest she should be cut off, as a putrid member, from the body which had received the blessing, and should also become an alien from the promised salvation.

Bare him no children. This seems added as an excuse. And truly Moses intimates that she did not seek help from the womb of her maid, before necessity compelled her to do so. Her own words also show, that she had patiently and modestly waited to see what God would do, until hope was entirely cut off, when she says, that she was restrained from bearing by the Lord. (Gen 16:2.) What fault then shall we find in her? Surely, that she did not, as she ought, cast this care into the bosom of God, without binding his power to the order of nature, or restraining it to her own sense. And then, by neglecting to infer from the past what would take place in future, she did not regard herself as in the hand of God, who could again open the womb which he had closed.

Calvin: Gen 16:2 - That I may obtain children by her // And Abram hearkened to the voice of Sarai

2.That I may obtain children by her ³⁸⁴ This is a Hebrew phrase, which signifies to become a mother. Some however, expound the word as simply meaning, to have a son. And certainly בן ( ben,) which, among the Hebrews, signifies son, corresponds with the verb here used. ³⁸⁵ But since sons are so called metaphorically as being the maintainers of the race, and thus building up the family, therefore the primary signification of the word is to be retained. But Sarai claims for herself by right of dominion, the child which Hagar shall bring forth: because handmaids do not bring forth for themselves, since they have not power over their own body. By first speaking to her husband, she does not barely allow of a concubine, who should be as a harlot; but introduces and obtrudes one. And hence it appears, that when persons are wiser in their own eyes than they ought to be, they easily fall into the snare of trying illicit means. The desire of Sarai proceeds from the zeal of faith; but because it is not so subjected to God as to wait his time, she immediately has recourse to polygamy, which is nothing else than the corruption of lawful marriage. Moreover, since Sarai, that holy woman, yet fanned in her husband the same flame of impatience with which she burned, we may hence learn, how diligently we ought to be on our guard, lest Satan should surprise us by any secret fraud. For not only does he induce wicked and ungodly men openly to oppose our faith; but sometimes, privately and by stealth, he assails us through the medium of good and simple men, that he may overcome us unawares. On every side, therefore, we must be on our guard against his wiles; lest by any means he should undermine us.

And Abram hearkened to the voice of Sarai. Truly the faith of Abram wavers, when he deviates from the word of God, and suffers himself to be borne away by the persuasion of his wife, to seek a remedy which was divinely prohibited. He, however, retains the foundation, because he does not doubt that he shall, at length, perceive that God is true. By which example we are taught, that there is no reason why we should despond, if, at any time, Satan should shake our faith; provided that the truth of God be not overthrown in our hearts. Meanwhile, when we see Abram, who, through so many years, had bravely contended like an invincible combatant, and had surmounted so many obstacles, now yielding, in a single moment, to temptation; who among us will not fear for himself in similar danger? Therefore, although we may have stood long and firmly in the faith, we must daily pray, that God would not lead us into temptation.

Calvin: Gen 16:3 - And gave her to her husband Abram to be his wife

3.And gave her to her husband Abram to be his wife. Moses states what was the design of Sarai; for neither did she intend to make her house a brothel, nor to be the betrayer of her maid’s chastity, nor a pander for her husband. Yet Hagar is improperly called a wife; because she was brought into another person’s bed, against the law of God. Wherefore, let us know that this connection was so far illicit, as to be something between fornication and marriage. The same thing takes place with all those inventions which are appended to the word of God. For with whatever fair pretext they may be covered, there is an inherent corruption, which degenerates from the purity of the word, and vitiates the whole.

Calvin: Gen 16:4 - Her mistress was despised in her eyes

4.Her mistress was despised in her eyes. Here Moses relates that the punishment of excessive precipitancy quickly followed. The chief blame, indeed, rested with Sarai; yet because Abram had proved himself too credulous, God chastises both as they deserve. Sarai is grievously and bitterly tried, by the proud contempt of her handmaid; Abram is harassed by unjust complaints; thus we see that both pay the penalty of their levity, and that the contrivance devised by Sarai, and too eagerly embraced by Abram, fails of success. Meanwhile, in Hagar, an instance of ingratitude is set before us; because she, having been treated with singular kindness and honor, begins to hold her mistress in contempt. Since, however, this is an exceedingly common disease of the mind, let the faithful accustom themselves to the endurance of it; if, at any time, a return so unjust be made to them, for their acts of kindness. But especially, let the infirmity of Sarai move us thus to act, since she was unable to bear the contempt of her maid.

Calvin: Gen 16:5 - My wrong be upon thee // The Lord judge between me and thee

5.My wrong be upon thee. This also was a part of her punishment, that Sarai was brought so low as to forget herself for a while; and being vehemently excited, conducted herself with so much weakness. Certainly, to the utmost of her power, she had impelled her husband to act rashly; and now she petulantly insults him, although innocent. For she adduces nothing for which Abram was to be blamed. She reproaches him with the fact, that she had given her maid into his bosom; and complains that she is condemned by this maid, without having first ascertained, whether he intended to assist the bad cause, by his countenance, or not. Thus blind is the assault of anger; it rushes impetuously hither and thither; and condemns, without inquiry, those who are entirely free from blame. If ever any woman was of a meek and gentle spirit, Sarai excelled in that virtue. Whereas, therefore, we see that her patience was violently shaken by a single offense, let every one of us he so much the more resolved to govern his own passions.

The Lord judge between me and thee. She makes improper use of the name of God, and almost forgets that due reverence, which is so strongly enforced on those who are godly. She makes her appeal to the judgment of God. What else is this, than to call down destruction on her own head? For if God had interposed as judge, he must of necessity have executed punishment upon one or other of them. But Abram had done no injury. It remains, therefore, that she must have felt the vengeance of God, whose anger she had so rashly imprecated upon herself, or her husband. Had Moses spoken this of any heathen woman, it might have been passed over as a common thing. But now, the Lord shows us, in the person of the mother of the faithful; first, how vehement is the flame of anger, and to what lengths it will hurry men; then, how greatly they are blinded who, in their own affairs, are too indulgent to themselves; whence we should learn to suspect ourselves, whenever our own concerns are treated of. Another thing also is here chiefly worthy of remark; namely, that the best ordered families are sometimes not free from contentions; nay, that this evil reaches even to the Church of God; for we know that the family of Abram, which was disturbed with strifes, was the living representation of the Church. As to domestic broils, we know that the principal part of social life, which God hallowed among men, is spent in marriage; and yet various inconveniences intervene, which defile that good state, as with spots. It behoves the faithful to prepare themselves to cut off these occasions of trouble. For this end, it is of great importance to reflect on the origin of the evil; for all the troubles men find in marriage, they ought to impute to sin.

Calvin: Gen 16:6 - Behold, thy maid is in thy hand // And Sarai dealt hardly with her

6.Behold, thy maid is in thy hand. The greatness of Abram’s humanity and modesty appears from his answer. He does not quarrel with his wife; and though he has the best cause, yet he does not pertinaciously defend it, but voluntarily dismisses the wife who had been given him. In short, for the sake of restoring peace, he does violence to his feelings, both as a husband, and a father. For, in leaving Hagar to the will of her enraged mistress, he does not treat her as his wife; he also, in a certain way, undervalues that object of his hope which was conceived in her womb. And it is not to be doubted that he was thus calm and placid in bearing the vehemence of his wife; because, throughout her whole life, he had found her to be obedient. Still it was a great excellence, to restrain his temper under an indignity so great. It may, however, here be asked, how it was that his care for the blessed seed had then vanished from his mind? Hagar is great with child; he hopes that the seed through which the salvation of the world was promised, is about to proceed from her. Why then does he not set Sarai aside, and turn his love and desire still more to Hagar? Truly we hence infer, that all human contrivances pass away and vanish in smoke, as soon as any grievous temptation is presented. Having taken a wife against the divine command, he thinks the matter is succeeding well, when he sees her pregnant, and pleases himself in foolish confidence; but when contention suddenly arises, he is at his wit’s end, and rejects all hope, or, at least, forgets it. The same thing must necessarily happen to us, as often as we attempt anything contrary to the word of God. Our minds will fail at the very first blast of temptation; ³⁸⁶ since our only ground of stability is, to have the authority of God for what we do. In the meantime, God purifies the faith of his servant from its rust; for by mixing his own and his wife’s imagination with the word of God, he, in a sense, had stifled his faith; wherefore, to restore its brightness, that which was superfluous is cut of. God, by opposing himself in this manner to our sinful designs, recalls us from our stupidity to a sound mind. A simple promise had been given ‘I will bless thy seed.’ Sarai’s gloss supervened, ³⁸⁷ namely, that she could have no seed but a supposititious one by Hagar: this mire of human imagination, with which the promise had been defiled must be purged away, that Abram might derive his knowledge from no other source, than the pure word of God.

And Sarai dealt hardly with her ³⁸⁸ The word ענה ( anah,) which Moses uses, signifies to afflict and to humble. I therefore explain it as being put for reducing Hagar to submission. But it was difficult for an angry woman to keep within bounds, in repressing the insolence of her maid. Wherefore, it is possible that she became immoderately enraged against her; not so much considering her own duty as revolving the means of being avenged for the offenses committed. Since Moses brings no heavier charge, I confine myself to what is certain; that Sarai made use of her proper authority in restraining the insolence of her maid. And, doubtless, from the event, we may form a judgments that Hagar was impelled to flee, not so much by the cruelty of her mistress, as by her own contumacy. Her own conscience accused her; and it is improbable that Sarai should have been so greatly incensed, except by many, and, indeed atrocious offenses. Therefore, the woman being of servile temper, and of indomitable ferocity, chose rather to flee, than to return to favor, through the humble acknowledgment of her fault.

Calvin: Gen 16:7 - And the angel of the Lord found her

7.And the angel of the Lord found her. We are here taught with what clemency the Lord acts towards his own people, although they have deserved severe punishment. As he had previously mitigated the punishment of Abram and Sarai, so now he casts a paternal look upon Hagar, so that his favor is extended to the whole family. He does not indeed altogether spare them, lest he should cherish their vices; but he corrects them with gentle remedies. It is indeed probable, that Hagar, in going to the desert of Sur, meditated a return to her own country. Yet mention seems to be made of the desert and the wilderness, to show that she, being miserably afflicted, wandered from the presence of men, till the angel met her. Although Moses does not describe the form of the vision, yet I do not doubt, that it was clothed in a human body; in which, nevertheless, manifest tokens of celestial glory were conspicuous.

Calvin: Gen 16:8 - And he said, Hagar, Sarai’s maid // Whence camest thou ?

8.And he said, Hagar, Sarai’s maid. By the use of this epithet, the angel declares, that she still remained a servant, though she had escaped the hands of her mistress; because liberty is not to be obtained by stealth, nor by flight, but by manumission. Moreover, by this expression, God shows that he approves of civil government, and that the violation of it is inexcusable. The condition of servitude was then hard; and thanks are to be given to the Lord, that this barbarity has been abolished; yet God has declared from heaven his pleasure, that servants should bear the yoke; as also by the mouth of Paul, he does not give servants their freedom, nor deprive their masters of their use; but only commands them to be kindly and liberally treated. (Eph 6:5.) It is to be inferred also, from the circumstance of the time, not only that civil government is to be maintained, as matter of necessity, but that lawful authorities are to be obeyed, for conscience’ sake. For although the fugitive Hagar could no longer be compelled to obedience by force, yet her condition was not changed in the sight of God. By the same argument it is proved, that if masters at any time deal too hardly with their servants, or if rulers treat their subjects with unjust asperity, their rigour is still to be endured, nor is there just cause for shaking off the yoke, although they may exercise their power too imperiously. In short, whenever it comes into our mind to defraud any one of his right, or to seek exemption from our proper calling, let the voice of the angel sound in our ears, as if God would draw us back, by putting his own hand upon us. They who have proudly and tyrannically governed shall one day render their account to God; meanwhile, their asperity is to be borne by their subjects, till God, whose prerogative it is to raise the abject and to relieve the oppressed, shall give them succor. If a comparison be made, the power of magistrates is far more tolerable, than that ancient dominion was. ³⁸⁹ The paternal authority is in its very nature amiable, and worthy of regard. If the flight of Hagar was prohibited by the command of God, much less will he bear with the licentiousness of a people, who rebel against their prince; or with the contumacy of children, who withdraw themselves from obedience to their parents.

Whence camest thou ? He does not inquire, as concerning a doubtful matter, but knowing that no place for subterfuge is left to Hagar, he peremptorily reproves her for her flight; as if he had said, ‘Having deserted thy station, thou shalt profit nothing by thy wandering, since thou canst not escape the hand of God, which had placed thee there.’ It might also be, that he censured her departure from that house, which was then the earthly sanctuary of God. For she was not ignorant that God was there worshipped in a peculiar manner. And although she indirectly charges her mistress with cruelty, by saying that she had fled from her presence; still the angel, to cut off all subterfuges, commands her to return and to humble herself. By which words he first intimates, that the bond of subjection is not dissolved either by the too austere, or by the impotent dominion of rulers; he then retorts the blame of the evil upon Hagar herself, because she had obstinately placed herself in opposition to her mistress, and, forgetful of her own condition, had exalted herself more insolently and boldly than became a handmaid. In short, as she is justly punished for her faults, he commands her to seek a remedy by correcting them. And truly, since nothing is better than, by obedience and patience, to appease the severity of those who are in authority over us; we must more especially labor to bend them to mildness by our humiliation, when we have offended them by our pride.

Calvin: Gen 16:10 - I will multiply thy seed exceedingly

10.I will multiply thy seed exceedingly For the purpose of mitigating the offense, and of alleviating what was severe in the precept, by some consolation, he promises a blessing in the child which she should bear. God might indeed, by his own authority, have strictly enjoined what was right; but in order that Hagar might the more cheerfully do what she knew to be her duty, he allures her, as by blandishments, to obedience. And to this point those promises tend, by which he invites us to voluntary submission. For he would not draw us by servile methods, so that we should obey his commands by constraint; and therefore he mingles mild and paternal invitations with his commands, dealing with us liberally, as with sons. That the angel here promises to do what is peculiar to God alone, involves no absurdity, for it is sufficiently usual with God to invest his ministers whom he sends with his own character, that the authority of their word may appear the greater. I do not, however, disapprove the opinion of most of the ancients; that Christ the Mediator was always present in all the oracles, and that this is the cause why the majesty of God is ascribed to angels. ³⁹⁰ On which subject I have already touched and shall have occasion to say more elsewhere.

Calvin: Gen 16:11 - And shalt bear a son // The Lord has heard thy affliction

11.And shalt bear a son. The angel explains what he had briefly said respecting her seed; namely, that it should not be capable of being numbered on account of its multitude; and he commences with Ishmael, who was to be its head and origin. Although we shall afterwards see that he was a reprobate, yet an honorable name is granted to him, to mark the temporal benefit of which Ishmael became a partakers as being a son of Abram. For I thus explain the passage, God intended that a monument of the paternal kindness, with which he embraced the whole house of Abram, should endure to posterity. For although the covenant of eternal life did not belong to Ishmael; yet, that he might not be entirely without favor, God constituted him the father of a great and famous people. And thus we see that, with respect to this present life, the goodness of God extended itself to the seed of Abram according to the flesh. But if God intended the name of Ishmael (which signifies God will hear) to be a perpetual memorial of his temporal benefits; he will by no means bear with our ingratitude, if we do not celebrate his celestial and everlasting mercies, even unto death.

The Lord has heard thy affliction. We do not read that Hagar, in her difficulties, had recourse to prayer; and we are rather left to conjecture, from the words of Moses, that when she was stupefied by her sufferings, the angel came of his own accord. It is therefore to be observed, that there are two ways in which God looks down upon men, for the purpose of helping them; either when they, as suppliants, implore his aid; or when he, even unasked, succours them in their afflictions. He is indeed especially said to hearken to them who, by prayers, invoke him as their Deliverer. Yet, sometimes, when men lie mute, and because of their stupor, do not direct their wishes to him, he is said to listen to their miseries. That this latter mode of hearing was fulfilled towards Hagar, is probable, because God freely met her wandering through the desert. Moreover, because God frequently deprives unbelievers of his help, until they are worn away with slow disease, or else suffers them to be suddenly destroyed; let none of us give indulgence to our own sloth; but being admonished by the sense of our evils, let us seek him without delay. In the meantime, however, it is of no small avail to the confirmation of our faith, that our prayers will never be despised by the Lord, seeing that he anticipates even the slothful and the stupid, with his help; and if he is present to those who seek him not, much more will he be propitious to the pious desires of his own people.

Calvin: Gen 16:12 - And he will be a wild man // And he shall dwell in the presence of all his brethren

12.And he will be a wild man. The angel declares what kind of person Ishmael will be. The simple meaning is, (in my judgment,) that he will be a warlike man, and so formidable to his enemies, that none shall injure him with impunity. Some expound the word פרא ( pereh) to mean a forester, and one addicted to the hunting of wild beasts. But the explanation must not, it seems, be sought elsewhere than in the context; for it follows immediately after, ‘His hand shall be against all men, and the hand of all men against him.’ It is however asked, whether this ought to be reckoned among benefits conferred by God, that he is to preserve his rank in life by force of arms; seeing that nothing is, in itself, more desirable than peace. The difficulty may be thus solved; that Ishmael, although all his neighbors should make war upon him, and should, on every side, conspire to destroy him; shall yet though alone, be endued with sufficient power to repel all their attacks. I think, however, that the angel, by no means, promises Ishmael complete favor, but only that which is limited. Among our chief blessings, we must desire to have peace with all men. Now, since this is denied to Ishmael, that blessing which is next in order is granted to him; namely, that he shall not be overcome by his enemies; but shall be brave and powerful to resist their force. He does not, however, speak of Ishmael’s person, but of his whole progeny; for what follows is not strictly suitable to one man. Should this exposition be approved, no simple or unmixed blessing is here promised; but only a tolerable or moderate condition; so that Ishmael and his posterity might perceive that something was divinely granted to them, for the sake of their father Abram. Therefore, it is, by no means, to be reckoned among the benefits given by God, that he shall have all around him as enemies, and shall resist them all by violence: but this is added as a remedy and an alleviation of the evil; that he, who would have many enemies, should be equal to bear up against them.

And he shall dwell in the presence of all his brethren. As this is properly applicable only to a nation, we hence the more easily perceive, that they are deceived who restrict the passage to the person of Ishmael. Again, others understand, that the posterity of Ishmael was to have a fixed habitation in the presence of their brethren, who would be unwilling to allow it; as if it were said, that they should forcibly occupy the land they inhabit, although their brethren might attempt to resist them. Others adduce a contrary opinion; namely, that the Ishmaelites, though living among a great number of enemies, should yet not be destitute of friends and brethren. I approve, however, of neither opinion: for the angel rather intimates, that this people should be separate from others; as if he would say, ‘They shall not form a part or member of any one nation; but shall be a complete body, having a distinct and special name.’

Calvin: Gen 16:13 - And she called the name of the Lord // Have I also here seen after him that seeth me

13.And she called the name of the Lord. Moses, I have no doubt, implies that Hagar, after she was admonished by the angel, changed her mind: and being thus subdued, retook herself to prayer; unless, perhaps, here the confession of the tongue, rather than change of mind, is denoted. I rather incline, however, to the opinion, that Hagar, who had before been of a wild and intractable temper, begins now at length to acknowledge the providence of God. Moreover, as to that which some suppose; namely, that God is called ‘the God of vision, ³⁹¹ because he appears and manifests himself to men, it is a forced interpretation. Rather let us understand that Hagar, who before had appeared to herself to be carried away by chance, through the desert; now perceives and acknowledges that human affairs are under divine government. And whoever is persuaded that he is looked upon by God, must of necessity walk as in his sight.

Have I also here seen after him that seeth me ? ³⁹² Some translate this, ‘Have I not seen after the vision?’ ³⁹³ But it really is as I have rendered it. Moreover, the obscurity of the sentence has procured for us various interpretations. Some among the Hebrews say that Hagar was astonished at the sight of the angel; because she thought that God was nowhere seen but in the house of Abram. But this is frigid, and in this way the ambition of the Jews often compels them to trifle; seeing that they apply their whole study to boasting on the glory of their race. Others so understand the passage, ‘Have I seen after my vision?’ that is, so late, that during the vision I was blind? ³⁹⁴ According to these interpreters, the vision of Hagar was twofold: the former erroneous; since she perceived nothing celestial in the angel; but the other true, after she had been affected with a sense of the divine nature of the vision. To some it seems that a negative answer is implied; as if she would say, I did not see him departing; and then from his sudden disappearance, she collects that he must have been an angel of God.

Also, on the second member of the sentence, interpreters disagree. Jerome renders it, ‘the back parts of him that seeth me:’ ³⁹⁵ which many refer to an obscure vision, so that the phrase is deemed metaphorical. For as we do not plainly perceive men from behind; so they are said to see the back parts of God, to whom he does not openly nor clearly manifest himself; and this opinion is commonly received. Others think that Moses used a different figure; for they take the seeing of the back parts of God, for the sense of his anger; just as his face is said to shine upon us, when he shows himself propitious and favorable. Therefore, according to them, the sense is, ‘I thought that I had escaped, so that I should no more be obnoxious to the rod or chastening of God; but here also I perceive that he is angry with me.’ So far I have briefly related the opinion of others. ³⁹⁶ And although I have no intention to pause for the purpose of refuting each of these expositions; I yet freely declare, that not one of these interpreters has apprehended the meaning of Moses. I willingly accept what some adduce, that Hagar wondered at the goodness of God, by whom she had been regarded even in the desert: but this, though something, is not the whole. In the first place, Hagar chides herself, because, as she had before been too blind, she even now opened her eyes too slowly and indolently to perceive God. For she aggravates the guilt of her torpor by the circumstance both of place and time. She had frequently found, by many proofs, that she was regarded by the Lord; yet becoming blind, she had despised his providence, as if, with closed eyes, she had passed by him when he presented himself before her. She now accuses herself for not having more quickly awoke when the angel appeared. The consideration of place is also of great weight, ³⁹⁷ because God, who had always testified that he was present with her in the house of Abram, now pursued her as a fugitive, even into the desert. It implied, indeed, a base ingratitude on her part, to be blind to the presence of God; so that even when she knew he was looking upon her, she did not, in return, raise her eyes to behold him. But it was a still more shameful blindness, that she, being regarded by the Lord, although a wanderer and an exile, paying the just penalty of her perverseness, still would not even acknowledge him as present. We now see the point to which her self-reproach tends; ‘Hitherto I have not sought God, nor had respect to him, except by constraint; whereas, he had before deigned to look down upon me: even now in the desert, where being afflicted with evils, I ought immediately to have roused myself, I have, according to my custom, been stupefied: nor should I ever have raised my eyes towards heaven, unless I had first been looked upon by the Lord.’

Calvin: Gen 16:14 - Wherefore the well was called

14.Wherefore the well was called ³⁹⁸ I subscribe to the opinion of those who take the word יקרא ( yekra,) indefinitely, which is usual enough in the Hebrew language. In order that the sense may be the clearer it is capable of being resolved into the passive voice, that ‘the well was called.’ ³⁹⁹ Yet I think this common appellation originated with Hagar, who, not content with one simple confession, wished that the mercy of God should be attested in time to come; and therefore she transmitted her testimony, as from hand to hand. Hence we infer how useful it is, that they who do not freely humble themselves, should be subdued by stripes. Hagar, who had always been wild and rebellious, and who had, at length, entirely shaken off the yoke; now, when the hardness of her heart was broken by afflictions, appears altogether another person. She was not, however, reduced to order by stripes only; but a celestial vision was also added, which thoroughly arrested her. And the same thing is necessary for us; namely, that God, while chastising us with his hand, should also bring us into a state of submissive meekness by his Spirit. Some among the Hebrews say that the name of the well was given to it, as being a testimony of a twofold favor, because Ishmael was revived from death, and God had respect to Hagar, his mother. But they foolishly mutilate things joined together: for Hagar wished to testify that she had been favourably regarded by Him who was the Living God, or the Author of life.

Calvin: Gen 16:15 - And Abram called

15.And Abram called Hagar had been commanded to give that name to her son; but Moses follows the order of nature; because fathers, by the imposition of the name, declare the power which they have over their sons. We may easily gather, that Hagar, when she returned home, related the events which had occurred. Therefore, Abram shows himself to be obedient and grateful to God: because he both names his son according to the command of the angel, and celebrates the goodness of God in having hearkened to the miseries of Hagar.

Defender: Gen 16:7 - angel of the Lord

This is the first specific reference to angels in Scripture (though angels are called "sons of God" in Gen 6:2). Here it is "the angel of Jehovah" specifically identified (Gen 16:13) as Jehovah Himself. The term "the angel of the Lord," therefore, often seems to refer to Christ Himself in a theophany."

TSK: Gen 16:1 - bare // Egyptian // name

am 2092, bc 1912

bare : Gen 15:2, Gen 15:3, Gen 21:10, Gen 21:12, Gen 25:21; Jdg 13:2; Luk 1:7, Luk 1:36

Egyptian : Gen 12:16, Gen 21:9, Gen 21:21

name : Gal 4:24, Agar

TSK: Gen 16:2 - the Lord // obtain children // hearkened

the Lord : Gen 17:16, Gen 18:10, Gen 20:18, Gen 25:21, Gen 30:2, Gen 30:3, Gen 30:9, Gen 30:22; Psa 127:3

obtain children : Heb. be builded, Gen 30:3, Gen 30:6; Exo 21:4; Rth 4:11

hearkened : Gen 3:1-6, Gen 3:12, Gen 3:17

TSK: Gen 16:3 - had // gave // his

am 2093, bc 1911

had : Gen 12:4, Gen 12:5

gave : Gen 16:5, Gen 30:4, Gen 30:9

his : Gen 25:6, Gen 28:9, Gen 32:22, Gen 35:22; Jdg 19:1-4; 2Sa 5:13; 1Ki 11:3; Gal 4:25

TSK: Gen 16:4 - her mistress

her mistress : 1Sa 1:6-8; 2Sa 6:16; Pro 30:20, Pro 30:21, Pro 30:23; 1Co 4:6, 1Co 13:4, 1Co 13:5

TSK: Gen 16:5 - My wrong // the Lord

My wrong : Luk 10:40, Luk 10:41

the Lord : Gen 31:53; Exo 5:21; 1Sa 24:12-15; 2Ch 24:22; Psa 7:8, Psa 35:23, Psa 43:1

TSK: Gen 16:6 - Abram // in // as it pleaseth thee // fled

Abram : Gen 13:8, Gen 13:9; Pro 14:29, Pro 15:1, Pro 15:17, Pro 15:18; 1Pe 3:7

in : Gen 24:10; Job 2:6; Psa 106:41, Psa 106:42; Jer 38:5

as it pleaseth thee : Heb. that which is good in thine eyes, dealt hardly with her. Heb. afflicted her. Pro 29:19

fled : Exo 2:15; Pro 27:8; Ecc 10:4

TSK: Gen 16:7 - found // the fountain // Shur

found : Pro 15:3

the fountain : Gen 25:18; Exo 15:22; 1Sa 15:7

Shur : The desert of Shur being between the south of Canaan, where Hebron was situated, and Egypt, it is likely that Hagar was returning to her own country.

TSK: Gen 16:8 - Sarai’ s maid // whence // I flee

Sarai’ s maid : Gen 16:1, Gen 16:4; Eph 6:5-8; 1Ti 6:1, 1Ti 6:2

whence : Gen 3:9, Gen 4:10; Ecc 10:4; Jer 2:17, Jer 2:18

I flee : 1Sa 26:19

TSK: Gen 16:9 - submit

submit : Ecc 10:4; Eph 5:21, Eph 6:5, Eph 6:6; Tit 2:9; 1Pe 2:18-25, 1Pe 5:5, 1Pe 5:6

TSK: Gen 16:10 - the angel // I will

the angel : Gen 22:15-18, Gen 31:11-13, Gen 32:24-30, Gen 48:15, Gen 48:16; Exo 3:2-6; Jdg 2:1-3, Jdg 6:11; Jdg 6:16, Jdg 6:21-24, Jdg 13:16-22; Isa 63:9; Hos 12:3-5; Zec 2:8, Zec 2:9; Mal 3:1; Joh 1:18; Act 7:30-38; 1Ti 6:16

I will : Gen 17:20, Gen 21:13, Gen 21:16, Gen 25:12-18; Psa 83:6, Psa 83:7

TSK: Gen 16:11 - shalt // Ishmael // because // hath

shalt : Gen 17:19, Gen 29:32-35; Isa 7:14; Mat 1:21-23; Luk 1:13, Luk 1:31, Luk 1:63

Ishmael : i.e. God shall hear

because : Gen 41:51, Gen 41:52; 1Sa 1:20

hath : Gen 29:32, Gen 29:33; Exo 2:23, Exo 2:24, Exo 3:7; Job 38:41; Psa 22:24

TSK: Gen 16:12 - be a // wild // his hand // he shall

be a : Gen 21:20; Job 11:12, Job 39:5-8

wild : The word rendered ""wild""also denotes the ""wild ass;""the description of which animal in Job 39:5-8, affords the very best representation of the wandering, lawless, freebooting life of the Bedouin and other Arabs, the descendants of Ishmael.

his hand : Gen 27:40

he shall : Gen 25:18

TSK: Gen 16:13 - called // Thou // him that

called : Gen 16:7, Gen 16:9, Gen 16:10, Gen 22:14, Gen 28:17, Gen 28:19, Gen 32:30; Jdg 6:24

Thou : Gen 32:30; Exo 33:18-23, Exo 34:5-7; Psa 139:1-12; Pro 5:21, Pro 15:3

him that : Gen 31:42

TSK: Gen 16:14 - Kadesh

Beer-lahri-roi, That is, The well of him that liveth and seeth me. Gen 21:31, Gen 24:62, Gen 25:11

Kadesh : Num 13:26

TSK: Gen 16:15 - Hagar // Ishmael

am 2094, bc 1910

Hagar : Gen 16:11, Gen 25:12; 1Ch 1:28; Gal 4:22, Gal 4:23

Ishmael : Gen 17:18, Gen 17:20, Gen 17:25, Gen 17:26, Gen 21:9-21, Gen 25:9, Gen 25:12, Gen 28:9, Gen 37:27

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gen 16:2 - Abram hearkened to the voice of Sarai

She reckons the children of her bond-woman (as Hagar was, Gal 4:22 ) would be accounted her children. See Gen 30:3 Exo 21:4 2Sa 21:8 Est 2:7 .

Abram hearkened to the voice of Sarai supposing that God would accomplish his promise of a seed to come out of his loins by this way; and knowing that Sarai was not yet mentioned in the promise, as the person by whom he should have that seed; and not consulting with God, which he should have done.

Poole: Gen 16:3

1911 i.e. His concubine, or secondary wife. Polygamy, though it was forbidden by God’ s first institution, Gen 2:24 , compared with Mat 19:5 , and brought into the world by wicked Lamech, yet it was sometimes practised by the patriarchs, either by God’ s permission, who could rightly dispense with his own laws when and where he pleased; or by their mistake about the lawfulness of it. As for the present case, it is most evident this action was not the effect of an inordinate lust, but of an earnest desire of having children, and especially of obtaining the blessed and promised Seed.

Poole: Gen 16:4

For barrenness in itself was a reproach, and especially to Sarai, who seemed to be a person rejected by God, as one whom he would not honour with being the mother of that Seed; and Hagar being suddenly made Sarai’ s partner in the privilege of Abram’ s bed, and superior to her in respect of that great blessing of child-bearing, it is no wonder if she grew insolent upon it, especially being advanced so highly from so low a condition.

Poole: Gen 16:5 - The Lord

i.e. The injury done to me by Hagar, who thus wickedly requites my kindness to her, be upon thee. i.e. is to be imputed to thee; thou art the cause of it, because thou dost not maintain my reputation, and repress her arrogancy.

The Lord give forth a righteous sentence between us, and deal with each of us according to our guilt or innocency in this matter. Compare 1Sa 24:12,15 .

Poole: Gen 16:6 - Thy maid is in thine hand // And when Sarai dealt hardly with her

Thy maid is in thine hand i.e. subject to thy power and authority, as the phrase is taken, Gen 24:10 39:4,6,8 Nu 31:49 . For though she be my concubine, yet she is thy inferior; and therefore if she exalt herself above her measure, I give thee power to exercise thy authority over her. But whether this was not one of Abram’ s infirmities, to give up his second wife into the hands of the first, may well be questioned. Use whatsoever power God hath given thee over her; for we must not think that Abram gave her power of life and death over her, especially now when she was with child. Therefore here, as often elsewhere, the general words must be limited from the nature of the thing, and from other texts of Scripture, which forbid cruelty even to our servants.

And when Sarai dealt hardly with her either by imposing labours upon her above her strength, or by grievous stripes which she could not bear,

she fled from her face contrary to God’ s command, Ecc 10:4 , and to the laws of justice, because both her person and the fruit of her body were not her own, but Abram’ s right in possession.

Poole: Gen 16:7 - Shur

The Son of God, who oft appeared in man’ s shape, before he took man’ s nature, is called an Angel or Messenger, because he was the Angel of the covenant, Mal 3:1 , and was sent upon divers messages to men in the Old Testament, and at last was to be sent in the flesh as God’ s great Ambassador, or Messenger of peace and reconciliation.

Shur a place near Egypt, Gen 25:18 1Sa 15:7 Exo 15:22 , being her native country.

Poole: Gen 16:8

By this title he admonisheth her, that though she was Abram’ s wife, yet she was Sarai’ s maid, to whom she owed subjection and service, from which she could not lawfully withdraw herself. Consider with thyself what thou art doing: what a sad exchange thou art making. Thou forsakest not only an excellent master and husband, but also me and my worship, which thou wilt not find in any other family, and so castest thyself out of the true church, and art running headlong into a place of all idolatry and impiety, to thy utter undoing; and this merely through pride and impatience.

Poole: Gen 16:11

Hath heard thy cry in thy affliction.

Poole: Gen 16:12 - He will be a wild man // And he shall dwell

He will be a wild man Heb. A wild-ass man, i.e. a man like a wild ass, fierce and untamed, and unsettled in his habitation; or as that creature is, Job 39:5,8 Jer 2:24 Hos 8:9 , living in deserts and mountains, warlike and violent, exercising himself continually in hunting beasts, and oppressing men. See Gen 21:20 . He will provoke and injure all that converse with him, and thereby will multiply his enemies; which is to be understood not only of him, but also of his posterity.

And he shall dwell in the borders of the other sons and kindred of Abram and Isaac, who though they shall be vexed and annoyed with his neighbourhood, yet shall not be able to make him quit his habitation. See Gen 25:18 .

Poole: Gen 16:13 - Thou God seest me // looked after him that seeth me

Thou God seest me thou hast been pleased to take notice and care of me, and graciously to manifest thyself unto me.

After him that seeth me, i.e. after that God whose eye is upon me for good. So she chides herself for her neglect of God, and of his providence, and that not only in her master’ s house, but even here in the wilderness, where her desolate and miserable condition should have made her look after and call upon God for help. Or rather, these are words of admiration: q.d. Have I also here, i.e. in this desolate wilderness,

looked after him that seeth me i.e. seen the face of my gracious God! That God should appear to me in my master’ s house, where he used to manifest himself, was not strange; but that I should have such a favour here, that God should not only look upon me, but admit me to look upon him, and visibly appear to me after I had run away from him, and from my godly master, this was more than I could hope or expect! Others thus, Have I here seen after him that sees me? i.e. after the vision of him that hath appeared to me? i.e. Do I yet see and live after I have seen God? She wonders at it, because it was then the common opinion that an appearance of God to any person was a forerunner of death. See Gen 32:30 Exo 33:20 Jud 6:22 13:22 . And seeing is here put for living, one function of life for life itself, as Exo 24:11 Ecc 11:7,8 . But the word seeing put by itself, as here it is, is neither in those places, nor elsewhere, used for living. And had that been her meaning, she would have expressed it plainly, as they do in the places alleged, and not have used so dark and dubious a metaphor, nor would have said, after him that sees me, but rather, after I have seen him.

Poole: Gen 16:14

This name may have respect, either,

1. To God, The well of him that liveth (i.e. of the true and living God) and seeth me, i.e. taketh care of me. Or,

2. To Hagar, The well of her that liveth, i.e. who though she gave up herself for dead and lost, yet now is likely to live, both in her person and in her posterity, and seeth, or did see, namely, God present with her.

Poole: Gen 16:15 - Hagar bare Abram a son

Hagar bare Abram a son to wit, after her return and submission to her mistress, which is evident from the following history.

Haydock: Gen 16:2 - May have

May have. Hebrew, "may be built up," a metaphorical expression: so God is said to have built up houses for the Egyptian midwives, Exodus i. 21. (Menochius)

Haydock: Gen 16:3 - Ten years // To wife

Ten years after she was 65; which shews that she might reasonably conclude she would now have no children herself; and as she knew God had promised Abram a son, she thought he might follow the custom of those times, and have him by a second wife. Abram shewed no eagerness on this matter, but only yielded to his wife's petition, deprecanti, being well aware of the inconveniences of polygamy, which Sarai had soon reason to observe. This is the first time we read of polygamy since the deluge; but it is not mentioned as any thing singular or unlawful. This was a matter in which God could dispense; but it was never left to the disposal of any man. Hence, when Luther and his associates ventured to dispense with the Landgrave of Hesse, to keep two wives at once, he required him to keep it a secret, being ashamed of his own conduct. He still maintained it was a thing indifferent, even in the law of grace, though Christ has so expressly condemned it. See præp 62, 65. The practice, so common of late in this country, of marrying again after a bill of divorce has been passed, is no less contrary to the Catholic doctrine, which allows only a separation of the parties from bed and board, in cases of adultery; but never of a second marriage, while both the parties are living. (1 Corinthians vii.; St. Augustine de Adult. Conj. i., City of God xvi. 25, 38; and other fathers.) (Haydock) ---

It was never lawful for one woman to have two husbands. (Worthington) ---

To wife. Plurality of wives, though contrary to the primitive institution of marriage, Genesis ii. 24, was by Divine dispensation allowed to the patriarchs; which allowance seems to have continued during the time of the law of Moses. But Christ our Lord reduced marriage to its primitive institution, St. Matthew xix.

Haydock: Gen 16:5 - Despiseth // And thee

Despiseth. Few bear prosperity in a proper manner! ---

And thee. Sarai things it is the duty of her husband to restrain the insolence of Agar. She commits her cause to God, and does not seek revenge. (Menochius)

Haydock: Gen 16:6 - Afflicted her

Afflicted her, as she now resented even a moderate correction. (Haydock)

Haydock: Gen 16:7 - In the desert

In the desert; omitted in Hebrew being a repetition of in the wilderness. (Calmet)

Haydock: Gen 16:9 - Humble thyself

Humble thyself. The angel, in God's name, does not blame Sarai; but gives Agar to understand that the fault was wholly on her side. (Haydock)

Haydock: Gen 16:11 - Ismael

Ismael, means "God hath heard" the groans and distress of Agar. (Calmet)

Haydock: Gen 16:12 - Wild // Over against

Wild. Hebrew: like a wild ass, not to be tamed or subdued. The Saracens or Arabs, have almost all along maintained their independence. ---

Over against, ready to fight, without any dread of any one. (Calmet)

Haydock: Gen 16:13 - Thou the God // The hinder parts

Thou the God. She had imagined before that she was talking to some man; but perceiving, at parting, that it was some superior being, she invoked him thus. ---

The hinder parts, as Moses did afterwards, Exodus xxxiii, to let us know, that we cannot fully comprehend the nature of an angel, much less of God. Hebrew may be: "what! have I seen (do I live) after He has seen me." The Hebrews generally supposed, that death would presently overtake the person who had seen the Lord or his angel. (Judges vi. 22; Exodus xxxii. 20.) (Calmet)

Haydock: Gen 16:15 - Agar // Ismael

Agar being returned home, and having obtained pardon. ---

Ismael, as the angel had foretold; an honour shewn to very few; such as Isaac, Solomon, Jesus, &c. (Haydock)

Gill: Gen 16:1 - Now Sarai, Abram's wife, bare him no children // and she had an handmaid, an Egyptian, whose name was Hagar

Now Sarai, Abram's wife, bare him no children,.... She is before said to be barren, and he to be childless, Gen 11:30; God had promised him a seed, but as yet he had none, which was a trial of his faith; he had been married many years to Sarai his wife, she was his wife when they came out of Ur of the Chaldees, and how long before cannot be said; they stayed and dwelt some time at Haran, the Jews ^x say five years, and they had been now ten years in the land of Canaan, Gen 16:3; and were advanced in years, the one being seventy five, and the other eighty five, so that there was no great probability of having any children, wherefore the following step was taken:

and she had an handmaid, an Egyptian, whose name was Hagar; no doubt but she had many, but this was a principal one, that might be over others, and was chiefly entrusted with the care and management of family affairs under her mistress; she might be the daughter of an Egyptian, born in Abram's house, as Eliezer was the son of a Syrian of Damascus, born there also; or she might be one of the maidservants Pharaoh, king of Egypt, gave to Abram, Gen 12:16; the Jews ^y have a tradition, that she was a daughter of Pharaoh, who, when he saw the wonders done for Sarai, said, it is better that my daughter should be a handmaid in this house, than a mistress in another, and therefore gave her to Sarai; others say ^z she was a daughter of his by a concubine, but neither is probable: from her came the people called Hagarites, 1Ch 5:10, and Hagarenes, Psa 83:6; and there were a people in Arabia called Agraei, both by Strabo ^a and Pliny ^b; and the latter speaks of a royal city in that country called Agra, which seem to have their names from this person. Melo ^c, an Heathen writer, speaking of Abram, says, that he had two wives, one of his own country, and akin to him, and the other an Egyptian, a servant; of the Egyptian he beget twelve sons, who, going into Arabia, divided the country among them, and were the first that reigned over the inhabitants of it; as to her twelve sons, he mistakes, for these were not Hagar's sons by Abram, but her grandsons, the sons of Ishmael, see Gen 17:20.

Gill: Gen 16:2 - And Sarai said unto Abram, behold now, the Lord hath restrained me from bearing // I pray thee go in unto my maid // it may be that I may obtain children by her // and Abram hearkened to the voice of Sarai

And Sarai said unto Abram, behold now, the Lord hath restrained me from bearing,.... Or, "hath shut me up" ^d; that is, her womb, as were the wombs of the house of Abimelech, Gen 20:18; so that she could not conceive and bear children; she now at this age despaired of having children, perceiving very probably that it ceased to be with her after the manner of women; and this she refers to the will and power of God; for, as children are his gift, and an heritage from him, Psa 127:3, so it is his will and pleasure sometimes to withhold this blessing from those who are very desirous of them:

I pray thee go in unto my maid; Hagar, the Egyptian before mentioned; her meaning is, that he would take her to wife, and use her as such:

it may be that I may obtain children by her; for whatsoever were born of her handmaid, and in her house, were her own, and so she should account them, and especially as they would be her husband's, see Exo 21:4; or, "may be builded by her" ^e; for women, by bearing children, build up an house, see Rth 4:11; hence a son in Hebrew is called "ben", from "banah", to build:

and Abram hearkened to the voice of Sarai; without consulting God about it, the proposal being agreeable to the flesh, which may be imputed to the infirmity of the good man; though it does not appear to arise from previous lust predominant in him; but both Sarai's proposal, and his compliance with it, might be owing to the eager desire of each after the promised seed; they both believed the promise, but did not know it, being not as yet revealed, that Abram should have a son by Sarai; so that Sarai knowing her own case and circumstances, might conclude it was to be by another, and by her handmaid; and Abram might reason and judge after the same manner, which inclined him to listen to her: Josephus ^f says, indeed, that Sarai moved this to Abram by the direction and order of God himself; and the Jewish writers say ^g, that Abram hearkened to the Holy Spirit of God that was in her.

Gill: Gen 16:3 - And Sarai, Abram's wife, took Hagar her maid, the Egyptian // after Abram had dwelt ten years in the land of Canaan // and gave her to her husband Abram to be his wife

And Sarai, Abram's wife, took Hagar her maid, the Egyptian,.... Took her by the hand, it is probable, and led her into the apartment where Abram was, and presented her to him; their characters are very exactly described, and the contrast beautifully given, that the affair might be the more remarkable and observable:

after Abram had dwelt ten years in the land of Canaan; so that he was now eighty five years of age, for he was sventy five when he departed from Haran and came into Canaan, Gen 12:4; and Sarai, being ten years younger than he, must be sventy five; the Jews from hence have formed a rule or canon; that if a man marries a woman, and she has no children in ten years, he is obliged to marry another ^h:

and gave her to her husband Abram to be his wife; his secondary wife, or concubine; which, though contrary to the first institution of marriage, was connived at of God, and was practised by good men: nothing can excuse them but their earnest desire after the Messiah, the promised seed; and one may conclude, that nothing but this especially could move Sarai to take such a step, so contrary to the temper and disposition of women in common.

Gill: Gen 16:4 - And he went in unto Hagar, and she conceived // and when she saw that she had conceived // her mistress was despised in her eyes

And he went in unto Hagar, and she conceived,.... The formality of the marriage being over, he enjoyed her as his wife, and she immediately conceived by him:

and when she saw that she had conceived; when she perceived that she was with child:

her mistress was despised in her eyes; she thought herself above her, and treated her as her inferior, with contempt, and reproached her for her barrenness, as Peninnah did Hannah, 1Sa 1:6; and it was the more ungrateful, as it was at the motion of her mistress that she was given to Abram for wife.

Gill: Gen 16:5 - And Sarai said to Abram // my wrong be upon thee // I have given my maid into thy bosom // and when she saw that she had conceived, I was despised in her eyes // the Lord judge between me and thee

And Sarai said to Abram,.... Being affronted with the behaviour of her maid to her, she applies to Abram for the redress of her grievance, judging it, perhaps, below her dignity to enter into an altercation with her maid:

my wrong be upon thee; in her passion imprecating evil on him, as a just punishment upon him for suffering wrong to be done her by her maid; or, "is upon thee" ⁱ; pointing at his duty, and suggesting to him what he ought to do; that it was incumbent on him as her husband to right her wrongs, and do her justice, and vindicate her from the calumnies and reproaches of her servant; and tacitly complaining of him, and accusing him with indolence and unconcern at the injury done her, being silent when it became him to check her insolence and chide her for it: or, "is for thee" ^k; for thy sake; it was for the sake of Abram chiefly, that he might have a son and heir, which he was very solicitous, that she gave him her maid to wife; the consequence of which was, that she was now insulted and abused by her, and so suffered wrong for his sake; and the rather she might be tempted to say it was on his account, as she might be jealous of a growing affection in him to Hagar, and that he showed greater respect to her, being likely to have a child by her, and so connived at her haughtiness and arrogance:

I have given my maid into thy bosom; to be his wife, Mic 7:5; Sarai had no reason to upbraid Abram with this, since it was not at his solicitations she gave her to him, but it was her own motion:

and when she saw that she had conceived, I was despised in her eyes; when she found herself with child, and hoped to bring forth a son, that should be heir to Abram's large possessions, and inherit the land of Canaan, given to his seed, she began to think highly of herself, and looked with disdain upon her mistress, set lightly by her, made no account of her, showed her no respect, carried it haughtily to her, as if she was beneath her, and as if she had more authority in the house, and a better claim to the affection of Abram, and deserving of more honour and respect, as she was favoured of God with conception, a blessing Sarai never enjoyed:

the Lord judge between me and thee: which was very rashly and hastily said, as if Abram was not inclined and was unwilling to do her justice, and therefore she appeals to God against him, as an unrighteous man, and desires that he would interpose, and by his providence show who was in the right and who in the wrong: or "the Lord will judge" ^l; expressing her confidence not only in the justness of her cause, but in the appearance of divine Providence in her favour; believing that the Lord would arise and help her, and defend her against the insults made upon her, and resent the injury done her.

Gill: Gen 16:6 - But Abram said unto Sarai // behold, thy maid is in thine hand // do to her as it pleaseth thee // and when Sarai dealt hardly with her // she fled from her face

But Abram said unto Sarai,.... In a meek, mild and gentle manner:

behold, thy maid is in thine hand; though Hagar was Abram's secondary wife he still considers her as Sarai's maid, and as subject to her, and allows her to exercise authority over her; for he still retained the same love and affection for Sarai, his first and lawful wife, and showed the same respect he ever did, and supported her in her honour and dignity:

do to her as it pleaseth thee: not giving her liberty to take away her life, nor even to use her cruelly, but to deal with her as a mistress might lawfully do with a servant, or however exercise that power which a first wife had over a second: perhaps Abram, in complaisance to Sarai, gave her too large a commission, and left it too much in her power to distress Hagar; and it might have been more correct to have heard both sides, and judged between them, and used his own authority, by reproving and correcting as he saw meet; had she been only Sarai's maid and not his wife, it would have been less exceptionable; however, for peace sake, he gave leave to Sarai to do as she would:

and when Sarai dealt hardly with her; or afflicted her ^m, not only with words but with blows, as some think, and unmercifully beat her, and laid hard service upon her she was not able to go through, especially in her circumstances; though it may be she only chastised her in such a manner as a mistress may chastise her maid, since the angel seems to approve of what she did, Gen 16:9; which her proud spirit not being able to bear:

she fled from her face; which was set against her, and was full of wrath and fury: she deserted her service, quitted Abram's house though with child by him; unmindful of the various relations she stood in, which should have obliged her to have kept her place, and especially until she had made proper remonstrances of her ill usage, and could have no redress; but, unable to bear the treatment she met with, meditated a flight into her own country, Egypt, for by what follows it appears she steered her course that way; this flight of hers was agreeable to her name, for Hagar in the Arabic language signifies to "flee", hence the flight of Mahomet is called the Hegira.

Gill: Gen 16:7 - And the angel of the Lord found her // by a fountain of water in the wilderness // by the fountain in the way to Shur

And the angel of the Lord found her,.... This is the first time that mention is made of an angel in Scripture, but is not to be understood of a created angel, but of a divine Person, as appears from Gen 16:10, the uncreated angel, the Logos or Son of God, called the Angel of God's presence, and the Angel of the covenant, Isa 63:9 Mal 3:1; who often appeared in an human form before his incarnation, being sent by his divine Father on one account or another; and hence called an angel, a messenger, or one sent, as in the fulness of time he was sent in human nature to be the Redeemer of his people; though many of the Jewish writers take this angel to be a man sent of God. Gersom ⁿ says he was one of the prophets that lived in those times, and observes, that some of their Rabbins say ^o he was Shem, the son of Noah; and Maimonides ^p suggests, that this angel was but a mere man, by comparing this passage with that in Gen 37:15, "a certain man found him", &c. but the context most clearly confutes this notion, and proves him to be the almighty and omniscient God; since he promises to do what none but the omnipotent Being could do, and declares such things as none but the omniscient God could know: and when it is said he "found Hagar", it is not to be understood as if it was a chance matter, or the fruit and effect of search and inquiry, or as if he had not seen her before; but rather it shows that his eye was upon her, and he had a concern for her, and at a proper time and place appeared to her at once, and unawares, and unthought of by her. And the place where he found her was

by a fountain of water in the wilderness; which lay between Egypt and Canaan, the same through which the Israelites passed afterwards from the one to the other: here was a fountain of water, and meeting with it she stopped to refresh herself:

by the fountain in the way to Shur; a place before or over against Egypt, from whence the wilderness had its name, see Gen 25:18, which shows that she was making her way to Egypt, as fast as she could, her native country, where in all probability she proposed to continue, and never return more: what the name of the place the angel found her at was, at that time, is not certain, or whether it had any; for it seems to be so called from the Lord's "looking" upon her here, which "Shur" signifies: the Jerusalem Targum calls it Chalaza; and both the Targums of Onkelos and Jonathan name it Chagra or Hagra, after her own name, as it should seem: and it is remarkable, that this very place, and the wilderness, and parts adjacent, were the habitation of her posterity, the sons of Ishmael, Gen 25:18; and must be in Arabia Petraea, which they inhabited; and Ptolemy ^q speaks of a city called Suratta, in that country.

Gill: Gen 16:8 - And he said, Hagar, Sarai's maid // whence camest thou // and whither wilt thou go // and she said, I flee from the face of my mistress Sarai

And he said, Hagar, Sarai's maid,.... He calls her by her name, which might surprise her, and describes her by her character and condition, in order to check her pride, and put her in mind of her duty to her mistress; and to suggest to her, that she ought to have been not where she was, but in the house of her mistress, and doing her service:

whence camest thou? this question the angel asked, not as ignorant, for he that could call her by her name, and describe her character and state, knew from whence she came; but he said this not only to lead on to what he had further to say to her, but to put her upon considering from whence she came, what she had left behind, and what blessings she had deprived herself of; she had not only left her husband and her mistress, but the house of God; for such Abram's family was, where the worship of God was kept up, and where the Lord granted his presence, and indulged with communion with himself:

and whither wilt thou go? he knew her intention and resolution was to go to Egypt, and he would have her think of the place whither she intended to go, as well as that she had left, as that her journey to it was dangerous, through a wilderness; that the country she was bound for was a wicked and an idolatrous one, where she would not have the free exercise of her religion she had embraced, nor any opportunity of attending the pure worship of God, and would be liable to be drawn into a sinful course of life, and into idolatrous worship:

and she said, I flee from the face of my mistress Sarai; this was very ingenuously said, she acknowledges Sarai to be her mistress, and owns that, she had displeased her, and caused her face to be against her; and confesses the truth, that she had fled from her, not being able to bear her frowns and corrections, at least her spirit was too high to submit to them.

Gill: Gen 16:9 - And the angel of the Lord said unto her // return to thy mistress, and submit thyself under her hands

And the angel of the Lord said unto her,.... The same angel; though Jarchi thinks that one angel after another was sent, and that at every speech there was a fresh angel; and because this phrase is repeated again and again, some of the Rabbins have fancied there were four angels ^r, and others five, but without any reason:

return to thy mistress, and submit thyself under her hands; go back to her, humble thyself before her, acknowledge thy fault, enter into her service again, and be subject to her; do her work and business, bear her corrections and chastisements; and "suffer thyself to be afflicted" ^s, by her, as the word may be rendered; take all patiently from her, which will be much more to thy profit and advantage than to pursue the course thou art in: and the more to encourage her to take his advice, he promises the following things, Gen 16:10.

Gill: Gen 16:10 - And the angel of the Lord said unto her // I will multiply thy seed exceedingly // that it shall not be numbered for multitude

And the angel of the Lord said unto her,.... The same as before, who, by what follows, appears to be Jehovah himself:

I will multiply thy seed exceedingly; not that she should have many children herself, for that she had more than this one she now went with, is not certain; but that that seed she had conceived should be exceedingly multiplied, and he should have a numerous posterity, as he had twelve princes sprung from him, the heads of Arab nations:

that it shall not be numbered for multitude; such the Turks are at this day, supposed to be the seed of Ishmael, Hagar's son.

Gill: Gen 16:11 - And the angel of the Lord said unto her // behold, thou art with child // and shalt bear a son // and shall call his name Ishmael // because the Lord hath heard thy affliction

And the angel of the Lord said unto her,.... Continued his discourse with her, informing her she should have a son, and what his name should be, and what his character, and the place of his habitation:

behold, thou art with child; this she knew, and it is said, not for her information, as to this respect, but to lead on to something else he had to acquaint her with, she did not know. Jarchi indeed would have the sense to be, "thou shall conceive" or "be with child", as was said to Manoah's wife, Jdg 13:5; for it is a fancy of his, that Hagar had miscarried, and he, supposes the angel to promise her, that if she would return, or when she should return, she should conceive again; but this is said and supposed without any foundation:

and shalt bear a son; this was what she hoped for, but was not certain of; but the angel assures her of it, that the child she went with was a son, which none could foretell but God, that is omniscient:

and shall call his name Ishmael; the Jews ^s observe, there were six persons who had their names given them before they were born, and Ishmael is one of them; the six were Isaac, Gen 17:19; Ishmael, here; Moses, Exo 2:10; Solomon, 2Sa 12:24; Josiah, 1Ki 13:2; and the Messiah, Isa 7:14, the reason of his name follows:

because the Lord hath heard thy affliction: heard of it, had took notice of it, and observed, and fully understood the nature and cause of it; he had heard her groans and sighs under it, and her prayer and cries for deliverance from it; and so the Targum of Onkelos,"for the Lord hath received thy prayer,''which she had put up in her affliction, both when in the service of her mistress, and since her flight from her.

Gill: Gen 16:12 - And he will be a wild man // his hand will be against every man, and every man's hand against him // And he shall dwell in the presence of all his brethren

And he will be a wild man,.... Living in a wilderness, delighting in hunting and killing wild beasts, and robbing and plundering all that pass by; and such an one Ishmael was, see Gen 21:20; and such the Saracens, his posterity, were, and such the wild Arabs are to this day, who descended from him; or "the wild ass of a man" ^t; or "a wild ass among men", as Onkelos; or "like to a wild ass among men", as the Targum of Jonathan; wild, fierce, untamed, not subject to a yoke, and impatient of it, see Job 11:12; such was Ishmael, and such are his posterity, who never could be subdued or brought into bondage, neither by the Assyrians, nor Medes and Persians, nor by the Greeks nor Romans, nor any other people ^u; and at this day the Arabs live independent on the Turks, nay, oblige the Turks to pay a yearly tribute for the passage of their pilgrims to Mecca, and also to pay for their caravans that pass through their country, as travellers into those parts unanimously report; wherefore Aben Ezra translates the word rendered "wild", or "wild ass", by חפשי, "free", and refers to the passage in Job 39:5. These people having been always free, and never in bondage, always lived as free booters upon others:

his hand will be against every man, and every man's hand against him; signifying, that he would be of a quarrelsome temper and warlike disposition, continually engaged in fighting with his neighbours, and they with him in their own defence; and such the Arabs his posterity always have been, and still are, given to rapine and plunder, harassing their neighbours by continual excursions and robberies, and pillaging passengers of all nations, which they think they have a right to do; their father Ishmael being turned out into the plains and deserts, which were given him as his patrimony, and as they suppose a permission from God to take whatever he could get. And a late traveller into those parts observes ^w, that they are not to be accused of plundering strangers only, or whomsoever they may find unarmed or defenceless; but for those many implacable and hereditary animosities which continually subsist among themselves, literally fulfilling to this day the prophecy of the angel to Hagar, Gen 16:12; the greatest as well as the smallest tribes are perpetually at variance with one another, frequently occasioned upon the most trivial account, as if they were from the very days of their first ancestor naturally prone to discord and contention.

And he shall dwell in the presence of all his brethren; the sons of Abram by Keturah, the Midianites, and others; and the Edomites that sprung from Esau, the son of his brother Isaac; and the Israelites, the descendants of Jacob, another son of Isaac; and his kinsmen the Moabites and Ammonites, upon all which he and his posterity bordered, see Gen 25:18. It may be rendered, "he shall tabernacle" ^x, or dwell in tents, as he did, and his posterity afterwards; particularly the Scenite Arabs, so called from their dwelling in tents, and the Bedouins, such were the tents of Kedar, one of his sons, Son 1:5; the same with them to this day: according to Jarchi, the sense of the phrase is, that his seed should be large and numerous, and spread themselves, and reach to the borders of all their brethren.

Gill: Gen 16:13 - And she called the name of the Lord that spake unto her // thou God seest me // for she said, have I also here looked after him that seeth me

And she called the name of the Lord that spake unto her,.... Either she called on the name of the Lord, and prayed unto him, that he would forgive her sin and give her some fresh tokens of his love; and also gave him thanks for his gracious regards unto her, that he should look upon, and look after so mean a creature, and such a backslider as she was, and return her, and make such gracious promises to her; so the Targum of Onkelos,"she prayed in the name of the Lord;''and the Targum of Jonathan is,"and she confessed, or gave thanks before the Lord, whose Word spake unto her;''and the Jerusalem Targum takes in both prayer and praise,"and Hagar gave thanks, and prayed in the name of the Word of the Lord, who was revealed unto her:''in which may be observed the sense of the ancient synagogue, that this angel that appeared to Hagar, and talked with her, was the Word of the Lord, the eternal Logos, or Son of God: or else the sense is, that she gave the following name or epithet to the Lord, that vouchsafed to discourse with her:

thou God seest me; she perceived by experience his eye was upon her wherever she was, and saw all she did; saw all her transgressions, her contempt of her mistress, and her flight from her; saw her when she was at the fountain, and reproved and recalled her, and sent her back; saw all the workings of her heart, her repentance and sorrow for her sins; looked and smiled upon her, and gave her exceeding great and precious promises: he looked upon her, both with his eye of omniscience and providence, and with his eye of love, and grace, and mercy; yea, she was sensible that he was not only the God that saw her, but saw all things; was God omniscient, and therefore gives him this name under a thorough conviction and deep sense of his omniscience; and so Onkelos paraphrases the words,"thou art he, the God that sees all things;"

for she said, have I also here looked after him that seeth me? this she said within herself, either as blaming herself, that she should not look after God in this desolate place until now, and call upon him, and praise his name, whose eye was upon her, and had a concern for her, and care over her; and yet so ungrateful she had been as to neglect him, and not seek after him as it became her: or as wondering that here, in this wilderness, she should be favoured with the sight of God, and of his angel, whom she had seen in Abram's house; where to see him was not so strange and marvellous, but it was to have a sight of him in such a place, and under such circumstances as she was: or else as admiring that she should be alive after she had had such a vision of God, it being a notion that pretty much obtained, that none could see God and live, only his back parts were to be seen; wherefore others read the words, and they will bear such a version, "have not I also seen here the back parts of him that seeth me?" ^y so Moses did, Exo 33:23.

Gill: Gen 16:14 - Wherefore the well was called Beerlahairoi // behold, it is between Kadesh and Bered

Wherefore the well was called Beerlahairoi,.... That is, the fountain where the angel found her, Gen 16:7; this, from the appearance of God to her at it, was afterwards called by her and others by this name, which signifies "the well of him that liveth and seeth me"; that is, of the living and all seeing God, and who had taken a special care of her, and favoured her with a peculiar discovery of his love to her: or this may have respect to herself, and be rendered, "the well of her that liveth and seeth"; that had had a sight of God, and yet was alive; lived though she had seen him, and after she had seen him, and was still indulged with a sight of him. Aben Ezra says, the name of this well, at the time he lived, was called Zemum, he doubtless means Zemzem, a well near Mecca, which the Arabs say ^z is the well by which Hagar sat down with Ishmael, and where she was comforted by the angel, Gen 21:19,

behold, it is between Kadesh and Bered; Kadesh is the same with Kadesh Barnea in the wilderness, Num 13:3. The Targums of Onkelos and Jonathan call it Rekam, the same with Petra, the chief city of Arabia Petraea, inhabited in later times by the Nabathaeans, the posterity of Ishmael: and Bered is nowhere else mentioned, it is called by Onkelos Chagra or Hagra, by which he interprets Shur, Gen 16:7; and by the Targum of Jonathan it is called Chaluza, a noted town in Idumea, the same with Chelus, mentioned with Kades in the Apocrypha;"And to all that were in Samaria and the cities thereof, and beyond Jordan unto Jerusalem, and Betane, and Chelus, and Kades, and the river of Egypt, and Taphnes, and Ramesse, and all the land of Gesem,'' (Judith 1:9)and so Jerom ^a speaks of a place called Elusa, near the wilderness of Kadesh, which in his times was inhabited by Saracens, the descendants of Ishmael; and this bids fair to the Bered here spoken of, and seems to be its Greek name, and both are of the same signification; for Bered signifies hail, as does Chalaza in Greek, which the Targumists here make Chaluza; between Kadesh and Barath, as Jerom ^b calls it, Hagar's well was shown in his days.

Gill: Gen 16:15 - And Hagar bare Abram a son // and Abram called his son's name, which Hagar bare, Ishmael

And Hagar bare Abram a son,.... Being returned to his house, and received by him, and reconciled to Sarai, she brought forth a son to Abram, according to the prediction of the angel:

and Abram called his son's name, which Hagar bare, Ishmael; and this name Jarchi suggests he gave by the inspiration of the Holy Spirit that dwelt in him: but it is highly reasonable to suppose, that Hagar upon her return reported to Abram the whole of the conversation she had with the angel; wherefore Abram believing what she said, in obedience to the order and command of the angel, gave him this name.

Gill: Gen 16:16 - And Abram was eighty years old when Hagar bare Ishmael to Abram.

And Abram was eighty years old when Hagar bare Ishmael to Abram. Which is easily reckoned, for he was seventy five years of age when he left Haran, Gen 12:4; and he had been ten years in Canaan when Hagar was given him by Sarai for his wife, Gen 16:3; and so must be then eighty five years of age, and of course must be eighty six when Ishmael was born.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Gen 16:1

¹ tn The disjunctive clause signals the beginning of a new episode in the story.

² sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.

³ tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.

⁴ sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)

NET Notes: Gen 16:2

¹ tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.

² tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).

sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.

³ tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.

⁴ tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”

sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.

NET Notes: Gen 16:3

¹ tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.

² tn Heb “the Egyptian, her female servant.”

³ sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.

NET Notes: Gen 16:4

¹ tn Heb “entered to.” See the note on the same expression in v. 2.

² tn Or “she conceived” (also in v. 5)

³ tn Heb “and she saw that she was pregnant and her mistress was despised in her eyes.” The Hebrew verb קָלַל (qalal) means “to despise, to treat lightly, to treat with contempt.” In Hagar’s opinion Sarai had been demoted.

NET Notes: Gen 16:5

¹ tn Heb “my wrong is because of you.”

² tn Heb “I placed my female servant in your bosom.”

³ tn Heb “saw.”

⁴ tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.

⁵ tn Heb “me and you.”

sn May the Lord judge between you and me. Sarai blamed Abram for Hagar’s attitude, not the pregnancy. Here she expects to be vindicated by the Lord who will prove Abram responsible. A colloquial rendering might be, “God will get you for this.” It may mean that she thought Abram had encouraged the servant girl in her elevated status.

NET Notes: Gen 16:6

¹ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

² tn Heb “in your hand.”

³ tn Heb “what is good in your eyes.”

⁴ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

⁵ tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

⁶ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

NET Notes: Gen 16:7

¹ tn Heb “the messenger of the Lord.” Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord; he can speak for the Lord because he is sent with the Lord’s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11-23). It is not certain if the same angel is always in view. Though the proper name following the noun “angel” makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression “the servant of the Lord,” which refers to various individuals in the OT (see BDB 714 s.v. עֶבֶד).

² tn Heb “And the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.”

NET Notes: Gen 16:8

¹ tn Heb “from the presence of.”

NET Notes: Gen 16:9

¹ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

NET Notes: Gen 16:10

¹ tn Heb “The Lord’s angel said, ‘I will greatly multiply your descendants….” The order of the clauses has been rearranged in the translation for stylistic reasons.

² tn Heb “cannot be numbered because of abundance.”

NET Notes: Gen 16:11

¹ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

² tn The active participle refers here to something that is about to happen.

³ sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

⁴ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

NET Notes: Gen 16:12

¹ sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

² tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

³ tn Heb “And the hand of everyone will be against him.”

⁴ tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

NET Notes: Gen 16:13

¹ tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).

² tn Heb “after one who sees me.”

sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.

NET Notes: Gen 16:14

¹ tn The verb does not have an expressed subject and so is rendered as passive in the translation.

² sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

³ tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

NET Notes: Gen 16:15

¹ tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”

sn Whom Abram named Ishmael. Hagar must have informed Abram of what the angel had told her. See the note on the name “Ishmael” in 16:11.

NET Notes: Gen 16:16

¹ tn The disjunctive clause gives information that is parenthetical to the narrative.

² tn Heb “the son of eighty-six years.”

³ tn The Hebrew text adds, “for Abram.” This has not been included in the translation for stylistic reasons; it is somewhat redundant given the three occurrences of Abram’s name in this and the previous verse.

Geneva Bible: Gen 16:1

Now ^{( a )} Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name [was] Hagar.

^{( a )} It seems that she had respect for God's promise, which could not be accomplished without issue.

Geneva Bible: Gen 16:2

And Sarai said unto Abram, Behold now, the LORD hath ^{( b )} restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

^{( b )} She fails by limiting God's power to the common order of nature, as though God could not give her children in her old age.

Geneva Bible: Gen 16:4

And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was ^{( c )} despised in her eyes.

^{( c )} This punishment declares what they gain if they attempt any thing against the word of God.

Geneva Bible: Gen 16:7

And the ^{( d )} angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.

^{( d )} Which was Christ, as appears in (Gen 16:13, Gen 18:17).

Geneva Bible: Gen 16:9

And the angel of the LORD said unto her, ^{( e )} Return to thy mistress, and submit thyself under her hands.

^{( e )} God rejects no estate of people in their misery, but sends them comfort.

Geneva Bible: Gen 16:12

And he will be a wild man; his hand [will be] against every man, and every man's hand against him; and ^{( f )} he shall dwell in the presence of all his brethren.

^{( f )} That is, the Ishmaelites will be a separate people by themselves and not part of another people.

Geneva Bible: Gen 16:13

And she called the name of the LORD that spake unto her, Thou God seest me: for she said, ^{( g )} Have I also here looked after him that seeth me?

^{( g )} She rebukes her own dullness and acknowledges God's graces, who was present with her everywhere.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Gen 16:1-3

Sarai, no longer expecting to have children herself, proposed to Abram to take another wife, whose children she might; her slave, whose children would be her property. This was done without asking counsel of the Lord. Unbelief worked, God's almighty power was forgotten. It was a bad example, and a source of manifold uneasiness. In every relation and situation in life there is some cross for us to bear: much of the exercise of faith consists in patiently submitting, in waiting the Lord's time, and using only those means which he appoints for the removal of the cross. Foul temptations may have very fair pretences, and be coloured with that which is very plausible. Fleshly wisdom puts us out of God's way. This would not be the case, if we would ask counsel of God by his word and by prayer, before we attempt that which is doubtful.

MHCC: Gen 16:4-6

Abram's unhappy marriage to Hagar very soon made a great deal of mischief. We may thank ourselves for the guilt and grief that follow us, when we go out of the way of our duty. See it in this case, Passionate people often quarrel with others, for things of which they themselves must bear the blame. Sarai had given her maid to Abram, yet she cries out, My wrong be upon thee. That is never said wisely, which pride and anger put into our mouths. Those are not always in the right, who are most loud and forward in appealing to God: such rash and bold imprecations commonly speak guilt and a bad cause. Hagar forgot that she herself had first given the provocation, by despising her mistress. Those that suffer for their faults, ought to bear it patiently, 1Pe 2:20.

MHCC: Gen 16:7-16

Hagar was out of her place, and out of the way of her duty, and going further astray, when the Angel found her. It is a great mercy to be stopped in a sinful way, either by conscience or by providence. Whence comest thou? Consider that thou art running from duty, and the privileges thou wast blest with in Abram's tent. It is good to live in a religious family, which those ought to consider who have this advantage. Whither wilt thou go? Thou art running into sin; if Hagar return to Egypt, she will return to idol gods, and into danger in the wilderness through which she must travel. Recollecting who we are, would often teach us our duty. Inquiring whence we came, would show us our sin and folly. Considering whither we shall go, discovers our danger and misery. And those who leave their space and duty, must hasten their return, how mortifying soever it be. The declaration of the Angel, " I will," shows this Angel was the eternal Word and Son of God. Hagar could not but admire the Lord's mercy, and feel, Have I, who am so unworthy, been favoured with a gracious visit from the Lord? She was brought to a better temper, returned, and by her behaviour softened Sarai, and received more gentle treatment. Would that we were always suitably impressed with this thought, Thou God seest me!

Matthew Henry: Gen 16:1-3

We have here the marriage of Abram to Hagar, who was his secondary wife. Herein, though some excuse may be made for him, he cannot be justified, for from the beginning it was not so; and, when it was so, it seems to have proceeded from an irregular desire to build up families for the speedier peopling of the world and the church. Certainly it must not be so now. Christ has reduced this matter to the first institution, and makes the marriage union to be between one man and one woman only. Now,

I. The maker of this match (would one think it?) was Sarai herself: she said to Abram, I pray thee, go in unto my maid, Gen 16:2. Note, 1. It is the policy of Satan to tempt us by our nearest and dearest relations, or those friends that we have an opinion of and an affection for. The temptation is most dangerous when it is sent by a hand that is least suspected: it is our wisdom therefore to consider, not so much who speaks as what is spoken. 2. God's commands consult our comfort and honour much better than our own contrivances do. It would have been much more for Sarai's interest if Abram had kept to the rule of God's law instead of being guided by her foolish projects; but we often do ill for ourselves.

II. The inducement to it was Sarai's barrenness.

1. Sarai bare Abram no children. She was very fair (Gen 12:14), was a very agreeable, dutiful wife, and a sharer with him in his large possessions; and yet written childless. Note, (1.) God dispenses his gifts variously, loading us with benefits, but not overloading us: some cross or other is appointed to be an alloy to great enjoyments. (2.) The mercy of children is often given to the poor and denied to the rich, given to the wicked and denied to good people, though the rich have most to leave them and good people would take most care of their education. God does herein as it has pleased him.

2. She owned God's providence in this affliction: The Lord hath restrained me from bearing. Note, (1.) As, where children are, it is God that gives them (Gen 33:5), so where they are wanted it is he that withholds them, Gen 30:2. This evil is of the Lord. (2.) It becomes us to acknowledge this, that we may bear it, and improve it, as an affliction of his ordering for wise and holy ends.

3. She used this as an argument with Abram to marry his maid; and he was prevailed upon by this argument to do it. Note, (1.) When our hearts are too much set upon any creature-comfort, we are easily put upon the use of indirect methods for the obtaining of it. Inordinate desires commonly produce irregular endeavours. If our wishes be not kept in a submission to God's providence, our pursuits will scarcely be kept under the restraints of his precepts. (2.) It is for want of a firm dependence upon God's promise, and a patient waiting for God's time, that we go out of the way of our duty to catch at expected mercy. He that believes does not make haste.

4. Abram's compliance with Sarai's proposal, we have reason to think, was from an earnest desire of the promised seed, on whom the covenant should be entailed. God had told him that his heir should be a son of his body, but had not yet told him that it should be a son by Sarai; therefore he thought, "Why not by Hagar, since Sarai herself proposed it?"Note, (1.) Foul temptations may have very fair pretenses, and be coloured with that which is very plausible. (2.) Fleshly wisdom, as it anticipates God's time of mercy, so it puts us out of God's way. (3.) This would be happily prevented if we would ask counsel of God by the word and by prayer, before we attempt that which is important and suspicious. Herein Abram was wanting; he married without God's consent. This persuasion came not of him that called him.

Matthew Henry: Gen 16:4-6

We have here the immediate bad consequences of Abram's unhappy marriage to Hagar. A great deal of mischief it made quickly. When we do not well both sin and trouble lie at the door; and we may thank ourselves for the guilt and grief that follow us when we go out of the way of our duty. See it in this story.

I. Sarai is despised, and thereby provoked and put into a passion, Gen 16:4. Hagar no sooner perceives herself with child by her master than she looks scornfully upon her mistress, upbraids her perhaps with her barrenness, insults over her, to make her to fret (as 1Sa 1:6), and boasts of the prospect she had of bringing an heir to Abram, to that good land, and to the promise. Now she thinks herself a better woman than Sarai, more favoured by Heaven, and likely to be better beloved by Abram; and therefore she will not submit as she has done. Note, 1. Mean and servile spirits, when favoured and advanced either by God or man, are apt to grow haughty and insolent, and to forget their place and origin. See Pro 29:21; Pro 30:21-23. It is a hard thing to bear honour aright. 2. We justly suffer by those whom we have sinfully indulged, and it is a righteous thing with God to make those instruments of our trouble whom we have made instruments of our sin, and to ensnare us in our own evil counsels: this stone will return upon him that rolleth it.

II. Abram is clamoured upon, and cannot be easy while Sarai is out of humour; she upbraids him vehemently, and very unjustly charges him with the injury (Gen 16:5): My wrong be upon thee, with a most unreasonable jealousy suspecting that he countenanced Hagar's insolence; and, as one not willing to hear what Abram had to say for the rectifying of the mistake and the clearing of himself, she rashly appeals to God in the case: The Lord judge between me and thee; as if Abram had refused to right her. Thus does Sarai, in her passion, speak as one of the foolish women speaketh. Note, 1. It is an absurdity which passionate people are often guilty of to quarrel with others for that of which they themselves must bear the blame. Sarai could not but own that she had given her maid to Abram, and yet she cries out, My wrong be upon thee, when she should have said, What a fool was I to do so! That is never said wisely which pride and anger have the inditing of; when passion is upon the throne, reason is out of doors, and is neither heard nor spoken. 2. Those are not always in the right who are most loud and forward in appealing to God. Rash and bold imprecations are commonly evidences of guilt and a bad cause.

III. Hagar is afflicted, and driven from the house, Gen 16:6. Observe, 1. Abram's meekness resigns the matter of the maid-servant to Sarai, whose proper province it was to rule that part of the family: Thy maid is in thy hand. Though she was his wife, he would not countenance nor protect her in any thing that was disrespectful to Sarai, for whom he still retained the same affection that ever he had. Note, Those who would keep up peace and love must return soft answers to hard accusations. Husbands and wives particularly should agree, and endeavour not to be both angry together. Yielding pacifies great offenses. See Pro 15:1. 2. Sarai's passion will be revenged upon Hagar: She dealt hardly with her, not only confining her to her usual place and work as a servant, but probably making her to serve with rigour. Note, God takes notice of, and is displeased with, the hardships which harsh masters unreasonably put upon their servants. They ought to forbear threatening, with Job's thought, Did not he that made me make him? Job 31:15. 3. Hagar's pride cannot bear it, her high spirit having become impatient of rebuke: She fled from her face. She not only avoided her wrath for the present, as David did Saul's, but she totally deserted her service, and ran away from the house, forgetting, (1.) What wrong she hereby did to her mistress, whose servant she was, and to her master, whose wife she was. Note, Pride will hardly be restrained by any bonds of duty, no, not by many. (2.) That she herself had first given the provocation, by despising her mistress. Note, Those that suffer for their faults ought to bear their sufferings patiently, 1Pe 2:20.

Matthew Henry: Gen 16:7-9

Here is the first mention we have in scripture of an angel's appearance. Hagar was a type of the law, which was given by the disposition of angels; but the world to come is not put in subjection to them, Heb 2:5. Observe,

I. How the angel arrested her in her flight, Heb 2:7. It should seem, she was making towards her own country; for she was in the way to Shur, which lay towards Egypt. It were well if our afflictions would make us think of our home, the better country. But Hagar was now out of her place, and out of the way of her duty, and going further astray, when the angel found her. Note, 1. It is a great mercy to be stopped in a sinful way either by conscience or by Providence. 2. God suffers those that are out of the way to wander awhile, that when they see their folly, and what a loss they have brought themselves to, they may be the better disposed to return. Hagar was not stopped till she was in the wilderness, and had set down, weary enough, and glad of clear water to refresh herself with. God brings us into a wilderness, and there meets us, Hos 2:14.

II. How he examined her, Gen 16:8. Observe,

1. He called her Hagar, Sarai's maid, (1.) As a check to her pride. Though she was Abram's wife, and, as such, was obliged to return, yet he calls her Sarai's maid, to humble her. Note, Though civility teaches us to call others by their highest titles, yet humility and wisdom teach us to call ourselves by the lowest. (2.) As a rebuke to her flight. Sarai's maid ought to be in Sarai's tent, and not wandering in the wilderness and sauntering by a fountain of water. Note, It is good for us often to call to mind what our place and relation are. See Ecc 10:4.

2. The questions the angel put to her were proper and very pertinent. (1.) " Whence comest thou? Consider that thou art running away both from the duty thou wast bound to and the privileges thou wast blessed with in Abram's tent."Note, It is a great advantage to live in a religious family, which those ought to consider who have that advantage, yet upon every slight inducement are forward to quit it. (2.) " Whither wilt thou go? Thou art running thyself into sin, in Egypt"(if she return to that people, she will return to their gods), "and into danger, in the wilderness,"through which she must travel, Deu 8:15. Note, Those who are forsaking God and their duty would do well to remember not only whence they have fallen, but whither they are falling. See Jer 2:18, What hast thou to do (with Hagar) in the way of Egypt? Joh 6:68.

3. Her answer was honest, and a fair confession: I flee from the face of my mistress. In this, (1.) She acknowledges her fault in fleeing from her mistress, and yet, (2.) Excuses it, that it was from the face, of displeasure, of her mistress. Note, Children and servants must be treated with mildness and gentleness, lest we provoke them to take any irregular courses and so become accessory to their sins, which will condemn us, though it will not justify them.

4. How he sent her back, with suitable and compassionate counsel: " Return to thy mistress, and submit thyself under her hand, Gen 16:9. Go home, and humble thyself for what thou hast done amiss, and beg pardon, and resolve for the future to behave thyself better."He makes no question but she would be welcome, though it does not appear that Abram sent after her. Note, Those that have gone away from their place and duty, when they are convinced of their error, must hasten their return and reformation, how mortifying soever it may be.

Matthew Henry: Gen 16:10-14

We may suppose that the angel having given Hagar that good counsel (Gen 16:9) to return to her mistress she immediately promised to do so, and was setting her face homeward; and then the angel went on to encourage her with an assurance of the mercy God had in store for her and her seed: for God will meet those with mercy that are returning to their duty. I said, I will confess, and thou forgavest, Psa 32:5. Here is,

I. A prediction concerning her posterity given her for her comfort in her present distress. Notice is taken of her condition: Behold, thou art with child; and therefore this is not a fit place for thee to be in. Note, It is a great comfort to women with child to think that they are under the particular cognizance and care of the divine Providence. God graciously considers their case and suits supports to it. Now, 1. The angel assures her of a safe delivery, and that of a son, which Abram desired. This fright and ramble of hers might have destroyed her hope of an offspring; but God dealt not with her according to her folly: Thou shalt bear a son. She was saved in child-bearing, not only by providence, but by promise. 2. He names her child, which was an honour both to her and it: Call him Ishmael, God will hear; and the reason is, because the Lord has heard; he has, and therefore he will. Note, The experience we have had of God's seasonable kindness to us in distress would encourage us to hope for similar help in similar exigencies, Psa 10:17. He has heard thy affliction, Gen 16:11. Note, Even where there is little cry of devotion, the God of pity sometimes graciously hears the cry of affliction. Tears speak as well as prayers. This speaks comfort to the afflicted, that God not only sees what their afflictions are, but hears what they say. Note, further, Seasonable succours, in a day of affliction, ought always to be remembered with thankfulness to God. Such a time, in such a strait, the Lord heard the voice of my affliction, and helped me. See Deu 26:7; Psa 31:22. 3. He promises her a numerous offspring, (Gen 16:10): I will multiply thy seed exceedingly, Heb. multiplying, I will multiply it, that is, multiply it in every age, so as to perpetuate it. It is supposed that the Turks at this day descend from Ishmael; and they are a great people. This was in pursuance of the promise made to Abram: I will make thy seed as the dust of the earth, Gen 13:16. Note, Many that are children of godly parents have, for their sakes, a very large share of outward common blessings, though, like Ishmael, they are not taken into covenant: many are multiplied that are not sanctified. 4. He gives a character of the child she should bear, which, however it may seem to us, perhaps was not very disagreeable to her (Gen 16:12): He will be a wild man; a wild ass of a man (so the word is), rude, and bold, and fearing no man - untamed, untractable living at large, and impatient of service and restraint. Note, The children of the bondwoman, who are out of covenant with God, are, as they were born, like the wild ass's colt; it is grace that reclaims men, civilizes them, and makes them wise, and good for something. It is foretold, (1.) That he should live in strife, and in a state of war: His hand against every man - this is his sin; and every man's hand against him - this is his punishment. Note, Those that have turbulent spirits have commonly troublesome lives; those that are provoking, vexatious, and injurious to others, must expect to be repaid in their own coin. He that has his hand and tongue against every man shall have every man's hand and tongue against him, and he has no reason to complain of it. And yet, (2.) That he should live in safety, and hold his own against all the world: He shall dwell in the presence of all his brethren; though threatened and insulted by all his neighbours, yet he shall keep his ground, and for Abram's sake, more than his own, shall be able to make his part good with them. Accordingly we read (Gen 25:18), that he died, as he lived, in the presence of all his brethren. Note, Many that are much exposed by their own imprudence are yet strangely preserved by the divine Providence, so much better is God to them than they deserve, when they not only forfeit their lives by sin, but hazard them.

II. Hagar's pious reflection upon this gracious appearance of God to her, Gen 16:13, Gen 16:14. Observe in what she said,

1. Her awful adoration of God's omniscience and providence, with application of it to herself: She called the name of the Lord that spoke unto her, that is, thus she made confession of his name, this she said to his praise, Thou God seest me: this should be, with her, his name for ever, and this his memorial, by which she will know him and remember him while she lives, Thou God seest me. Note, (1.) The God with whom we have to do is a seeing God, and all-seeing God. God is (as the ancients express it) all eye. (2.) We ought to acknowledge this with application to ourselves. He that sees all sees me, as David (Psa 139:1), O Lord, thou hast searched me, and known me. (3.) A believing regard to God, as a God that sees us, will be of great use to us in our returns to him. It is a proper word for a penitent: - [1.] "Thou seest my sin and folly."I have sinned before thee, says the prodigal; in thy sight, says David. [2.] "Thou seest my sorrow and affliction;"this Hagar especially refers to. When we have brought ourselves into distress by our own folly, yet God has not forsaken us. [3.] "Thou seest the sincerity and seriousness of my return and repentance. Thou seest my secret mournings for sin, and secret motions towards thee."[4.] "Thou seest me, if in any instance I depart from thee,"Psa 44:20, Psa 44:21. This thought should always restrain us from sin and excite us to duty: Thou God seest me.

2. Her humble admiration of God's favour to her: " Have I here also looked after him that seeth me? Have I here seen the back parts of him that seeth me?"so it might be read, for the word is much the same with that, Exo 33:23. She saw not face to face, but as through a glass darkly, 1Co 13:12. Probably she knew not who it was that talked with her, till he was departing (as Jdg 6:21, Jdg 6:22; Jdg 13:21), and then she looked after him, with a reflection like that of the two disciples, Luk 24:31, Luk 24:32. Or, Have I here seen him that sees me? Note, (1.) The communion which holy souls have with God consists in their having an eye of faith towards him, as a God that has an eye of favour towards them. The intercourse is kept up by the eye. (2.) The privilege of our communion with God is to be looked upon with wonder and admiration, [1.] Considering what we are who are admitted to this favour. "Have I? I that am so mean, I that am so vile?"2Sa 7:18. [2.] Considering the place where we are thus favoured - " here also? Not only in Abram's tent and at his altar, but here also, in this wilderness? Here, where I never expected it, where I was out of the way of my duty? Lord, how is it? "Joh 14:22. Some make the answer to this question to be negative, and so look upon it as a penitent reflection; " Have I here also, in my distress and affliction, looked after God? No, I was a careless and unmindful of him as ever I used to be; and yet he has thus visited and regarded me:"for God often anticipates us with his favours, and is found of those that seek him not, Isa 65:1.

III. The name which this gave to the place: Beer-lahai-roi, The well of him that liveth and seeth me, Gen 16:14. It is probable that Hagar put this name upon it; and it was retained long after, in perpetuam rei memoriam - a lasting memorial of this event. This was a place where the God of glory manifested the special cognizance and care he took of a poor woman in distress. Note, 1. He that is all-seeing is ever-living; he lives and sees us. 2. Those that are graciously admitted into communion with God, and receive seasonable comforts from him, should tell others what he has done for their souls, that they also may be encouraged to seek him and trust in him. 3. God's gracious manifestations of himself to us are to be had in everlasting remembrance by us, and should never be forgotten.

Matthew Henry: Gen 16:15-16

It is here taken for granted, though not expressly recorded, that Hagar did as the angel commanded her, returning to here mistress and submitting herself; and then, in the fulness of time, she brought forth her son. Note, Those who obey divine precepts shall have the comfort of divine promises. This was the son of the bond-woman that was born after the flesh (Gal 4:23), representing the unbelieving Jews, v. 25. Note, 1. Many who can call Abraham father are yet born after the flesh, Mat 3:9. 2. The carnal seed in the church are sooner brought forth than the spiritual. It is an easier thing to persuade men to assume the form of godliness than to submit to the power of godliness.

Keil-Delitzsch: Gen 16:1-6

As the promise of a lineal heir (Gen 15:4) did not seem likely to be fulfilled, even after the covenant had been made, Sarai resolved, ten years after their entrance into Canaan, to give her Egyptian maid Hagar to her husband, that if possible she might " be built up by her, "i.e., obtain children, who might found a house or family (Gen 30:3). The resolution seemed a judicious one, and according to the customs of the East, there would be nothing wrong in carrying it out. Hence Abraham consented without opposition, because, as Malachi (Mal 2:15) says, he sought the seed promised by God. But they were both of them soon to learn, that their thoughts were the thoughts of man and not of God, and that their wishes and actions were not in accordance with the divine promise. Sarai, the originator of the plan, was the first to experience its evil consequences. When the maid was with child by Abram, "her mistress became little in her eyes." When Sarai complained to Abram of the contempt she received from her maid (saying, " My wrong, "the wrong done to me, " come upon thee, "cf. Jer 51:35; Gen 27:13), and called upon Jehovah to judge between her and her husband,

(Note: בּיניך, with a point over the second Jod, to show that it is irregular and suspicious; since בּיןwith the singular suffix is always treated as a singular, and only with a plural suffix as plural.)

Abram gave her full power to act as mistress towards her maid, without raising the slave who was made a concubine above her position. But as soon as Sarai made her feel her power, Hagar fled. Thus, instead of securing the fulfilment of their wishes, Sarai and Abram had reaped nothing but grief and vexation, and apparently had lost the maid through their self-concerted scheme. But the faithful covenant God turned the whole into a blessing.

Keil-Delitzsch: Gen 16:7-12

Hagar no doubt intended to escape to Egypt by a road used from time immemorial, that ran from Hebron past Beersheba, "by the way of Shur." - Shur , the present Jifar , is the name given to the north-western portion of the desert of Arabia (cf. Exo 15:22). There the angel of the Lord found her by a well, and directed her to return to her mistress, and submit to her; at the same time he promised her the birth of a son, and an innumerable multiplication of her descendants. As the fruit of her womb was the seed of Abram, she was to return to his house and there bear him a son, who, though not the seed promised by God, would be honoured for Abram's sake with the blessing of an innumerable posterity. For this reason also Jehovah appeared to her in the form of the Angel of Jehovah . הרה is adj. verb . as in Gen 38:24, etc.: " thou art with child and wilt bear; " ילדתּ for ילדת (Gen 17:19) is found again in Jdg 13:5, Jdg 13:7. This son she was to call Ishmael (" God hears "), "for Jehovah hath hearkened to thy distress." עני afflictionem sine dubio vocat, quam Hagar afflictionem sentiebat esse, nempe conditionem servitem et quod castigata esset a Sara ( Luther ). It was Jehovah , not Elohim , who had heard, although the latter name was most naturally suggested as the explanation of Ishmael , because the hearing, i.e., the multiplication of Ishmael's descendants, was the result of the covenant grace of Jehovah . Moreover, in contrast with the oppression which has had endured and still would endure, she received the promise that her son would endure no such oppression. "He will be a wild ass of a man." The figure of a פּרא , onager , that wild and untameable animal, roaming at its will in the desert, of which so highly poetic a description is given in Job 39:5-8, depicts most aptly "the Bedouin's boundless love of freedom as he rides about in the desert, spear in hand, upon his camel or his horse, hardy, frugal, revelling in the varied beauty of nature, and despising town life in every form;"and the words, " his hand will be against every man, and every man's hand against him, "describe most truly the incessant state of feud, in which the Ishmaelites live with one another or with their neighbours. "He will dwell before the face of all his brethren." פּני על denotes, it is true, to the east of (cf. Gen 25:18), and this meaning is to be retained here; but the geographical notice of the dwelling-place of the Ishmaelites hardly exhausts the force of the expression, which also indicated that Ishmael would maintain an independent standing before (in the presence of) all the descendants of Abraham. History has confirmed this promise. The Ishmaelites have continued to this day in free and undiminished possession of the extensive peninsula between the Euphrates, the Straits of Suez, and the Red Sea, from which they have overspread both Northern Africa and Southern Asia.

Keil-Delitzsch: Gen 16:13-14

In the angel, Hagar recognised God manifesting Himself to her, the presence of Jehovah , and called Him, " Thou art a God of seeing; for she said, Have I also seen here after seeing? "Believing that a man must die if he saw God (Exo 20:19; Exo 33:20), Hagar was astonished that she had seen God and remained alive, and called Jehovah , who had spoken to her, "God of seeing,"i.e., who allows Himself to be seen, because here, on the spot where this sight was granted her, after seeing she still saw, i.e., remained alive. From this occurrence the well received the name of " well of the seeing alive, "i.e., at which a man saw God and remained alive. Beer-lahai-roi: according to Ewald , ראי חי is to be regarded as a composite noun, and ל as a sign of the genitive; but this explanation, in which ראי is treated as a pausal form of ראי , does not suit the form ראי with the accent upon the last syllable, which points rather to the participle ראה with the first pers. suffix. On this ground Delitzsch and others have decided in favour of the interpretation given in the Chaldee version, "Thou art a God of seeing, i.e., the all-seeing, from whose all-seeing eye the helpless and forsaken is not hidden even in the farthest corner of the desert."" Have I not even here (in the barren land of solitude) looked after Him, who saw me? "and Beer-lahai-roi, "the well of the Living One who sees me, i.e., of the omnipresent Providence."But still greater difficulties lie in the way of this view. It not only overthrows the close connection between this and the similar passages Gen 32:31; Exo 33:20; Jdg 13:22, where the sight of God excites a fear of death, but it renders the name, which the well received from this appearance of God, an inexplicable riddle. If Hagar called the God who appeared to her ראי אל because she looked after Him whom she saw, i.e., as we must necessarily understand the word, saw not His face, but only His back; how could it ever occur to her or to any one else, to call the well Beer-lahai-roi, "well of the Living One, who sees me,"instead of Beer-el-roi? Moreover, what completely overthrows this explanation, is the fact that neither in Genesis nor anywhere in the Pentateuch is God called "the Living One;"and throughout the Old Testament it is only in contrast with the dead gods of idols of the heathen, a contrast never thought of here, that the expressions חי אלהים and חי אל occur, whilst החי is never used in the Old Testament as a name of God. For these reasons we must abide by the first explanation, and change the reading ראי into ראי .

(Note: The objections to this change in the accentuation are entirely counterbalanced by the grammatical difficulty connected with the second explanation. If, for example, ראיis a participle with the 1st pers. suff., it should be written ראני(Isa 29:15) or ראני(Isa 47:10). ראיcannot mean, "who sees me,"but "my seer,"an expression utterly inapplicable to God, which cannot be supported by a reference to Job 7:8, for the accentuation varies there; and the derivation of ראיfrom ראי"eye of the seeing,"for the eye which looks after me, is apparently fully warranted by the analogous expression לדה אשׁתin Jer 13:21.)

With regard to the well, it is still further added that it was between Kadesh (Gen 14:7) and Bered. Though Bered has not been discovered, Rowland believes, with good reason, that he has found the well of Hagar, which is mentioned again in Gen 24:62; Gen 25:11, in the spring Ain Kades , to the south of Beersheba, at the leading place of encampment of the caravans passing from Syria to Sinai, viz., Moyle , or Moilahi , or Muweilih (Robinson, Pal. i. p. 280), which the Arabs call Moilahi Hagar , and in the neighbourhood of which they point out a rock Beit Hagar . Bered must lie to the west of this.

Keil-Delitzsch: Gen 16:15-16

Having returned to Abram's house, Hagar bare him a son in his 86th year. He gave it the name Ishmael , and regarded it probably as the promised seed, until, thirteen years afterwards, the counsel of God was more clearly unfolded to him.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 11:27--25:12

A. What became of Terah 11:27-25:11

A major theme of the Pentateuch is the partial fulfillment of the promises to the patriarchs. The promises in Genesis 12:1-3 and 7 are the fountainhead from which the rest of the Pentateuch flows.³⁹⁷ Walter Kaiser labeled the three things promised Abram as an heir, a heritage, and an inheritance.³⁹⁸ David Clines called them posterity, relationship with God, and land.³⁹⁹ J. Dwight Pentecost and Robert L. Saucy referred to them as seed, blessing, and land.⁴⁰⁰

God progressively revealed more information about each of these promises. He gave more information about the land promise in 13:15, 17; 15:7-8, 18; 17:8; 24:7; 26:3-4 (plural "lands"); 28:4, 13; 35:12; 48:4; and 50:24. Repetition of the seed promise occurs in 13:15-16; 15:5; 17:2, 5-10, 13, 16, 19-20; 18:18; 21:12; 22:17-18; 26:3-4, 24; 28:13-14; 32:12; 35:11-12; 46:3; and 48:4 and 16.

"A line of successive representative sons of the patriarchs who were regarded as one with the whole group they represented matched the seminal idea already advocated in Genesis 3:15. Furthermore, in the concept of seed' were the two aspects of the seed as a future benefit and the seed as the present beneficiaries of God's temporal and spiritual gifts. Consequently, seed' was always a collective singular noun; never did it appear as a plural noun (e.g., as in sons'). Thereby the seed' was marked as a unit, yet with a flexibility of reference: now to the one person, now to the many descendants of that family. This interchange of reference with its implied corporate solidarity was more than a cultural phenomena or an accident of careless editing; it was part and parcel of its doctrinal intention."⁴⁰¹

The promise of universal blessing recurs in 18:18; 22:18 9 (to Abraham); 26:4 (to Isaac); and 28:14 (to Jacob).⁴⁰²

"While this promissory triad of blessing, seed, and land is the thematic cord binding the Book of Genesis, we find that the counterthemes of fratricide, violence, uncreation, and expulsion are the literary-theological foil for the promissory blessing."⁴⁰³

Genesis 12-50 focuses on the promise of posterity (an heir, seed), though the other promises receive much attention. Exodus and Leviticus center on the promise of worldwide influence (relationship with God, heritage, blessing), and Numbers and Deuteronomy emphasize the promise of real estate (land, inheritance, rest).

In Genesis 12-25 the problems of possessing the land and obtaining an heir dominate the story of Abram's life. How will Abram obtain the land, and who will be Abram's heir? These are the great questions that the thoughtful reader continually asks himself as he reads the story of Abram. At least one of them is central in every incident in his life that God has chosen to record in Genesis. These questions form the unifying theme of the Abram narrative.⁴⁰⁴

One writer called the form in which Moses revealed the Abram cycle of stories an "obstacle story."

"Few literary techniques have enjoyed so universal and perennial a vogue as the obstacle story. It is found in ancient and modern literature from the Gilgamesh epic and the Odyssey to the Perils of Pauline and the latest novel. Its character is episodal in that it is not self-contained but finds its raison d'etre in its relation to the larger story or narrative of which it is a part. Its purpose is to arouse suspense and sustain interest by recounting episodes which threaten or retard the fulfillment of what the reader either suspects or hopes or knows to be the ending of the story."⁴⁰⁵

Twelve crises arise as the story of Abram's life unfolds. Each of these must be overcome and is overcome by God who eventually does provide Abram's descendants. Each of these problems constituted a challenge to Abram's faith. Is God faithful and powerful enough to provide what He has promised? In the end we can see that He is.

Each problem Abram encountered is typical of problems that every believer has to deal with in seeking to live by faith. Consequently each episode in Abram's life teaches us something about God's power and faithfulness and should enable us to live by faith more consistently. Moses originally recorded these lessons for Israel's benefit.

The problems Abram's faith encountered were these.

1. Sarai was barren (11:30).

2. Abram had to leave the Promised Land (12:10).

3. Abram's life was in danger in Egypt (12:11-20).

4. Abram's nephew, Lot, strove with him over the land (ch. 13).

5. Abram entered a war (14:1-16).

6. Abram's life was in danger in the Promised Land (15:1).

7. God ruled Eliezer out as Abram's heir (15:2-3).

8. Hagar, pregnant with Abram's son (heir?), departed (16:6).

9. Abimelech threatened Sarai's reputation and child (heir?) in Gerar (ch. 20).

10. Abram had two heirs (21:8-11).

11. God commanded Abram to slay his heir (ch. 22).

12. Abram could not find a proper wife for his heir (24:5).

". . . the narrator has skillfully woven this material together in such a way as to involve the reader/listener in a drama of increasing tension between, on the one hand, the promise of Yahweh that Abram would have an heir and, indeed, would become the father of many nations, and, on the other, the threat to the fulfillment of this promise by a series of crises."⁴⁰⁶

Constable: Gen 16:1-16

6. The birth of Ishmael ch. 16

Sarai and Abram tried to obtain the heir God had promised them by resorting to a culturally acceptable custom of their day even though it involved a failure to trust God. This fleshly act created serious complications for Abram and his household that included Hagar fleeing into the wilderness. Nevertheless God proved faithful to His promises and responded to Hagar's cries for help. He provided for her needs and promised her many descendants through Ishmael since he was Abram's son.

"The account of Sarah's plan to have a son has not only been connected with the list of nations in chapter 15, but also appears to have been intentionally shaped with reference to the account of the Fall in Genesis 3. Each of the main verbs (wayyiqtol forms) and key expressions in 16:2-3 finds a parallel in Genesis 3."⁴⁹⁶

The writer continued to focus increasing attention on the problem of an heir. Sarai had born Abram no children (v. 1). She therefore suggested a plan to obtain an heir from his own body (15:4). It looked as if everything would work out well until a conflict developed between Sarai and Hagar (v. 4). This conflict grew into a major crisis when Hagar fled the encampment pregnant with Abram's unborn child (v. 6). Yahweh intervened again to resolve the crisis (v. 7). He instructed Hagar to return to Sarai (v. 9). Thus Hagar bore Ishmael in Abram's house, but later God revealed that he would not be the heir.

Using a concubine (v. 2) was a method of providing an heir in the case of a childless marriage apart from adoption.⁴⁹⁷

"It was a serious matter for a man to be childless in the ancient world, for it left him without an heir. But it was even more calamitous for a woman: to have a great brood of children was the mark of success as a wife; to have none was ignominious failure. So throughout the ancient East polygamy was resorted to as a means of obviating childlessness. But wealthier wives preferred the practice of surrogate motherhood, whereby they allowed their husbands to go in to' . . . their maids, a euphemism for sexual intercourse (cf. 6:4; 30:3; 38:8, 9; 39:14). The mistress could then feel that her maid's child was her own and exert some control over it in a way that she could not if her husband simply took a second wife."⁴⁹⁸

The people in Abram's culture regarded a concubine as a secondary wife with some, but not all, of the rights and privileges of the primary wife.⁴⁹⁹

". . . one Nuzi tablet reads: Kelim-ninu has been given in marriage to Shennima. . . . If Kelim-ninu does not bear children, Kelim-ninu shall acquire a woman of the land of Lulu (i.e., a slave girl) as wife for Shennima.'"⁵⁰⁰

Not only was using a concubine an option, but in Hurrian culture husbands sometimes required that if their wife could not bear children she had to provide a concubine for her husband.⁵⁰¹

". . . any child of the bond-slave would necessarily belong to the mistress, not the mother."⁵⁰²

This custom helps explain why Abram was willing to be a part of Sarai's plan that seems so unusual to us.

Did Sarai mean that she would obtain children through Hagar by adopting them as her own or by becoming fertile herself as a result of Hagar's childbearing (v. 2)? Most interpreters have taken the first position, but some have preferred the second.⁵⁰³ The basis of the second view is the not infrequent phenomenon of a woman who has had trouble conceiving becoming pregnant after she has adopted a child.

Though using a concubine was a custom of the day it was never God's desire (2:24; Matt. 19:4-5). This episode ended in total disaster for everyone involved. Hagar lost her home, Sarai her maid, and Abram his second wife and his child by Hagar.

"A thousand volumes written against polygamy would not lead to a clearer fuller conviction of the evils of that practice than the story under review."⁵⁰⁴

Sarai tried to precipitate the will of God by seizing the initiative from God, as Eve had done (3:17). She and Abram chose fleshly means of obtaining the promised heir rather than waiting for God in faith. They let their culture guide them rather than God.

"It's a shame that she [Sarai] hadn't comprehended the fact that her infertility could be used by the Lord to put her in a place of dependence on Him so that fruit could be born in her life."⁵⁰⁵

"The prophetic description of Ishmael as a wild ass of a man' [v. 12] (RSV) is rather intriguing. The animal referred to is the wild and untamable onager, which roams the desert at will. This figure of speech depicts very accurately the freedom-loving Bedouin moving across vast stretches of land."⁵⁰⁶

The Lord named Ishmael (v. 11), whose name means "God hears," and Hagar named the Lord (v. 13) "the One who sees." These two names constitute a major revelation of God: He hears and He sees.⁵⁰⁷

Abram and Sarai's action proved to be a source of much difficulty for everyone involved. God, however, took care of and blessed Ishmael even though he was the fruit of Abram's presumption. This is another occasion when Abram did not trust God as he should have (cf. 12:10-20).

"Both Hagar and Mary [the mother of Jesus] stand as examples of women who obediently accepted God's word and thereby brought blessing to descendants too many to count."⁵⁰⁸

Paul wrote that this story contains (not is) an allegory (Gal. 4:24). Hagar represents the Mosaic Covenant, and Ishmael is its fruit (slaves). Sarai is the Abrahamic Covenant, and Isaac is its fruit (free sons). Children of the flesh persecute children of the promise (Gal. 4:29).

Resorting to fleshly means rather than waiting for God to provide what He has promised always creates problems. This story also shows that human failure does not frustrate God's plans ultimately.

"If we have made mistakes which have led us into sin, the primary condition of restoration is complete submission to the will of God, whatever that may involve."⁵⁰⁹

When in great distress, people should pray because God is aware of their needs and will fulfill His promises to them.

Guzik: Gen 16:1-16 - Hagar and the Birth of Ishmael

Genesis 16 - Hagar and the Birth of Ishmael

A. Sarai gives her servant girl Hagar to Abram.

1. (1-2) Sari proposes a child for Abram through Hagar.

Now Sarai, Abram's wife, had borne him no children. And she had an Egyptian maidservant whose name was Hagar. So Sarai said to Abram, "See now, the LORD has restrained me from bearing children. Please, go in to my maid; perhaps I shall obtain children by her." And Abram heeded the voice of Sarai.

a. She had an Egyptian maidservant: Hagar was undoubtedly part of what Abram received during his time in Egypt (Genesis 12:16).

b. Please, go in to my maid; perhaps I shall obtain children by her: Sarai encouraged Abram to take part in what was essentially a "surrogate mother" arrangement in that day. According to custom, the child would be considered to be the child of Abram and Sarai, not Abram and Hagar.

c. And Abram heeded the voice of Sarai: Sarai did something that goes against the nature of wives - to give another woman to her husband. She probably did this because she knew the promise of God (that Abram would be the father of many nations), yet she thought she was the problem with God's promise being fulfilled. So in an effort to "help God out," she allowed her husband make her servant pregnant.

i. Ginzberg quotes a Jewish tradition saying that before they came to live in the Promised Land, Abram and Sarai regarded their childlessness as punishment for not living in the land. But now they had been in the land for ten years, and they still had no children. Sarai probably felt it was time to do something. After all, doesn't "God help those who help themselves"?

ii. Even though this early form of "surrogate motherhood" was common and accepted in that day, it doesn't mean it was right. God is clearly not leading Abram and Sarai.

2. (3-4) Abram agrees with Sarai's suggestion.

Then Sarai, Abram's wife, took Hagar her maid, the Egyptian, and gave her to her husband Abram to be his wife, after Abram had dwelt ten years in the land of Canaan. So he went in to Hagar, and she conceived. And when she saw that she had conceived, her mistress became despised in her eyes.

a. After Abram dwelt ten years in the land: It had been more than ten years since the promise was made regarding Abram's descendants. By most accounts, ten years seems like a long time to wait for the promise of God.

i. The long waiting for the promise discouraged them and made them vulnerable to acting in the flesh. Yet, even after this, it would still be more than 13 years until the child of promise came.

ii. When we impatiently try to "help God out" in the flesh, it accomplishes nothing and may even prolong the time until the promise is fulfilled. Jacob had to live as an exile for 25 years because he thought he had to "help God out" to get his father's blessing. Moses had to tend sheep for 40 years in the desert after he tried to "help God out" by murdering an Egyptian.

iii. It is much better to receive God's help than to try and help Him out in the flesh. "Those who are truly zealous for God frequently reach for fruit without first dying. Unfortunately much Christian work is done in this way, and while there is conception, the child that is born can never be the heir. Christian work that is done merely through the zeal of human effort without counting the body as dead, and Sarai as good as dead, may produce great revival campaigns with but a few genuinely saved, large church memberships with many tares among the wheat." (Barnhouse)

b. So he went in to Hagar, and she conceived: Abram was certainly in the flesh when he agreed to inseminate Hagar and not trusting in God's ability to provide an heir through Sarai. But this wasn't a matter of a sensual romance. According to the custom of the day, Hagar would actually sit on the lap of Sarai as Abram inseminated her, to show that the child would legally belong to Sarai, as Hagar was merely a substitute for Sarai.

i. We understand this from the similar occassion of using a servant as a surrogate mother in the case of Rachel's giving of Bilhah to Jacob when Rachel was barren. In that context, Genesis 30:3 reads: So she said, "Here is my maid Bilhah; go in to her, and she will bear a child on my knees, that I also may have children by her."

ii. The phrase "bear a child on my knees" refers to the ancient practice of surrogate-adoption. Some believe that the phrase refers only to a symbolic placement of the child on the knees of one who adopts it. Others believe that it refers to the surrogate sitting on the lap of the adoptive mother during both insemination and birth. For example, referring to Genesis 30:3 the Twentieth Century Bible Commentary says: "These words are probably intended literally, and not merely as figurative adoption."

iii. We should not regard the idea that Hagar was inseminated and gave birth "on the knees" of Sarai as a certainty - we don't know enough about the ancient practice, and even if it were an ancient custom it doesn't mean that it was followed in every case. But it certainly is a reasonable possibility.

c. And she conceived: Then the worst thing from Sarai's perspective happened - Abram succeeded in inseminating Hagar. This proved beyond all doubt the problem was in Sarai, not in Abram, and it also could make people think Hagar was "more of a woman" and more blessed than Sarai.

3. (5-6a) Sarai's anger towards Hagar.

Then Sarai said to Abram, "My wrong be upon you! I gave my maid into your embrace; and when she saw that she had conceived, I became despised in her eyes. The LORD judge between you and me." So Abram said to Sarai, "Indeed your maid is in your hand; do to her as you please."

a. I became despised in her eyes: Hagar's contempt for Sarai started the problem. She couldn't resist displaying an inappropriate haughtiness, thinking her pregnancy somehow showed her to be better than Sarai.

b. My wrong be upon you! Sarai blamed the whole situation on Abram, and for good cause. He should have acted as the spiritual leader and told his wife God was able to perform what He promised, and they didn't need to try to "help God out" in the works of the flesh.

c. Indeed your maid is in your hand; do to her as you please: Abram seemed to make a bad situation worse by turning the situation over to Sarai and not taking care of the child he is father to. Yet, in this, he also puts his relationship with Sarai first, and that is good.

i. These terribly complicated and difficult situations often arise out of our sin. All in all, it is much easier to live life trusting in the LORD. God wants to spare us from these difficulties.

B. Hagar flees from Abram and Sarai.

1. (6b-9) The Angel of the LORD appears to Hagar and instructs her.

And when Sarai dealt harshly with her, she fled from her presence. Now the Angel of the LORD found her by a spring of water in the wilderness, by the spring on the way to Shur. And He said, "Hagar, Sarai's maid, where have you come from, and where are you going?" She said, "I am fleeing from the presence of my mistress Sarai." The Angel of the LORD said to her, "Return to your mistress, and submit yourself under her hand."

a. She fled from her presence: As Hagar escaped this difficult situation the Angel of the LORD (here, the pre-incarnate presence of Jesus) met her by a spring of water in the wilderness.

i. We can assume that this was God, in the Person of Jesus Christ, appearing to Abraham before His incarnation and birth at Bethlehem. We assume this because of God the Father it says, No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him (John 1:18), and no man has ever seen God in the Person of the Father (1 Timothy 6:16). Therefore, if God appeared to someone in human appearance in the Old Testament (and no one has seen God the Father) it makes sense the appearance is of the eternal Son, the Second Person of the Trinity, before His incarnation in Bethlehem.

b. Return to your mistress, and submit yourself under her hand: God tells Hagar to do something very difficult: go back to her terrible situation and to submit herself to Sarai. We can suppose that Hagar might get very different counseling from many counselors today.

2. (10-12) The promise of the Angel of the LORD to Hagar.

Then the Angel of the LORD said to her, "I will multiply your descendants exceedingly, so that they shall not be counted for multitude." And the Angel of the LORD said to her: "Behold, you are with child, and you shall bear a son. You shall call his name Ishmael, because the LORD has heard your affliction. He shall be a wild man; his hand shall be against every man, and every man's hand against him. And he shall dwell in the presence of all his brethren."

a. I will multiply your descendants exceedingly: God has great plans for Hagar's child. He will become a great nation. Indeed, Ishmael will become the father of all the Arabic peoples.

i. Today's battle between Jew and Arab is nothing new. Both Jews and Arabs are descended from Abram by two half-brothers: Ishmael and the son to come later from Abram and Sarai, to be named Isaac.

ii. The entire conflict can be traced back to Abram's decision to "help God out" in the flesh, both when he agreed to inseminate Hagar, and when he went to Egypt to begin with. The effects of our sin may reach far beyond what we ever imagined.

b. He shall be a wild man; his hand shall be against every man, and every man's hand against him: Her child's life will not be easy, but God will still bless and sustain him. God's dealing with Hagar gives us hope. God sees our suffering and desires to touch our life when we suffer.

3. (13-16) God's blessing and protection of Hagar and Ishmael.

Then she called the name of the LORD who spoke to her, You-Are-the-God-Who-Sees; for she said, "Have I also here seen Him who sees me?" Therefore the well was called Beer Lahai Roi; observe, it is between Kadesh and Bered. So Hagar bore Abram a son; and Abram named his son, whom Hagar bore, Ishmael. Abram was eighty-six years old when Hagar bore Ishmael to Abram.

a. You-Are-the-God-Who-Sees: Hagar knew this was no mere angel who appeared to her. The Angel of the LORD was also the-God-Who-Sees, the same One watching over Hagar and Ishmael.

i. Ishmael is the first man in the Bible to receive his name before he was born.

b. So Hagar bore Abram a son: Apparently, Hagar did return with a submitted heart. She told the whole story to Abram and Sarai, and Abram named the child Ishmael, just as instructed in the meeting with the Angel of the LORD Hagar described.

i. Hagar might have returned and said, "I fled from you all because I was so miserable and thought I could not continue here. But the LORD met me and told me He would see me through. He told me to come back and submit to you, so that is why I'm here." After meeting with El Roi, (You-Are-the-God-Who-Sees), Hagar knew that if God could be with her in the wilderness, He would be with her in having to submit to Sarai also.

ii. "If we seek to change our circumstances, we will jump from the frying pan into the fire. We must be triumphant exactly where we are. It is not a change of climate we need, but a change of heart. The flesh wants to run away, but God wants to demonstrate His power exactly where we have known our greatest chagrin." (Barnhouse)

© 2006 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Bible Query: Gen 16:1

Q: In Gen 16:1, since Abraham and Sarai had no children, how could Abraham have more children after Isaac? (a Muslim asked this)

A: Genesis 16:1 shows it was Sarai, not Abraham, who was sterile. Abraham had more children, but Sarai did not. See When Critics Ask p.54 for more info.

Bible Query: Gen 16:1-4

Q: In Gen 16:1-4, did Abraham commit adultery with Hagar?

A: No, Ishmael was not the product of adultery; he was not illegitimate. Four points to consider in the answer.

Concubines were legal: Polygamy was permitted in the Old Testament, and Sarah gave Hagar to Abraham as a concubine. So what Abraham did was "legal" according to both God had revealed to Him and later Mosaic Law, as well as Mesopotamian law of the time.

Similar examples: Furthermore this is not so unusual as it might seem to some modern readers. According to Hard Sayings of the Bible p.121-122, similar examples of a maidservant standing in for a barren wife are found in the laws of the Code of Hammurabi, the Nuzi Tablets, the Alalakh Tablets, and the Mari Tablets. However, if something is both commonly practiced and "legal", that does not necessarily mean it pleases God. Genesis 16:4-5 shows that Sarah soon regretted her action.

Hagar was proud of her status: Moreover, when Hagar became Abram’s wife, she did not object. In fact, Hagar was proud of her pregnancy and taunted Sarai. (Genesis 16:4,5) In the Old Testament, while marrying a captive was OK, nowhere was sex outside of marriage justified as anything but wicked immorality.

In contrast, Muslims are permitted to force their captives to have sex with them, even though they are not married to them. See Bukhari vol.3 book 46 ch.13 no.717,718 p.431-432 p.432; vol.9 book 93 ch.18 no.506 p.372; Sahih Muslim 2:3371-3374; Abu Dawud vol.2 no.2150,2167 for more info.

In conclusion, God is holy, Abraham was not an adulterer, and Christians have a higher standard of holiness than Mohammed had for his companions in the Hadiths.   See 735 Baffling Bible Questions Answered p.38 for more info.

Bible Query: Gen 16:1-8

Q: In Gen 16:1-8, since Hagar was a slave, was Abraham’s sexual union with her forced rape, like some Muslims are permitted by their religion to do? (See Bukhari Hadiths vol.3 book 46 ch.13 no.717,718 p.431-432)

A: Genesis 16:4 says Hagar became Abram’s wife, and she apparently did not object. In fact, Hagar was proud of her pregnancy and taunted Sarai. (Genesis 16:4,5) In the Old Testament, while marrying a captive was OK, nowhere was sex outside of marriage justified as anything but wicked immorality.

Bible Query: Gen 16:3

Q: In Gen 16:3; 17:20; 21:13 does Hagar being the mother of Ishmael refer to Mohammed?

A: Hagar the concubine of Abraham and her son Ishmael are mentioned in the Bible. There is some uncertainty about ‘Adnan (Mohammed’s ancestor) descending from Ishmael though. The noted early Muslim historian al-Tabari vol.6 p.37 says, "The genealogists do not differ concerning the descent of our Prophet Muhammad as far as Ma’add b. ‘Adnan, … they differ concerning what comes after that." However, in the end this is a red herring, because Ishmael being in the Bible does not show Mohammed is from God.

Pendahuluan / Garis Besar

JFB: Genesis (Pendahuluan Kitab)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Garis Besar)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Pendahuluan Kitab)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 16 (Pendahuluan Pasal)

Overview

Gen 16:1, Sarai, being barren, gives Hagar to Abram; Gen 16:4, Hagar, being afflicted for despising her mistress, runs away; Gen 16:7, An angel commands her to return and submit herself, promises her a numerous posterity, and shows their character and condition; Gen 16:13, Hagar names the place, and returns to Sarai; Gen 16:15, Ishmael is born; Gen 16:16, The age of Abram.

Poole: Genesis 16 (Pendahuluan Pasal)

CHAPTER 16

Sarai is barren, Gen 16:1 . She gives Hagar, her servant, to Abram to be his wife, Gen 16:2,3 . Hagar conceives and despises her mistress, Gen 16:4 . Sarai complains of it, Gen 16:5 . Abram leaves her to Sarai’ s disposal, who deals hardly with her: Hagar runs from her, Gen 16:6 . The angel of the Lord meets her, commands her to return and submit, Gen 16:7-9 . Promising her a numerous seed, Gen 16:10 ; names the child, Gen 16:11 ; foretells his disposition, Gen 16:12 . God’ s looking on her in her affliction comforts her, Gen 16:13,14 . Her son born, and named, Gen 16:15 . Abram’ s age, Gen 16:16 .

MHCC: Genesis (Pendahuluan Kitab)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 16 (Pendahuluan Pasal)

(Gen 16:1-3) Sarai gives Hagar to Abram.

(Gen 16:4-6) Hagar's misbehaviour to Sarai.

(Gen 16:7-16) The Angel commands Hagar to return, The promise to her Birth of Ishmael.

Matthew Henry: Genesis (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 16 (Pendahuluan Pasal)

Hagar is the person mostly concerned in the story of this chapter, an obscure Egyptian woman, whose name and story we never should have heard of if Providence had not brought her into the family of Abram. Probably she was one of those maid-servants whom the king of Egypt, among other gifts, bestowed upon Abram (Gen 14:16). Concerning her, we have four things in this chapter: - I. Her marriage to Abram her master (Gen 16:1-3). II. Her misbehaviour towards Sarai her mistress (Gen 16:4-6). III. Her discourse with an angel that met her in her flight (Gen 16:7-14). IV. Her delivery of a son (Gen 16:15, Gen 16:16).

Constable: Genesis (Pendahuluan Kitab)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Garis Besar)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Pendahuluan Kitab)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Pendahuluan Kitab)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 16 (Pendahuluan Pasal)

INTRODUCTION TO GENESIS 16

This chapter gives an account of Abram's marrying his maid, at the instance of his wife Sarai, Gen 16:1, who, upon conceiving, despised her mistress; of which complaint is made to Abram, who leaving his maid to his wife, to deal with her as she pleased, dealt harshly by her, and therefore fled from her, Gen 16:4; when she was met by an angel, who advised her to return and submit herself to her mistress, and told her her seed would be greatly multiplied, gave a name to the child she went with, and described his temper and disposition, Gen 16:7; and then we have the name of God that spoke to her, and of the place where the discourse passed between them, Gen 16:13; and the chapter is concluded with the birth of Ishmael, and the age of Abram at his birth, Gen 16:15.