GEBible — Godless Engineer's Bible App
But Abram said to Sarai, “Behold, your maid is in your hand. Do to her whatever is good in your eyes.” Sarai dealt harshly with her, and she fled from her face.
Yahweh’s angel found her by a fountain of water in the wilderness, by the fountain on the way to Shur. He said, “Hagar, Sarai’s servant, where did you come from? Where are you going?” She said, “I am fleeing from the face of my mistress Sarai.”
Yahweh’s angel said to her, “Return to your mistress, and submit yourself under her hands.”
Genesis 16:6-9 sits inside this longer paragraph.
But Abram said to Sarai, “Behold, your maid is in your hand. Do to her whatever is good in your eyes.” Sarai dealt harshly with her, and she fled from her face.
Yahweh’s angel found her by a fountain of water in the wilderness, by the fountain on the way to Shur. He said, “Hagar, Sarai’s servant, where did you come from? Where are you going?” She said, “I am fleeing from the face of my mistress Sarai.”
Yahweh’s angel said to her, “Return to your mistress, and submit yourself under her hands.” Yahweh’s angel said to her, “I will greatly multiply your offspring, that they will not be counted for multitude.” Yahweh’s angel said to her, “Behold, you are with child, and will bear a son. You shall call his name Ishmael, because Yahweh has heard your affliction. He will be like a wild donkey among men. His hand will be against every man, and every man’s hand against him. He will live opposed to all of his brothers.”
But Abram said to Sarai, “Behold, your maid is in your hand. Do to her whatever is good in your eyes.” Sarai dealt harshly with her, and she fled from her face.
Yahweh’s angel found her by a fountain of water in the wilderness, by the fountain on the way to Shur.
He said, “Hagar, Sarai’s servant, where did you come from? Where are you going?” She said, “I am fleeing from the face of my mistress Sarai.”
Yahweh’s angel said to her, “Return to your mistress, and submit yourself under her hands.”
But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.
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 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 the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.
But Abram said unto Sarai: 'Behold, thy maid is in thy hand; do to her that which is good in thine eyes.' And Sarai dealt harshly with her, and she fled from her face.
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 he said: 'Hagar, Sarai's handmaid, whence camest thou? and whither goest thou?' And she said: 'I flee from the face of my mistress Sarai.'
And the angel of the LORD said unto her: 'Return to thy mistress, and submit thyself under her hands.'
Questions where the Bible appears to say two different things, with the passages on each side set together.
35 distinct cross-references across this passage (37 total citations).
Cross-references from openbible.info (CC BY 4.0)
Historical commentary, presented as a primary source — not an endorsement.
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain On vv6–8 6. Behold, thy maid is in thy hand. The…
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; 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, 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 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv6, 7, 9 Or, power.
Or, power.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–9 Gen 16:6 But Abram said unto Sarai, Behold, thy…
Gen 16:6 But Abram said unto Sarai, Behold, thy maid [is] in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.
Ver. 6. But Abram said to Sarai, Behold, &c.] Here that of Solomon is verified, "A soft answer pacifieth wrath". {Pro 15:1} Hard to soft cloth no hurt, as a bullet against a woolsack. Uxoris vitium aut tollendum, aut tollerandum , said Varro, πασα γυνη χολος εστι {a} The woman is the weaker, and hath many provocations among children and servants that the man meets not with. This must be considered, and all bitterness abandoned. The heathens, when they sacrificed at their marriage feasts, used to cast the gall of the beast sacrificed out of doors. {b} Vipera virus, ob venerationem nuptiarum, evomit , saith St Basil, et tu duritiem animi, tu feritatem, tu crudelitatem ob unionis reverentiam non deponis ? What kin art thou to him, whose name is Wormwood? {Rev 8:11}
Read full note →
And when Sarai dealt hardly with her.] Beat her, belike; for "a servant will not be corrected by words," {Pro 29:19} and then he must have blows, and be "buffeted". {1Pe 2:20} Not so a wife. M. Aurelius, the emperor, though a heathen, could say to the shame of many bedlams among us: Uxor admonenda persaepe, reprehendenda raro, violentis manibus tractanda nunquam.
She fled.] This was her fault. {Ecc 10:4} But our natures are refractory, and will sooner break than bend, till God subdue them.
{a} Gellius.
{b} Plutarch. Proecep. Conjug., Basil. Hexemer., hom. vii.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–8 Thy maid is in thine hand, i.e. subject to…
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; Num 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,
Read full note →
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v7 Here is the first mention we have in scripture…
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.
Read full note →
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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–9 But Abram said unto Sarai,.... In a meek, mild…
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:
Read full note →
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.
(m) "eam affligeret", Tigurine version, Schmidt; "afflixit eam", Fagninus, Montanus, Junius & Tremellius, Piscator; so Ainsworth.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6–9 Thy maid is in thy hand - Though she…
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. And when Sarai dealt hardly with her - Making her to serve with rigor; she fled from her face - She not only avoided her wrath for the present, but totally deserted her service.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–8 Verse 6. Sarah dealt hardly with her] תאנה teanneha,…
Verse 6. 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6–8 Gen 16:6. Thy maid is in thy hand —…
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 soft answers to hard accusations; husbands and wives particularly should endeavour not to be both angry together. 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6, 7, 9 Afflicted her, as she now resented even a moderate…
Afflicted her, as she now resented even a moderate correction. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v7 And the angel of the Lord found her by…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6–9 6. Thy maid is in thy hand — By…
6. Thy maid is in thy hand — By this he repudiates the implication of having wronged his wife by exalting another to her place in his affections, or in his household. Sarai’s maid is still her own. At her proposal he had treated her as a wife, and now she has her at disposal to treat her as she pleased.
Dealt hardly with her — Treated her with such oppressive rigour and humiliation that she fled from her face, resolved not to submit to such affliction. “The proud, unyielding passion of the Ishmaelite for freedom shows its characteristic feature in their ancestress.” — Lange.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6, 7, 9 6. in thy hand] Abram replies, with forbearance, that…
6. in thy hand] Abram replies, with forbearance, that Hagar is under Sarai’s authority. Whether this is a formal transference of Hagar back into the power of Sarai, after she had become, as a concubine, the property of Abram, is not explained.
dealt hardly] The same word as that rendered “afflict” (Gen_15:13). Here it evidently means “persecute,” “ill-treat.”
Read full note →
fled] The character of Hagar is depicted as high-spirited and courageous, as well as independent. There is no evidence that her conduct was insolent.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6–9 (6) Sarai dealt hardly with her.—The verb is translated…
(6) Sarai dealt hardly with her.—The verb is translated afflicted in Exo_1:11 and Isa_60:14; its more exact meaning is, Sarai humbled her, that is, reduced her to her original condition. It was quite right that as Hagar had abused her elevation, Abram should make her yield to Sarai all due respect and submission; but in making her resume her old position as a slave, Sarai was possibly dealing unkindly with her (but see on Gen_16:9). In running away Hagar not only showed the untamable love of freedom which Ishmael inherited from her, but apparently was repeating the act from which she had her name.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–9 But Abram said unto Sarai, Behold, thy maid is…
But Abram said unto Sarai, Behold, thy maid is in thy hand (regarding her still as one of Sarai"s servants, though elevated to the rank of secondary wife to himself); do to her as it pleaseth thee. Literally, the good in thine eyes; in which conduct of the patriarch may be seen perhaps
(1) an evidence of his peaceful disposition in doing violence to his feelings as a husband in order to restore harmony to his disquieted household (Calvin), and
Read full note →
(2) a proof that he had already found out his mistake in expecting the promised seed through Hagar (Calvin); but also
(3) an indication of weakness in yielding to Sarai"s passionate invective (Willet, Bush), and
(4) an unjustifiable wrong inflicted on the future mother of his child (Candlish). And when Sarai dealt hardly with her (literally, afflicted) her by thrusting her back into the condition of a slave (Lange, Candlish); though probably by stripes or maltreatment of some sort in addition (Ainsworth, Bush)she fled from her face.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v7 Hagar, Sarais maid, whence camest thou?
Gen_16:7-12
Hagar, Sarais maid, whence camest thou?
Read full note →
--
Providence and the outcast
I. PROVIDENCE FINDS THE OUTCAST AND MISERABLE.
1. There are occasions in human life when the providence of God specially manifests itself.
2. Providence finds us for a purpose of mercy.
3. Providence is minute in its care and knowledge.
II. PROVIDENCE TEACHES THE OUTCAST AND MISERABLE.
1. Lessons of reproof.
2. Lessons of instruction and guidance.
III. PROVIDENCE INSPIRES HOPE IN THE OUTCAST AND MISERABLE.
1. The lowest and most despised have some purpose of Providence to serve.
2. All who have consciously felt the action of a Divine Providence have some memorial of Gods goodness. (T. H. Leale.)
The angels message to Hagar
In this very gracious appearance of the angel to Hagar, it is possible, I think, to detect a two-fold design. Through her connection with Abram, this handmaid had been providentially elevated into a position which carried on the one hand duties, and on the other honour.
1. In the first place, it was her present duty to return and place herself again under the heavy hand of Sarai, in order that Abrams son might be born and nurtured in Abrams home. This, therefore, was the hard command, which in the first instance the angel was commissioned to deliver. Gods revelations commonly attach themselves to the working of mens own minds. It is impossible not to suspect that, as she sat to rest after her hasty flight, Hagars conscience was already whispering words like these before the angel appeared: Return to thy mistress and submit thyself! But if any such feeling worked dimly in her own mind, it would certainly have failed to send her back, had it not been sharpened by this imperative command from heaven. On the other side, God graciously encouraged Hagar to such an unwelcome duty, by revealing the honours which her relationship to Abram would bring along with it. When God blesses any man, that blessing proves itself like the consecrating oil on the Jewish high priest: it flows from the head down to the skirts of the garment. In recompense for a mistresss cruelty, Hagar was to become the ancestress of a mighty race, which for countless generations has ever since dwelt in the presence of all its brethren. (J. O. Dykes, D. D.)
Hagar in the wilderness
I. HAGARS DISTRESS. Affliction and solitude often give persons time to think, and arouse a desire to pray. Misery is a voiceless prayer, which God understands.
II. GODS MESSENGER. An appearance of the Lord at Hagars time of need and distress.
III. GODS MESSAGE.
1. A rebuke.
2. A command.
3. A promise.
CONCLUSION: We see then in this narrative a valuable lesson as to Gods Providence, and the way in which God is personally interested in the welfare and destinies of men. Moreover, the narrative suggests a kind of parable of Gods grace. We may see in it the principles of Gods dealing with sinful and sorrowing men.
1. He sees their misery and sin.
2. He visits them in their distress.
3. He hears their prayers. (W. S. Smith, B. D.)
Lessons
1. Christ was the angel of Jehovah sent to the Church in old times. As here (Isa_63:1-19; Mat_3:2).
2. God finds sinners usually when they lose themselves.
3. Gods finding of them is usually when souls are brought to great extremity.
4. God sometimes meets sinners when they are flying to his enemies (Gen_16:7).
5. God will have order and relations owned when sinners servants may reject them. Sarais maid.
6. God expostulates in displeasure with sinners for being where they should not be, leaving the place of calling and flying to other places. Here, servants, learn your duties.
7. Souls, when God expostulates with them, are brought to acknowledge their errors and sins (Gen_16:8).
8. God counsels sinners in His way when He bath convinced them. Return.
9. God will have domestic order maintained and servants to submit to governors, and suffer sorrow, rather than sin, and leave their places (Gen_16:9; 1Pe_3:18). (G. Hughes, B. D.)
Hater in the wilderness
We have here a dramatic incident in the early Hebrew history. An Egyptian handmaid belonging to Sarai, the wife of Abram, was found by the angel of the Lord near a fountain of water in the wilderness. The angels greeting is a recognition; he names her and defines her in three words: Hagar, Sarais maid! he says, and the girl hears the searching voice and looks up to see a face of commanding majesty and sweetness. Whence camest thou? the angel demands. Was not the question superfluous? Do not the words already addressed to her show that the angel needed no information? If he knew her name and knew that she was Sarais maid, he knew whence she had come. But questions are often wisely asked, less for the benefit of the questioner than of the questioned. For many a man, drifting on in a course of evil conduct that he has never stopped to define, it would be a good thing if someone, by a pointed question, could, get him to say out, in plain words, just what he is doing. If he would only honestly state it to himself, he would shrink from it with horror. Always when one is going in questionable ways it is well to pause and put the thing he is doing into a clear proposition. I am engaged in some business transaction and a good angel stands by my path and asks me, What are you doing? If the operation, though nominally legitimate, is really fraudulent, and if I, though sometimes a little too eager for profits, am not an ingrained rascal, it may be good for me to have the question put to me in just that way. For, on reflection, I shall be forced to answer: I am endeavouring to get the money of my neighbour without giving him a fair equivalent. And, having been brought to put the matter into such plain words, I shall be forced, if I am not a rascal, to withdraw from the operation. Not only for clearing away the haze that often obscures an unworthy purpose, but also for removing the fog in which good purposes are sometimes involved, a pointed question may serve us. There are those whose intention to do right, to live the highest life, is rather nebulous. There are men who really mean to be the servants of Christ, but they have never said so, even to themselves. Their intention lies there, cloudy, crepuscular, in their mental horizon, but it is there. It influences their lives, not seldom; it ought to have far more power over them than it has, and would have, if it could only get from themselves a frank and clear statement. If some question could be put that would lead them to say right out in words what they mean to be--to objectify their purpose in language, so that they could look at it and understand it--the process would be most salutary. There is a deceitfulness of sin that sometimes hides from a man his own deepest and purest purposes; and if these could in some way be clearly discovered to himself, it would be a great service to him. Whether a man is good or bad at heart it is well for him to know the truth about himself; and any question, whether it come from the lips of angel or of mortal, that helps him to a clear self-revelation, is no doubt divinely spoken. Hater answered the angels question, Whence earnest thou? honestly. I flee from the face of my mistress, Sarai, she said. The girl was running away from home. It was a home by no means perfect, according to our standards, from which she was bent on escaping. But this home from which she had gone forth, in spite of all the enormities wrought into its structure, was about the best dwelling place on the earth in that day. She was turning her back on a better society, a purer life, a larger opportunity than she could find anywhere else in the world. This was the fact to which the angels question, Whence earnest thou? at once recalled her. But this was not all. There was another question. Whither wilt thou go? the voice demanded, Hagar was going down to Egypt. And what was there in Egypt that could give her peace? It was a land of darkness and moral degradation; a land where the soul of man was held in hopeless subjection to the things of sense. This, then, is the simple fact that the angels questions bring into the light of the girls consciousness. Hagar was running away from the household of Abram, friend of God, and she was going down to Egypt. She was leaving a very light place, for a very dark one. Behind her were perplexities and discomforts, but great hopes also, and inspiring associations; before her was no relief for her trouble and no hope for her future. It was more than doubtful whether she would ever reach Egypt; she was far more likely to wander in the wilderness and perish by the way; but the goal, if she reached it, showed no prize worth striving for. It furnishes us a pertinent analogy. For there are other wanderers, in other wildernesses, to whom some good angel might well put the questions that Hagar heard by the fountain Lahai-roi, Whence camest thou, and whither wilt thou go? I suppose that I may be speaking to some whose feet are pressing the shifting sands of the wide wilderness of doubt. Their religious beliefs are in an unsettled and chaotic condition. They are only certain of one thing, and that is that they are not certain of anything. They are agnostics. Now there are subjects on which most of us can well afford to be agnostics. An agnostic is one who does not know. Well, there are quite a number of things that I do not know, and it seems to me the part of wisdom to say so. There are not a few subjects concerning which the Lord of light has seen fit to leave us in darkness. But while there are subjects of this nature, about which we do well to confess our ignorance, there are other subjects of which faith ought to give us a strong assurance. Agnosticism does well for certain outlying districts of our thought, but not for the great central tracts of religious belief and feeling. The navigator may acknowledge without shame that he does not know the boundaries or the channels of those Polar seas where man has never sailed; but you would not take passage with a captain who declared that he knew nothing of the way out of the harbour where his vessel lay, and nothing of the way into the port to which you wanted to go, and did not even know whether there were any such port. Just so in the religious life. All wise men know that there is much that they do not know; it is the beginning of wisdom to discern the limitations of knowledge; but the theory that all is uncertainty in the religious realm; that there is no sure word of promise, no steadfast anchor of the soul, no charted channels, no headlands of hope, no knowledge of a port beyond seas, is a bewildering, benumbing, deadening theory; out of it comes nothing but apathy and despair. This land of doubt is a wilderness, treeless, verdureless, shelterless, a dry and thirsty land where no water is. This is a truth--if it is a truth--that admits of no argument. It is a fact of experience; if none of you know that it is true, then it is true for none of you; if any of you do know it, you do not need to have it proved; the simple statement of it is enough. To all such wanderers, I bring the question of the angel to Hagar in the wilderness, Whence camest thou? You were not always in this wilderness; whence did you come? Do you not look back to a home from which your thought has wandered, a house of faith in which you once abode in confidence and peace? I am speaking now in parables, remember; it is not of the literal home where your father and mother dwelt of which I am speaking, but rather of that edifice of sacred thoughts and firm persuasions and earnest purposes and joyful hopes in which your soul was sheltered and comforted in the days of your childhood. Was there not for you, in those earlier days, a spiritual tabernacle of this sort, a house not made with hands, in which you found protection and peace? Was there not, I ask you, in the Christian faith of that past time, not only a comfort and a solace, but an inspiration, an invigoration, a bracing energy that you do not find in the dim and dismal negations of the present time? O wanderer, astray in the bleak wilderness of doubt, whence camest thou? But this is not the only question. Whither wilt thou go? Tarry here you cannot: here is no continuing city. Agnosticism is not the end, barren and profitless as it is. The road that you are travelling leads down to Egypt,--to a land of darkness as darkness itself, and where the light is as darkness. You have turned away from the old faith of Christian Theism, and there is nowhere for you to go but to Pantheism or to Atheism. And these are only different names for the same benighted land. There is no light in either of them. They will not satisfy your heart. They will not satisfy your imagination. They will not satisfy your reason. And if the mental darkness into which they conduct us is so dense, what shall we say of the moral darkness in which they envelop us; of the blotting from our sky of every star of hope; of the quenching of that torch of Bible truth by which our feet are guided through this land of shadows; of the extinguishment of our faith in the infinite love of God, which is the inspiration of all our holiest endeavours? No, my friend, I tell you truly, you who have lost your hold on the great spiritual verities and are wandering in the wilderness of spiritual doubt, you cannot tarry where you are; you must go further; and every step you go in the path that you are now travelling takes you nearer to a region where there is no ray of light or hope, a land of darkness and of the shadow of death. Can you not see, is it not clear, that you would better turn your face toward the spiritual home from which you have been wandering? Perhaps the old spiritual house in which your youth was nurtured may need enlargement in its intellectual part. Enlarge it, then l There is room on its strong foundations to build a house of faith large enough for the amplest intelligence. If there are gloomy corners in it into which the light ought to be let, let in the light! If there are chinks through which the bitter winds of a fatalistic dogmatism blow, stop them! If there are poisonous vines that have fastened on its walls, strip them off! It is the faith that we cherish, and not its flaws, nor its parasites. It is a precious faith, a glorious hope, a mighty inspiration that the old Bible offers still to those who will take it in its simplicity and rest in its strong assurances. (Washington Gladden, D. D.)
Nature and office of angels
1. The nature of angels is spiritual (Heb_1:14). This characteristic ranges over the whole chain of spiritual being from man up to God Himself. Being spiritual, they are not only moral, but intelligent. They also excel in strength (Psa_103:20). The holy angels have the full range of action for which their qualities are adapted. They do not grow old or die. They are not a race, and have not a body in the ordinary sense of the term.
2. Their office is expressed by their name. In common with other intelligent creatures, they take part in the worship of God (Rev_7:11). But their special office is to execute the commands of God in the natural world Psa_103:20), and especially to minister to the heirs of salvation Heb_1:14; Mat_18:10; Luk_15:10; Luk_16:22).
3. The angel of Jehovah. This phrase is specially employed to denote the Lord Himself in that form in which He condescends to make Himself manifest to man. For the Lord God says of this angel, Beware of Him, and obey His voice; provoke Him not, for He will not pardon your transgressions; for My name is in His inmost (Exo_23:21), that is, My nature is in His essence. Accordingly He who is called the angel of the Lord in one place is otherwise denominated the Lord or God in the immediate context (Gen_16:7; Gen_16:13; Gen_22:11-12; Gen_31:11; Gen_31:13; Gen_48:15-16; Exo_3:2-15; Exo_23:20-23 with 33:14, 15). It is remarkable at the same time that the Lord is spoken of in these cases as a distinct person from the angel of the Lord, who is also called the Lord. The phraseology intimates to us a certain inherent plurality within the essence of the one only God, of which we have had previous indications (Gen_1:1; Gen_1:26; Gen_3:22). The phrase, angel of the Lord, however, indicates a more distant manifestation to man than the term Lord itself. It brings the medium of communication into greater prominence. It seems to denote some person of the Godhead in angelic form. (Prof. J. G. Murphy.)
Hagar
1. In the story of Hagar and her slave-wifehood we have an emblem of the Mosaic Dispensation, which God interposed parenthetically during the long waiting of His Church for the coming of Christ (Rom_5:20; Gal_3:19).
2. Hagar is a symbol of the expedients we make use of to win for ourselves what God seems unwilling to bestow--expedients not always glaringly sinful, but, though customary, yet not the best possible. And this episode warns us that from a Hagar can at best spring an Ishmael (Dods).
3. This narrative solemnly calls us to guard against two apparently opposite sins which Abram and Sarai committed in the matter of Hagar, and which often meet still as temptations to the believer--the sin of distrust, and that of presumption.
4. In the appearance of the Angel of Jehovah to Hagar we have a beautiful example of Gods tenderness towards the erring, and of His gracious readiness to forgive.
5. From Hagars subsequent submission to her mistress we learn that while it is not in nature to rejoice in trial and persecution on their own account, yet so soon as we become persuaded that it is the Lords will that we drink of this cup, and that there will be an abundant recompense hereafter, it does become possible for us to glory in tribulations also.
6. Let us write upon our hearts this name of the Lord: Thou God seest me. To do this is the sum of all religion, the centre of all security, and the source of all happiness. The God who sees us, and who permits us to look upon Himself, is the Angel of the Covenant, our Divine and Human Redeemer. May our eyes meet His every day! (Charles Jerdan, M. A. , LL. B.)
The angels questions
In calling Hagar Sarais maid, he seems tacitly to disallow of the marriage, and to lead her mind back to that humble character which she had formerly sustained. The questions put to her were close, but tender, and such as were fitly addressed to a person fleeing from trouble. The first might be answered, and was answered: I flee from the face of my mistress Sarai. But with respect to the last, she is silent. We know our present grievances, and so can tell whence we came, much better than our future lot, or whither we are going. In many cases, if the truth were spoken, the answer would be, from bad to worse. At present, this poor young woman seems to have been actuated by mere natural principles, those of fleeing from misery. In all her trouble, there appears nothing like true religion, or committing her way to the Lord: yet she is sought out of Him whom she sought not. (A. Fuller.)
Submission enjoined
The angel did not say fight it out and let the strong one win. He advised submission, and this is the first instance in which such advice is given in the Scriptures. It is a great Christian law we know, but it is early to find it in Genesis! Submit yourselves one to another for the Lords sake, is a lesson which reads well in the church; but Hagar heard it not under a Gothic roof, half-chanted by surpliced priest, but by a fountain of water in the wilderness, in the way of Shur,--she the only hearer, the angel the priest of God! A good church, too, in which to learn the lesson of submission. I see Hagar taking a draught of the fountain, and trudging home again on weary feet; going back to work among the sharp thorns, and to have words keen as stings thrown at her all the day long. A sorry fate, you say, to be pointed out by an angel! But wait. You do not know all. Who could bear all the ills of any one human life without having some help, some light, some hope? A wonderful word was spoken to the woman--I will multiply thy seed exceedingly, that it shall not be numbered for multitude. As if he had said--If thou didst know thy destiny, thou wouldst think little of Sarais mocking; it is but a momentary pain; bear it with the heroism of silent patience. And, truly, this same angel speaks to us all. He says, If you will walk in the way of the Lord you shall have blessing after sorrow, as the flowers bloom after the rain; persecution you cannot escape, nor slander, nor cruel words; but your light affliction, which is but for a moment, worketh out for you a far more exceeding and eternal weight of glory. One hour in heaven will banish every sad thought of earth; submit, be patient, and return not evil for evil. Oh, listen to the angel; it is Gods angel: it is God Himself. (J. Parker, D. D.)
Water in the desert
The following extract from Mr. Burleighs graphic account of the march of the British columns from Korti to Metammeh and the Nile, gives a picture of the deprivation of water in the desert, which plainly shows what our soldiers have had to endure in this particular. We started about three a.m., and succeeded in reaching Abu Halfa Wells at noon. We had turned into a ravine in the Galif range to get to the springs. Our first sight of them was dreadfully disappointing. At the foot of a low ledge of rock near a clustering of dying down palms in a black basin of mud lay a little pool of pea-green water, covered with scum. The pool was not more than 20 feet long and 10 feet wide, and a sounding taken with a pole showed it was not over 10 inches deep. The murmur of satisfaction with which we were prepared to greet the blessed water died away in our throats, and we all sadly gathered around the soupy substance that was to serve horse and man for drinking purposes. Inwardly many of us vowed never again, if we lived, to grumble again at the quality of the London supply. Our guide excitedly shouted there was water enough for all, and that it was of excellent quality. Slipping down from his camel he made for a hole three or four feet deep, in which lay, limpid and cool, ten or twenty gallons of good-looking water. A stern sense of duty had impelled Colonel Barrow to place guards over the pool and this well hole, so that the apparently scant supply might be equally distributed, and our guide was driven off. He went, however, but a few feet away, and began digging a hole in the sandy gravel with his hands, and soon unearthed a flow of muddy water. Then it was our faces all brightened, for surely the little watercourse was full of hidden drink. Pannikins, canteens, water bottles, and horse buckets were soon at work, and the men took their turn at dipping and drinking the greenish liquid. The taste was not unpleasant, in spite of its old turtle-soupish appearance and consistency. Before all, it was water, and we drank large draughts until our thirst was quenched. The horses received two bucketfuls each, which they quaffed even more greedily than ourselves. Had we given ten to each animal I believe they would have swallowed every drop and whinnied for more. The clear water in the well was left untouched for the sick, and we found that as we drew from the pool, and reduced its depth a few inches, that quite pellucid springs began to flow in, refilling it almost as rapidly as we used it. The steady drain and the constant dipping into our own tank disturbed the mud, so that in a short time the green tinge merged into brown, and ultimately into black, such as you see in the London gutters after heavy rain. With an unquestioning faith in its virtues we continued to drink the thickened water, inwardly blessing the Arabs for not having poisoned the wells by throwing dead cattle into the pool. That afternoon and night the whole force had abundance of beverage, and coffee and tea flowed once more around our bivouac fires.
Gods presence with His people
I have read, says an old divine, of a company of poor Christians who were banished into some remote part, and one standing by, seeing them pass along, said that it was a very sad condition those poor people were in, to be thus hurried from the society of men, and made companions with the beasts of the field. True, said another, it were a sad condition indeed if they were carried to a place where they should not find their God; but let them be of good cheer, God goes along with them, and will exhibit the comforts of His presence whithersoever they go. Gods presence with His people is a spring that never fails.
The beautiful man
A little boy, the only child of a poor woman, one day fell into the fire by accident, during his mothers absence from the cottage, and was so badly burned that he died after a few hours suffering. The clergyman of the parish did not hear of the accident until the child was dead. He went, however, to try and console and comfort the mother. To his great surprise he found her very calm and patient and resigned. After a little conversation she told him how that God had sent her wonderful comfort. She had been weeping bitterly as she knelt beside her childs cot, when suddenly the boy exclaimed, Mother, dont cry; dont you see the beautiful man who is standing there and waiting for me? She told the clergyman that she thought it must have been the Lord Jesus. The angels in heaven care for, wait upon, and minister unto Christs people below.
Goodness of God in affliction
A Sunday school teacher with the movable alphabet put together the sentence, The Lord is good to all, and required his class to repeat it. One little fellow refused. The teacher asked his reason. He said because it was not true. God is not good to father nor to me. He has taken my little brother away, and father is home crying about it. The teacher explained that God in love had taken the little brother to a better home, and would take him and his father to join him if they loved the Saviour. The child said, Oh, Ill go and tell father, and at once ran to him with his lesson and comfort. It consoled and benefited both father and child.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v7 Gen_16:6. Dealt hardly.] Heb. Afflicted her. The word is…
CRITICAL NOTES.—
Gen_16:6. Dealt hardly.] Heb. Afflicted her. The word is too strong to indicate merely the employment of sharp and reproachful expressions; acts of oppression are intended.
Read full note →
Gen_16:7. The angel of the Lord.] This remarkable title occurs here for the first time in the O.T. Here it is evidently to be understood of God Himself. (Gen_16:13.) God, who is Himself invisible, visited her under the appearance of an angel, the Angel of the Covenant—the Second Person in the Blessed Trinity who has ever manifested God to men. Alford regards this identity as probable, but not to be held as an ascertained fact:—“We know who it is that is the shining out of the Father’s glory, and the expressed stamp of His Deity (Heb_1:3), even the Divine Word, who is the Declaration of the Father to man. (Joh_1:18; Joh_14:9.) But the more we feel this in our hearts, the more lightly and reverently should such thoughts be touched. It has not pleased God positively to declare to us that it was the Divine Son who was present in these Divine appearances, and therefore we should not on our parts positively declare, nor build systems upon it.” Shur. “Hagar seems to have made her way towards Egypt, as if aiming to return thither. Her route lay from Hebron, through the wilderness of Shur, which stretched from the south-west corner of Palestine to the head of the Red Sea. There is a caravan road through this wilderness or desert to this day.” (Jacobus.)
Gen_16:9. Submit thyself.] Heb. Humble, or afflict thyself. This is the same word which occurs in Gen_16:6, and is there rendered “dealt hardly with.”
Gen_16:10. I will multiply thy seed exceedingly.] Heb. Multiplying, I will multiply thy seed. Thus the Angel claims to be God.
Gen_16:11. A son.] “The hope of a Hebrew household lay in the son, as the representative of the family name, and the protector and perpetuator of the family line. A daughter was held in small estimation among the Orientals.” (Jacobus.) Ishmael. Heb. God will hear; or as it is interpreted immediately, God hath heard. The L
XX. has, God hath given heed to thy affliction. The Chal. Hath received thy prayer. Targ. Jon. Thine affliction is revealed before the Lord. This is the first instance of a name being given by Divine direction before birth.
Gen_16:12. A wild man.] Heb. A wild ass man. Targ. Onk. A wild ass among men. “The raving fierceness of the wild ass of the desert is described. (Job_6:5; Job_24:5; Job_39:5; Job_39:8; Psa_104:11; Isa_32:14.) The A.V., by omitting the central word in the sentence, loses altogether the point in the prophecy.” (Alford.) His hand will be against every man, and, every man’s hand against him. As this could not be literally true of any individual man, we must have here the prophetic description of a race. The Ishmaelites (whose representatives are the modern Arabs) were and still are noted for their frequent quarrels amongst themselves. One of their national proverbs is, “In the desert everyone is everyone’s enemy.” And he shall dwell in the presence of all his brethren. The Heb. for “dwell” signifies “to dwell in tents.” This is still the manner of life of a portion of the Arab tribes. In the presence of is interpreted by Delitzsch as rather meaning to the east of, but Kalisch, and other commentators, render as in the text, and understand it as describing “the wide and almost indefinite extent of territories through which the Bedouins roam, so that they seem to be everywhere before the eyes of their brethren.” (Alford.)
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_16:7-12
PROVIDENCE AND THE OUTCAST
Hagar chooses rather to brave the dangers of the wilderness than to remain any longer under the tyranny of her mistress. She undertakes a wild journey, insensible to the real dangers which lay before her. The extremity of her misery is God’s opportunity. His Providence interfered to comfort and console—that Providence which does not desert even the outcast and the miserable.
I. Providence finds them. “And the angel of the Lord found her by a fountain of water in the wilderness. (Gen_16:7.) God brought help to this fugitive and outcast by the ministry of an angel, and He still interferes on behalf of such though the agencies of His Providence are unseen.
1. There are occasions in human life when the Providence of God specially manifests itself. The care and concern of God for His creatures is watchful and constant. Infinite power cannot be wearied, nor can infinite skill pause in its designs through perplexity. The action of God towards His creatures never intermits. But from our point of view, there are times when God’s providential interference is distinctly manifest. This happens usually in the season of great trouble, when we are driven to our wits’ end. When all human resources fail we obtain a more distinct view of the operation of God. By the checks to our happiness in this life we are taught that there is a Power above us. Providence is sure to find us at some time or other of our lives.
2. That Providence finds us for a purpose of mercy. Hagar was now at her worst estate, in the most lonely and miserable condition, on the point of perishing in the wilderness. God revealed Himself, not as the lightning’s flash reveals the awfulness of a shipwreck, but in order to show His tenderness and compassion. He had “heard her affliction,” and sent His angel to comfort and console. In all our wanderings God finds us to the end that He might bring us back to Himself.
3. That Providence is minute in its care and knowledge. The angel calls Hagar by name; asks her questions, not for information, but to draw out her honest reply, and to produce the feeling that she was specially cared for. (Gen_16:8.) We think of all the departments of Providence as classes of things and persons over which God exercises care and dominion. It is a necessity of our mind to view the subject in this way, for our knowledge of individuals and particulars is limited. For the convenience of our thought we include much in our words, but the impressions made upon our minds are thereby less vivid. There is no such infirmity with infinite knowledge. God is under no necessity to conceive of persons and things as great wholes, but knows perfectly and intimately all the parts of which they are composed. He calleth the stars by their names. It is difficult for us to believe in this special knowledge and care of God for us, His dominion being so wide and long, extending over all time and space. Hence the necessity of revealed religion to teach us that God’s government over all His creatures is not a heartless routine, but proceeds upon an exact knowledge of the condition and wants of each. Without this faith we should feel ourselves but at the mercy of a ponderous machine, whose wheels would crush us if we could not get out of their way. Man, in his misery, might utter a complaint against ruthless force, but could appeal to no heart of compassion, nor behold an eye of regard and pity turned upon him. God’s voice must be heard within the soul in tones of mercy, or else the greatness of His majesty would make us afraid. As the telescope shows us God’s attention to the infinitely great, so the microscope shows us His care for the infinitely small. It is one of the purposes of revelation to teach us the personal interest which God takes in us. Hence Christ is the Shepherd “who calleth His own sheep by name.” (Joh_10:3.)
II. Providence teaches them. All the ways of God with men are for the purpose of enlightening them with the light of the living. They are intended to impart to us, not that kind of knowledge which satisfies curiosity, but that which is needful to correct our sinful courses, and to teach us our duty.
1. Lessons of reproof. “And He said, Hagar, Sarai’s maid, whence comest thou? and whither wilt thou go?” (Gen_16:8.) Thus the folly of our own ways is brought home to us, and the dark suggestion of a future, hiding in it unknown troubles, is forced upon our mind. “Whither wilt thou go?” When the past and the future like two gulfs overwhelm us, then is the time to give ear to God if haply we may hear some words of mercy and hope. In all God’s reproofs of our way wardness and folly, conscience approves. “And she said, I flee from the face of my mistress, Sarai.” However we may be pained at them, or rebel against them, we know that the chidings of God are just and right, and that sin must end in our destruction.
2. Lessons of instruction and guidance. Hagar was told to return to her mistress and submit herself under her hands. (Gen_16:9.) Thus it is only in the humble ways of duty that we can fulfil God’s pleasure and serve Him. If we have quitted the place of duty, or the place of religious privileges, we must return. Though in such a lot there is much that is unpleasant, and that we would gladly avoid, yet this is our calling of God, and we forsake it at our peril. The Church of God is a home for the lonely and the wanderer.
III. Providence inspires hope in them. Hagar was informed by the Angel that she should be the mother of a numerous race, which was destined to act an important part in the history of mankind. The very name of the son which was to be born to her was to preserve the memory of God’s gracious dealings with her. (Gen_16:10-12.) God cannot impart to us the future in the present, but He gives us what is next to it, that principle of hope which links the present with the future. Thus our soul is sustained amidst the varied trials of life, and we are kept in the attitude of waiting upon God. Without hope in the future, Providence would be a dark enigma. We take refuge in the thought of that goodness which God has laid up for us when we are oppressed by the apparent exceptions to His goodness here. All are not called to the same kind of destiny to which Hagar was appointed. It is given but to the few to act the part of principals in the affairs of human history. But God deals with all so as to give them an interest in the future. No soul can listen to God’s voice and obey His will without being inspired by an unquenchable hope which gives it an interest in all that eternal ages shall unfold.
1. The lowest and most despised have some purpose of Providence to serve. God has His plan concerning them also, and they are needed to work out the great designs of His will. They are called to answer some wise and worthy end. God does not design that the life of any creature made in His own image should be aimless. The thought that we have some Divine purpose to serve should inspire us with the hope that a great future is reserved for us. Until God’s plan concerning the human race is completed it is impossible for us to estimate the real importance of single lives, however humble they may be in the ordinary view of mankind.
2. All who have consciously felt the action of a Divine Providence have some memorial of God’s goodness. Hagar was commanded to give her son a name which was ever to preserve the memory of God’s compassion in her misery. If we have been made to feel that there is a Divine Providence over our lives, we can recount such instances. God has heard our affliction, and calls us to the inheritance of a noble future. The Angel of the Covenant met Hagar and announced the destined purpose of her life; and Christ now meets the sinner, apprehends him as He did St. Paul, so that he, too, may apprehend the purpose of his calling.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_16:7. The Lord finds sinners when they lose themselves.
Egypt, to which Hagar was fleeing, was the representative of the world kingdom. The Angel of the Covenant still arrests sinners while they are on their way to join His enemies. Thus Saul was met while he was bent on his journey to persecute the saints.
Christ often finds human souls, and brings them to Himself, when this world becomes a desert to them and no earthly hope is left.
Abram and his wife were of the family of God—the Church that then was. The Church has, through mistaken zeal, persecuted men and made them outcasts and wanderers. But this cannot shut such out from the Divine mercy and regard.
There are junctures in our lives where God’s Providence manifestly crosses our path. It is as if an angel met us. In the wilderness the fugitive meets with a better friend. She wanders on in her solitary way, weary of the heat and toil of travel, and half repenting of the hasty step she had taken. At last she sits down beside one of the fountains of water which, with their little spots of freshness around them, form the grateful resting places for the worn and fainting traveller in the desert, as the burning sun beats upon his aching head, or the shades of evening invite his exhausted limbs to rest. There, as she meditates at leisure and alone, the excitement of angry strife having passed away, many bitter thoughts crowd upon her mind. The pride which sustained her is gone, and her spirit is mortified and tamed. She cannot now find support in justifying herself and blaming others. Her heart is beginning to yearn towards the home in which she has dwelt so long in peace, and which, for all that had passed, might still, through God’s mercy, and the mutual forgiveness and forbearance of His erring servants, have proved to her a refuge of holy tranquillity and repose. While feelings like these are swelling her bosom and dimming her eye, a heavenly stranger unexpectedly stands beside her, and a heavenly voice reaches her ear. Trained in the household of one familiar with such divine fellowship, Hagar easily recognises the Angel of the Lord; the Being of whose visits she has heard her master speak.—(Candlish.)
The angel of the Lord finds Hagar; that pre-supposes he had sought her (Deu_32:10). God meets thee in thy desert; He comes to thee in thy conscience; He kindles in thee the sparks into a flame, and comes to thy help in His grace.—(Lange.)
Gen_16:8. When Hagar found her name familiarly called by One who knew her state and occupation, and the purposes of her mind, she must have been impressed that the voice which had spoken to her was more than mortal. When we hear a voice within telling us what we are, and convincing us of the folly of going on in our own way, we know that God has spoken to us.
In calling Hagar “Sarai’s maid,” he seems tacitly to disallow of the marriage, and to lead her mind back to that humble character which she had formerly sustained. The questions put to her were close, but tender, and such as were fitly addressed to a person fleeing from trouble. The first might be answered, and was answered: “I flee from the face of my mistress, Sarai.” But with respect to the last, she is silent. We know our present grievances, and so can tell “whence we came” much better than our future lot, or “whither we are going.” In many cases, if the truth were spoken, the answer would be, From bad to worse. At present this poor young woman seems to have been actuated by mere natural principles, those of fleeing from misery. In all her trouble there appears nothing like true religion, or committing her way to the Lord: yet she is sought out of Him whom she sought not.—(Fuller.)
By nature we are homeless, and wandering in uncertainty; it is a turning point in our moral history when we can put the question to ourselves, From whence have we come, and whither are we going. Like the prodigal, we have left our Father’s house, and we can have no true peace or joy till we return thither.
When God’s light shines in upon us, conscience answers faithfully; and though we may be alarmed, yet we need not be dismayed; for that light, though revealing, is kindly.
God never questions us to increase the misery of our condition, but to bring us back to Himself.
She recognises her old and true relation to her “mistress Sarai.” This would indicate some softening of her spirit, left, as she was, to her reflection, and cast out upon that dreary desert alone, and now also met by the Covenant Angel, who was ready to counsel her, and to do her good. If her heart was now humbled so as to own her mistress, and cease her proud boasting over her, why might she not return? She would probably have perished on the route of weariness and thirst.—(Jacobus.)
Gen_16:9. The injunction of the angel to Hagar was to return and submit. The reason was, that she had done wrong in despising her mistress, and by her exposure in endangering the fruit of her womb, and now she must be humbled for it. Hard as this might appear, it was the counsel of wisdom and mercy. A connection with the people of God, with all their faults, is preferable to the best of this world where God is unknown. If we have done wrong, whatever temptations or provocations we have met with, the only way to peace and happiness is to retrace our footsteps in repentance and submission.—(Bush.)
Religion does not place us above the duties arising from the social relationships of human life.
It is in the humble ways of duty that we can best glorify God. It is enough if we are faithful in that which is least. We should resist the temptation of seeking large places and occasions in which to do our duty.
The angel, in commanding Hagar to return to duty, virtually promised her support and favour under it. All God’s commands are really promises to those who obey them. Therefore, we should not hesitate to follow at God’s command, though the prospect may seem uninviting.
Abram was to become a blessing to Hagar as he had been to Lot (ch. 12). It is best for us to dwell with those whom God has appointed to minister to us spiritual good.
The household of God on earth is not perfect. The operations of divine grace are here complicated with human passion and infirmity. Still, this is the place of our greatest safety, and where our souls can thrive best.
The Angel of the Covenant is still inviting wanderers home—calling them out of the wilderness of this world into His own chosen family. It is when we are toiling and labouring for very vanity, with nothing but the wildest chances before us, that He invites us to come to Him.
God’s favourable time for speaking to our souls often is in the time of our affliction, when the desert is about us, and every other voice is hushed.
When God appears, it is not for the end that He might gratify our curiosity, but to instruct us in the humble tasks of duty.
Gen_16:10-11. In God’s gracious dealings with mankind comfort follows counsel.
The angel-speaker here adopts a style suited only to the Deity, and for Hagar’s encouragement, gives her grounds to expect a portion of Abram’s blessing, of which she must often have heard—viz., a numerous offspring. This was the prompting of Divine benignity; for it is clear that the language of absolute authority might have been used without any intermingling of gracious promises; but God delights rather to win than to compel the hearts of His people into the ways of obedience.—(Bush.)
It was in God’s plan to increase the family of Abram in the Iœhmael branch for Abram’s sake. This son is to be trained in the family of the patriarch in order to be capable of obtaining the measure of blessing reserved for him. Here is a memorial in his very name of that Divine interposition to which his life, first and last, would be due. And whether Hagar distinctly prayed to God or not, He heard her groans and sighs, and came to her relief for the Covenant’s sake.—(Jacobus.)
This is the first instance of a name given by Divine direction before birth, though many such instances occur hereafter. It is remarkable that God is not said to have heard her prayer, for it does not appear that she had yet called upon His name. She merely sat bewailing herself, as not knowing what to do. Yet, lo, the ear of mercy is open to what we may term the silent voice of affliction itself. The groans of the prisoner are heard of God, not only theirs who cry unto Him, but, in many cases, theirs who do not. See a parallel case (Gen_21:17).—(Bush.)
God is pleased with such memorials as cause us to remember His mercy.
Gen_16:12. Nations of the most diverse character owe their origin alike to the will of Providence.
Those nations which have become the plagues of mankind may yet boast of manifest instances of God’s mercy.
The descendants of Ishmael have been for ages the enemies and tormentors of the Church of God. They have oppressed its children and retarded its progress. Thus the worldly policy of Abram has spread itself out disastrously in human history.
He will be a wild ass which is fierce, untractable, and untameable. And such by nature is every mother’s child of us (Job_11:12) “a wild ass’s colt.” An ass is none of the wisest of creatures, much less an ass’s colt; least of all, a wild ass’s colt. Lo, such is man.—(Trapp.)
Their character drawn by the pen of inspiration (Job_24:5), exactly corresponds with this view of their dispositions and conduct. Savage and stubborn as the wild ass, which inhabits the same wilderness, they go forth on the horse or the dromedary, with inconceivable swiftness in quest of their prey. Initiated in the trade of a robber from their earliest years, they know no other employment; they choose it as the business of their life, and prosecute it with unwearied activity. They start before the dawn to invade the village or the caravan; make their attack with desperate courage and surprising rapidity; and plunging instantly into the desert, escape from the vengeance of their enemies. Provoked by their continual insults, the nations of ancient and modern times have often invaded their country with powerful armies, determined to extirpate, or, at least, to subdue them to their yoke; but they always return baffled and disappointed. The savage freebooters, disdaining every idea of submission, with invincible patience and resolution maintained their independence; and they have transmitted it unimpared to the present times. In spite of all their enemies can do to restrain them, they continue to dwell in the presence of all their brethren, and to assert their right to insult and plunder everyone they meet with on the borders or within the limits of their domains.—(Paxton.)
Every addition to our knowledge of Arabia and its inhabitants confirms more strongly the Biblical statements. These Ishmaelites became formidable in history under the name of Saracens. They marched out to curb the world to their dominion, and to force the nations to their faith; they inundated Persia, the districts east of the Caspian Sea and India; they carried their victorious arms into Syria and Egypt and the interior of Africa; they occupied Spain and Portugal, Sicily and Sardinia, and have beyond their native tracts ascended more than a hundred thrones. Although they sent presents of incense to Persia, and of cattle to Jehoshaphat, King of Judah, they were never subjected to the Persian empire. They are expressly mentioned as independent allies. Nor had the Assyrian and Babylonian kings more than transitory power over small portions of their tribes. Here the ambition of Alexander the Great and of his successors received an insuperable check, and a Roman expedition in the time of Augustus totally failed. The Bedouins have remained essentially unaltered since the time of the Hebrews and the Greeks.—(Kalisch.)
God has provided that the separate existence and persistent characteristics of some nations shall be a standing witness to the truth of the early records of Revelation. The Bible has rich evidence in the external facts of human life, as well as in the native excellence and force of its spiritual truths. For upwards of four thousand years has this prophetic voice been made audible to mankind in the history of this people. How lasting is the Word of God!
Those of an alien faith and nation may still be our brethren, for they too can speak of mercies from a common Father.
Before the eyes of civilised nations God has provided evidences of His faithfulness through many generations.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv7, 9 angel (See Scofield "Heb 1:4").
angel (See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v7 The Return of Hagar and the Birth of Ishmael
The Return of Hagar and the Birth of Ishmael
v. 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. The providence of the Lord was watching over this erring child. The great Angel of the Lord, the Son of God as He often appeared in the Old Testament, went out and found her by a spring of water near Shur, on the way to Egypt, her old home.
Read full note →
v. 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. From the entire story it is apparent that the angel speaking with Hagar is not an ordinary, created angel, but the Son of God, who even in the Old Testament was near His people and proved a very effective help to the patriarchs of Israel. Upon His calling Hagar by name and demanding an account of her coming and going, the slave gave a truthful answer. She herself was probably a believer in the true God, as a member of Abram’s home congregation.
v. 9. And the Angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. The Lord having brought Hagar to a sense of her real position in the house of Abram, namely, that she was Sarai’s maid, not Abram’s wife, now bids her return to her duty, to humble herself under her mistress’s hand.
v. 10. And the Angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. First the call to duty, then the gracious promise, one which was especially welcome to the Oriental mother, and ought to be to the mothers of all time.
v. 11. And the Angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael, because the Lord hath heard thy affliction.
v. 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. Because the fruit of her body was the seed of Abram, Hagar was to return to her mistress, and for the sake of his father the promise of innumerable progeny is given. The very name of her son is given her, namely, Ishmael, "God hears," because the Lord had heeded the cry of her misery and distress. This son should, moreover, unlike his mother, be free from the oppression of men, as free as the wild ass of the deserts, wild-roving and untamable; and his descendants would be characterized by the ceaseless feuds between themselves and with their neighbors, as they dwelt in the presence of their brethren, of the children of Israel, to whom they were a constant menace and challenge. To this day the Ishmaelites are in unimpaired, free possession of the great peninsula lying between the Euphrates, the Isthmus of Suez, and the Red Sea, whence they have spread over wide districts in North Africa and Southern Asia.
v. 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?
v. 14. Wherefore the well was called Beerlahairoi; behold, it is between Kadesh and Bered. Hagar realized that it was no ordinary angel that had spoken with her, as her confession shows, for she calls Him: Thou art a God that sees me; for His all-seeing eye had not overlooked the helpless and forsaken, even in that remote corner of the desert. She had experienced the goodness and mercy of the Lord: she had had the privilege of seeing and speaking with Him that had looked after her and protected her. The incident even gave a name to the spring in the desert, since it was afterward known as "the well of Him that lives and sees me. " It is located in the wilderness, south of Beersheba.
v. 15. And Hagar bare Abram a son; and Abram called his son’s name, which Hagar bare, Ishmael.
v. 16. And Abram was fourscore and six yearn old, when Hagar bare Ishmael to Abram. To the son which Hagar bore after her return to his house, Abram, then eighty-six years old, gave the name Ishmael, the mother undoubtedly having given him an account of the occurrence in the desert which caused her to return. Thus the places and the times which remind us of special acts of God’s goodness and mercy are written in the memories of the believers, and ever and again cause them to break forth in prayers of thankfulness.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9 The angel of Yahweh
The angel of Yahweh
Possible meanings are 1) Yahweh made himself look like an angel or 2) this was one of Yahweh's angels or 3) this was a special messenger from God (some scholars think it was Jesus). Since the phrase is not well understood, it is best to simply translate it as "the angel of Yahweh" using the normal word that you use for "angel."
Read full note →
wilderness
The wilderness area she went to was a desert. AT: "desert"
Shur
This was the name of a place south of Canaan and east of Egypt.
my mistress
Here this refers to Sarai. A mistress has authority over her slave. See how "her mistress" is translated in Genesis 16:4. AT: "my owner"
translationWords
angel
Yahweh
desert
Hagar
Sarah
servant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7–8 16:7 The angel of the Lord was the Lord…
16:7 The angel of the Lord was the Lord himself (16:13; 21:17; 22:11-12; 31:11-13; 48:16; Exod 3:2; 32:34; Judg 6:11, 16, 22; 13:22-23; Zech 3:1-2) but was also distinct from the Lord (Gen 24:7; 2 Sam 24:16; Zech 1:12). The angel of the Lord was probably a theophany (a manifestation of God) or a Christophany (an appearance of the pre-incarnate Messiah; see Gen 18:1-2; 19:1; Num 22:22; Judg 2:1-4; 5:23; Zech 12:8), speaking with the authority of the Lord himself.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.