Genesis16
New International Version
1Now Sarai, Abram’s wife, had borne him no children. But she had an Egyptian slave named Hagar;
2so she said to Abram, “The Lord has kept me from having children. Go, sleep with my slave; perhaps I can build a family through her.” Abram agreed to what Sarai said.
3So after Abram had been living in Canaan ten years, Sarai his wife took her Egyptian slave Hagar and gave her to her husband to be his wife.
4He slept with Hagar, and she conceived. When she knew she was pregnant, she began to despise her mistress.
5Then Sarai said to Abram, “You are responsible for the wrong I am suffering. I put my slave in your arms, and now that she knows she is pregnant, she despises me. May the Lord judge between you and me.”
6“Your slave is in your hands,” Abram said. “Do with her whatever you think best.” Then Sarai mistreated Hagar; so she fled from her.
7The angel of the Lord found Hagar near a spring in the desert; it was the spring that is beside the road to Shur.
8And he said, “Hagar, slave of Sarai, where have you come from, and where are you going?” “I’m running away from my mistress Sarai,” she answered.
9Then the angel of the Lord told her, “Go back to your mistress and submit to her.”
10The angel added, “I will increase your descendants so much that they will be too numerous to count.”
11The angel of the Lord also said to her: “You are now pregnant and you will give birth to a son. You shall name him Ishmael, for the Lord has heard of your misery.
12He will be a wild donkey of a man; his hand will be against everyone and everyone’s hand against him, and he will live in hostility toward all his brothers.”
13She gave this name to the Lord who spoke to her: “You are the God who sees me,” for she said, “I have now seen the One who sees me.”
14That is why the well was called Beer Lahai Roi; it is still there, between Kadesh and Bered.
15So Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne.
16Abram was eighty-six years old when Hagar bore him Ishmael.
Study Guide
Public-domain commentary and original-language notes for Genesis 16.
Chapter Summary
In this chapter: Sarai gives Hagar to Abram. (1–3). Hagar's misbehaviour to Sarai. (4–6). The Angel commands Hagar to return, The promise to her Birth of Ishmael. (7–16).
vv1-3
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.
vv4-6
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.
vv7-16
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!
Key Words
שָׂרַי: Sarai, the wife of Abraham
אַבְרָם: Abram, the original name of Abraham
אִשָּׁה: a woman
יָלַד: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage
לֹא: not (the simple or abs. negation); by implication, no; often used with other particles
שִׁפְחָה: a female slave (as a member of the household)
מִצְרִי: a Mitsrite, or inhabitant of Mitsrajim
שֵׁם: an appellation, as amark or memorial of individuality; by implication honor, authority, character
הָגָר: Hagar, the mother of Ishmael
אָמַר: to say (used with great latitude)
Cross References
Genesis 16New Testament theological exposition of Hagar the Egyptian handmaid representing the covenant of Sinai.
Paul uses Hagar and Sarah to allegorize the two covenants (law vs promise).
Supported by Matthew Poole
Direct parallel of obtaining children through a handmaid, repeated later by Rachel with Bilhah.
Supported by Matthew Poole
Exhortation for servants to submit to harsh masters, directly reflecting the angel's command to Hagar.
Supported by Matthew Henry
Legal background regarding the status and children of female servants/bond-women.
Supported by Matthew Poole
Verbal parallel: Abram 'hearkened to the voice of Sarai' as Adam did to Eve.
A proverb describing an odious thing: 'an handmaid that is heir to her mistress' insolence.
Parallel use of the phrase 'the Lord judge between me and thee' in interpersonal disputes.
Supported by Matthew Poole
The tragic outcome when Sarah sees the son of Hagar the Egyptian mocking.
Geographical and ancestral link to Shur where Ishmael's descendants eventually settled.
Supported by Matthew Poole
Identifies the speaking 'Angel of the Lord' as the uncreated Messenger of the Covenant.
Supported by Matthew Poole
God's explicit promise to Abraham to multiply Ishmael exceedingly, fulfilling the angel's promise.
Poetic amplification of Hagar's confession: 'Thou God seest me' in the wilderness.
Identifies the location of Shur, confirming it is on the border of Egypt.
Supported by Matthew Poole
Comparing wild men to the wild ass, illustrating the prophecy concerning Ishmael.
Subsequent narrative use of Beer-lahai-roi, the well named by Hagar.