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392. GENESIS - Chapter Sixteen
"Which things are an allegory"
This chapter records how that Abram attempted to accomplish God's purpose of providing him with a son by natural means. Under persuasion from Sarai, he marries Hagar, and she conceives. Her subsequent action causes dissension in the encampment, and, at the instigation of Sarai, Hagar is banished. In commenting upon these circumstances Paul taught they were both historical and allegorical: "Which things are an allegory" (Gal. 4:24). In the light of his explanation, Hagar represented the covenant from Sinai, and Sarai the covenant of faith.
Abram Marries Hagar — vv. 1-3.
Sarai, proving barren, Abram is induced by her to take Hagar to wife. The practice of taking a concubine under such conditions as are outlined in this chapter was recognised by the law and custom of the time, and should not be considered in the light of modern attitudes. Archaeological discoveries at Nuzu revealed that the marriage regulations of the day stipulated that if a wife is barren, she must furnish her husband with a slave wife.
VERSE 1
"Now Sarai Abram's wife bare him no children" — We must consider this chapter from the viewpoint of both narrative and allegory. In regard to the first, the barrenness of Sarai must have been a sore trial to Abram, whose hopes now rested upon the coming of the promised seed (Gen. 15:2-4). From the standpoint of the allegory, Sarai represents the Abrahamic covenant, and faith was required to produce the desired seed (Gal. 3:23). It is significant that later "through faith also Sara herself received strength to conceive" (Heb. 11:11). Meanwhile, typically, "Faith had not yet come" (see Gal. 3:23).
"And she had an handmaid" — The Mosaic covenant was but a handmaid to the Abrahamic covenant. It was designed to illustrate the sinfulness of sin (Rom. 7:13), that those exercised thereby should realise that salvation is possible only through the promised redeemer. Therefore it was as "a schoolmaster to bring us unto Christ, that we might be justified by faith" (Gal. 3:24).
"An Egyptian" — This slave girl was probably acquired when Abram visited Egypt as recorded in Ch. 12. Likewise, the Mosaic covenant was provided when Israel was in Egypt, and ratified at Sinai.
"Whose name was Hagar" — Her name signifies Wanderer, Fugitive, Sojourner, and thus is appropriate to Israel according to the flesh, under the Law.
VERSE 2
"And Sarai said unto Abram, Behold now, Yahweh hath restrained me from bearing" — Sarai rightly attributed her condition to Yahweh, Whom she recognised as the sovereign and supreme disposer of mankind and of nature. She had evidently made her barrenness the subject of prayer.
"I pray thee, go in unto my maid; it may be that I may obtain children by her" — See introductory comments above. Notice that God had not promised that the son would come from Sarai (Gen. 15:4), but merely that Abram would be his father. Considered from the standpoint of the allegory, in which Hagar represents the covenant of Sinai (Gal. 4:25), the Mosaic covenant was designed that the Abrahamic covenant might "obtain children" (Rom. 7:10; Gal. 3:24).
"And Abram hearkened to the voice of Sarai" — He did so because his childless state seemed to require some such action on his part. Cp. Gen. 3:16. In Paul's day, Israel after the flesh, "being ignorant of God's righteousness" endeavoured to "establish their own" by natural means in the absence of faith (Rom. 10:1-3).
VERSE 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" — Abram's patience for the promised seed, began to be exhausted. We, too, can become impatient at delay. We must remember that Yahweh is all-wise, and sometimes withholds His action for our benefit. We need also to remember that "there is a set time to favour Zion," and we must patiently wait for it (See Psa. 27:14; 40:1). The birth of Isaac foreshadowed that of the Lord Jesus, and regarding the latter, we read: "When the fulness of the time was come, God sent forth His son, made of a woman, made under the law" (Gal. 4:4). Abram should have waited for Yahweh to reveal His intentions instead of listening to the voice of his wife.
Hagar Despises Sarai — vv. 4-6.
Hagar becomes arrogant towards Sarai, whom she treats with contempt. Discipline is administered, and Hagar flees from Abram's encampment.
VERSE 4
"And he went in unto Hagar, and she conceived" — Hagar, the slave girl, as representative of the Mosaic covenant, "gendered to bondage" (Gal. 4:24). Her child would be of the flesh, and a slave like herself.
"And when she saw that she had conceived, her mistress was despised in her eyes" — In like manner Hannah was despised by Peninnah (1 Sam. 1:6), for barrenness among the Hebrews was regarded as a dishonour and a reproach (Gen. 19:31; 30:1,23; Lev. 20:20). It was the hope of all Hebrew women to play a part in the development of the "seed of the woman" promised in Eden, and therefore fecundity was looked upon as a special mark of Divine favour (Gen. 21:6; 24:60; Deut. 7:14). "Despised" is qalal, to make light, to treat as of no consequence. Hagar treated Sarai with contempt, setting herself forward as of superior merit. So did those who rested upon the Law as a means of justification, instead of faith. Israel "after the flesh" came to view the message of faith delivered by the prophets as of no consequence (2 Chron. 36:15-16). In his parable relating to this, the Lord described them as "making light of it" (Matt. 22:5). It was treated just as Hagar treated Sarai. This led to disciplinary action against Israel on the part of Yahweh, which resulted in them being scattered among the nations.
VERSE 5
"And Sarai said unto 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: Yahweh judge between me and thee" — The Amplified Bible renders: "May (the responsibility for) my wrong and deprivation of rights be upon you." It was contrary to their homeland custom for servant wives to show disrespect to the principal wife. When Sarai saw that she was despised she blamed it on to Abram, perhaps because he had not openly rebuked Hagar. But the whole transaction had stemmed from lack of faith on Sarai's part. In like manner, the Law was given "because of transgressions" (Gal. 3:19).
VERSE 6
"But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee" — Abram claims that the remedy is in Sarai's own hands. Hagar was her handmaid, not Abram's! Sarai had the right to discipline her. Similarly, the Mosaic covenant was subject to the Abrahamic covenant. In the natural interplay of human reactions, the purpose of God was being foreshadowed, for the edification of those who would come after.
"And when Sarai dealt hardly with her" — The margin supplies the Hebrew: afflicted her. She did this by thrusting her back into her position of servitude, probably setting her tasks designed to humble her and make her obedient. In agreement with the allegory, natural Israel was reduced to slavery, and subjected to discipline, until, as the result of the people continuing to treat the appeal of faith lightly "there was no remedy," and they were taken into captivity (2 Chron. 36:16-17).
"She fled from her face" — She refused to submit to Sarai's instructions and discipline, and was forced to flee. Hagar fled from the encampment of Abram on two occasions (see Ch. 21). Paul quotes the latter occasion in Galatians 4 as being applicable to the dispersion of natural Israel by the Romans. In the light of that interpretation, this first occasion evidently foreshadowed the first banishment by the Babylonians. Thus in type, Abram was shown the future history of his people.
Hagar In Banishment Finds Help Of God — vv. 7-14
Hagar makes her way back towards Egypt when she is met by an angel, who enquires of her purpose, and commands her to return and submit to Sarai. Allegorically, that is what happened when Israel was taken into captivity by the Chaldeans.
VERSE 7
"And the angel of Yahweh" — This is the first time the expression occurs in the Bible. The Hebrew malak is from a root meaning to despatch as a deputy, and therefore, a messenger. It is translated ambassador, angel, king, messenger, and is used both in regard to Divine and human beings. The angels, as such, are "ministering spirits, sent forth to minister for them who shall be heirs of salvation" (Heb. 1:14). They are sent forth on missions of mercy as well as of wrath.
"Found her" — This expresses a mission of mercy. Cp. Luke 19:10.
"By a fountain of water in the wilderness" — Among the Gentiles. Cp. Rev. 17:3.
"By the fountain in the way to Shur" — Shur signifies Wall. It was the name given to a great wall of forts that closed off Egypt from Palestine. In 1 Sam. 15:7, it is described as being "over against Egypt." Hagar was making her way back to Egypt (cp. Gen. 16:3). Israel was drawn from Egypt by the hand of Moses (Hos. 11:1), but in its apostasy was driven back to spiritual Egypt when it went into dispersion (cp. Deut. 28:68).
VERSE 8
"And he said, Hagar, Sarai's maid, whence earnest thou? and whither wilt thou go?" — By addressing her by name, the angel revealed that he knew her personally, and the background of her life. It also showed that he was no ordinary person. The Lord used a similar method in addressing the woman of Samaria (John 4:29). Further, the form of address was designed to remind Hagar of her subordinate position of servitude. In like manner, Yahweh's messengers were sent to Israel in Babylonia to effect a conversion, and were successful in doing so, preparing the way for the return under Zerubbabel (Ezra 1,2).
"And she said, I flee from the face of my mistress Sarai" — In return, Hagar acknowledges her subordinate position; she is humbled by reverses.
VERSE 9
"And the angel of Yahweh said unto her, Return to thy mistress, and submit thyself under her hands" — This was an appeal to return and submit to Sarai as a woman of faith. The exhortation to "return" was frequent in the mouths of the prophets Jeremiah, Daniel, Ezekiel, as well as such leaders as Ezra. They called upon Israel in dispersion to become humble and submissive to the requirements of faith.
VERSE 10
"And the angel of Yahweh said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude" — In the terms of the narrative, this promise has relation to Ishmael from whence came the Arabs. They have multiplied into a numerous people, and will yet find an honoured place in the Kingdom of God (see Isa. 60:6-7). In the terms of the allegory, however, Ishmael stands for Israel after the flesh (Gal.4:25), who, likewise, are to become a large and numerous nation in the Kingdom of God (Mic. 4:8; Ezek. 37:21-22).
VERSE 11
"And the angel of Yahweh said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael" — His name signifies: Whom El Hears. The name certainly applies to Israel after the flesh, according to the allegory (see Exod. 3:7; Deut. 4:29-31).
"Because Yahweh hath heard thy affliction" — There is thus a play upon the word Ishmael. Evidently Hagar had lifted up her voice in prayer in regard to her yet unborn child. In their affliction, Israel after the flesh, still subject to the terms of the covenant (Gal. 5:3), cried unto God, and He heard and delivered the people from Babylon. He will do so again in the future (Deut.4:30, R.V.).
VERSE 12
"And he will be a wild man" — Pereh adam, a wild ass of a man; that is, hardy, swift, difficult to catch and to tame. The characteristics of the wild ass are outlined in Job 39:5-8. A consideration of these will reveal that they are appropriate to both the Arabs and the natural Jews, and therefore applicable to both the narrative and the allegory.
"His hand will be against every man, and every man's hand against him" — This is true of Israel in dispersion, and is exemplified in the turbulent character of the Bedouin Arabs.
"And he shall dwell in the presence of all his brethren" — This is literally, before the face of, and therefore, in the sight of his brethren. Again, this is applicable to the Arabs, and to Israel after the flesh. In the Age to come, the Arabs will be removed east to Arabia (Isa. 21:13-15; Isa. 60:6-7), whilst Israel after the flesh will dwell in the Land of Promise "in the presence (over against, RSV) of all his brethren" the true seed of Abraham. See Isa. 49:19-21 for the astonishment expressed then at the great influx of spiritual sons of Abraham; and the confession of such in Isa. 63:16, "Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: Thou, Yahweh, art our Father, our Redeemer; Thy name is from everlasting". Israel after the flesh, that "wild ass of a man", will then dwell in the presence of all his brethren, and the allegory will find its fulfilment. At the same time, the natural descendants of Ishmael will occupy the land adjacent to the Land of Promise, and likewise will fulfil this prophetic promise made to Hagar.
VERSE 13
"And she called the name of Yahweh that spake unto her" — It was an angel that spake unto her (v. 7), but he was the representative and manifestation of Yahweh (cp. Exod. 23:20-21).
"Thou God seest me" — El-Roi, El of Seeing. The name Ishmael proclaims that El hears; whilst the name El-Roi declares that He sees. El signifies strength, power, and teaches that God not only hears and sees, but has the power to provide help in trouble. The word is derived from ra'ah, to see, translated Seer and applied to the prophets as those who saw in vision the matters they reported (1 Sam. 9:9,11, 19; 2 Chron. 16:7; cp. Rev. 1:1). A cognate word is Mar'ah found in the phrase, the visions of God (Ezek. 1:1; 8:3; 40:2).
The title, therefore, is expressive of the fact that El sees, and enables His servants to likewise see through the prophetic visions delivered unto them.
"For she said, Have I also here looked after him that seeth me?" All versions render this phrase differently. The word translated "after" 'ahar, also signifies last days, after times or hereafter (Dan. 2:29,45). Hagar could have said: "Have I also here seen the latter purposes or designs of He Who sees me?" as rendered by Adam Clarke. The Amplified Bible gives as a rendition: "Have I here also seen (the future purposes or designs) of Him Who sees me?" This would signify that Hagar recognised that the statement of the angel was a prophecy of the future; and realised that if she complied with his instructions regarding Sarai, all would be well with her and her unborn child.
VERSE 14
"Wherefore the well was called Beer-lahai-roi" — The margin gives the meaning as: The well of Him that liveth and seeth me. Strong renders: The well of the Living One — my Seer, taking Roi as Seer or Prophet. Moffatt renders: The Well of Life and Vision, both of which Hagar had found. The well speaks of the water of life; its name proclaims what that water reveals in relation to the God whom Hagar worshipped. Her words show that she was educated by Abram in the Truth; and that she, together with other members of his household, looked forward to what it will provide ultimately.
"Behold, it is between Kadesh and Bered" — These two names are significant. Kadesh signifies Sanctuary: Bered means hail or storm, which is often used by Yahweh in order to punish (see Psa. 148:8; Job 38:22-23). Thus the Well of Life and Vision is strategically placed between the Sanctuary and the Storm. It provides the means whereby the storm may be avoided and the shelter of the Sanctuary reached.
Hagar Restored Gives Birth to Ishmael — vv. 15-16.
Hagar gave birth to Abram's son as the Mosaic covenant gave political birth to Yahweh's firstborn (Exod. 4:22), constituting the people of God as "the Ecclesia in the wilderness" (Acts 7:38).
VERSE 15
"And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael" — This implies that Hagar returned humbled and submissive to Sarai. See Gen. 21:10.
VERSE 16
"And Abram was fourscore and six years old, when Hagar bore Ishmael to Abram" — This was a long time to wait, and nothing tests faith like apparent delay on the part of God. The chapter provides evidence of this. It reminds us that there is no surer evidence of simple faith than "patient continuance in well-doing." Talking of faith is all very well; walking by faith is far better. It is difficult, but honouring to Yahweh, to plod along in the path of duty, with little to encourage us beyond the consciousness that such is the will of God. The daily exercise of confidence in Him, will, in due season, reap its reward if we faint not. The story of Abraham teaches that, and encourages us to follow along the path that he trod, and which ultimately will bring us to the Kingdom of God.
REFERENCE LIBRARY
Genesis Expositor - HP Mansfield
Commentary - Adam Clarke
Analytical Concordance - Strong
PARAGRAPH QUESTIONS:
- Why did Sarai give Hagar to Abram?
- Why did Hagar dispise Sarai?
- What is an allegory?
- Who descended from Ishmael?
- Was Ishmael the promised seed?
- What is the significance of Ishmael being a wild man?
ESSAY QUESTIONS:
- What is the significance of Hagar being an Egyptian?
- Who is Hagar in allegory?
- Who is Sarai in allegory?
- Who is Ishmael in allegory?
- Who is Abram in allegory?
- What is circumcision?
DISCUSSION QUESTIONS:
- Islamics claim that Ishmael was the promised seed; are they correct in this teaching?
- What is the difference between talking of faith and walking in faith?
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