God's Timing and Wavering Faith: Lessons from Genesis 16

Genesis 16 offers valuable lessons that remain relevant today as it follows the transition from humanity’s protohistory to the lineage of the Patriarchs. To fully grasp these lessons, it is essential to exegete the passage carefully, avoiding eisegesis, so we can understand God’s message as intended, rather than imposing our interpretations. Placing Genesis 16 within the broader narrative of Genesis, we find a significant moment in the lives of Abram, Sarai, and Hagar. This passage follows the divine promise of offspring to Abram and Sarai, despite Sarai’s barrenness. The narrative recounts Sarai’s plan to use her maidservant, Hagar, as a surrogate to fulfill God's promise of offspring to Abram. This decision leads to complex familial dynamics and divine intervention, illustrating the tension between human attempts to fulfill divine promises and the consequences that ensue. By closely examining the text, we can explore the motivations, actions, and outcomes for the characters involved, unveiling the theological themes within this narrative.

Genesis 16:1

Genesis 16 begins with the familiar theme of Sarai’s barrenness. This sets the scene for the introduction of Hagar, an Egyptian servant, potentially given to them from their previous sojourn (cf. 12:16). Here, Sarai and Hagar are juxtaposed––‘Abram’s wife’ with ‘maidservant’ becoming important in the unfolding narrative.[1] Dwelling childless in Canaan, Sarai is motivated to take action involving Abram and Hagar to fulfill God’s promise (cf. v. 3).

Sarai’s Scheme (Gen. 16:2-6)

Sarai addresses Abram by attributing barrenness to God’s doing––‘the Lord has prevented’ her from having a child. In ancient times, lack of offspring, especially an heir, was considered a failure for a woman––a stigma weighing upon Sarai; blaming God might have eased her consciousness of social pressures.[2] By reminding Abram of his childless state with no heir, Sarai underscored to him the social situation, building her case for what is to follow. Sarai asks Abram to ‘go in to’ (euphemism for sexual intercourse) her servant Hagar so that she may ‘obtain children.’ The verb to ‘obtain children’ literally means ‘to build up’ (Heb. bānâ), an idiom for establishing progeny;[3] essentially, ‘Sarai hoped to build a family’ by using Hagar as a surrogate.[4] Surrogacy was an acceptable practice that many wealthy barren women used, and though potentially influenced by Nuzi or Hurrian norms, Sarai’s decision stemmed from her personal struggle.[5]

The author of Genesis notes that Abram ‘listened’ to Sarai. The author subtly expresses disapproval in verses 2-3 where the language is reminiscent with the Fall in Genesis 3, substantiated by the particular Hebrew word used for ‘listened’ which is only used once elsewhere––Genesis 3:17 where Adam listened to his wife instead of God’s command.[6] Additionally, in verse 3, the author seems to present Sarai as another Eve; whereas Eve ‘took’ and ‘gave’ of the forbidden fruit to Adam (3:6), likewise, Sarai ‘took’ and ‘gave’ Hagar ‘to Abram […] as a wife.’[7] (The Hebrew word for wife can be used for both wife or a concubine. Hagar being a maidservant, it’s likely that she became Abram’s concubine which had social and economic benefits.[8]) Like Adam before him, Abram listened and took Hagar. The juxtaposition of the narratives indicates that both narratives are accounts of a significant fall in which the man is complicit.[9] Adam was the one through humanity was to experience God’s blessings but by disobedience failed to realise it; likewise, Abram was chosen to bless the nations, yet here, he too puts the promise at risk. Like the Fall, Abram’s actions would have devastating effects as seen later.

Verse 3 indicates that Abram had lived in the promised land of Canaan for ten years; this should have increased both Abram’s and Sarai’s faith in God; instead, it exacerbated the desperate situation of Sarai, leading to an attempt to accomplish only what God had promised.

After Abram’s union with Hagar results in conception (v. 4), instead of joy for the accomplishment, bitterness festers between Sarai and Hagar. In a time where childbearing was highly regarded, Hagar ‘looked with contempt on her mistress.’ Her conception led to a pride and arrogance that regarded her mistress as insignificant, unimportant, and of little account.[10] Sarai blames Abram for the present situation in which she was wronged and appeals to the Lord’s judgment upon the situation, despite her own scheming action (v. 5). Hagar was in Abram’s ‘arms’ or ‘embrace,’ terminologies signifying intimacy; and Abram attempts to rectify the situation by playing on her complaint, telling Sarai that Hagar is in her ‘hands’[11]––restating Sarai’s authority over Hagar[12]––and to deal with her as she sees fit. Sarai takes this in her stride, dealing with Hagar harshly, potentially with violence, which led Hagar to flee.[13]

Hagar’s Encounter (Gen. 16:7-14)

After fleeing Sarai, Hagar encounters the first anthropomorphic appearance of an ‘angel of the LORD’ in Genesis (cf. v. 13), which normally signified a herald of good news or salvation.[14] The encounter at a well, later named by Hagar (v. 14), enriches the concentric symmetry of the scene.[15] The location en route to Shur––a wilderness northwest of Sinai, between southwest Canaan and northeast of Egypt––seemingly symbolises fertile Hagar in a barren land, and barren Sarai in a fertile land.[16] The angel addresses Hagar by name for the first time in the narrative, suggesting divine omniscience, and bewildering Hagar that a stranger knew her name; the angel rhetorically asks where she is going––the first time God has asked someone about their whereabouts since Genesis 4.[17] Hagar’s answer lacks a destination or she is aimless.

The angel instructs Hagar to return to Sarai and to submit to her (v. 9). Considering the previous play on words, ‘submit’ here literally means ‘humble yourself under her hand,’ countering Hagar’s contempt.[18] Despite the seemingly harsh directive, the reason manifests in the following promises.[19] The first promise is akin to Abram’s blessing, and for first time and only time in Genesis, this type of divine promise is made to a woman.[20] The angel’s speech transitions from prose narrative to poetry, distinguishing the speech (vv.11-12).[21]

In form of a quatrain, the angel reveals Hagar will have a son which she is to name Ishmael (v. 11)––resembling the birth of Isaac (17:19).[22] Ishmael meaning ‘God hears’––contextually acknowledging Hagar’s affliction, a word associated with maternal rivalry (cf. 29:32; 1 Sam. 1:11).[23] With another quatrain in verse 12, Ishmael is described as a ‘wild donkey,’ a derogatory description implying a lifestyle of freedom and nonconformity (cf. Job 24:5; 39:5-8), contrasting with Hagar’s desire for liberty.[24] It also distinguishes Ishmael from the promise made to Abram regarding the future Isaac. This freedom, characteristic of the nonelected descendants (cf. 4:8, 23-24), foretells his ‘hand’ being against everyone, including his brothers, and them against him––again playing on the ‘hands’ expression.[25] Ultimately, the angel’s words offer comfort to Hagar, assuring her that despite Sarai’s ill-treatment, she would not lose her child.[26]

Hagar responds as the only one in the Old Testament to confer a name to God––‘God of seeing’ (ESV) or ‘God who sees me’ (NIV). Debate surrounds the interpretation of el rŏʾî as an objective or subjective genitive, but the essence remains the same: God perceived Hagar’s need.[27] She acknowledges, ‘Truly here I have seen him who looks after me’ (ESV) or ‘I have now seen the One who sees me’ (NIV). The former expresses wonderment at the encounter, and the latter merely an acknowledgement of the encounter. The difference is negligible, and the idea of graciousness remains apropos God’s pity upon her.[28] Thus, the well was named Beer-lahai-roi: literally, ‘well of the living who sees me.’ Like Ishmael’s name, the well permanently signifies the mercy of God, and closes the concentric symmetry.[29] The location of Kadesh is known, Bered unknown; though noteworthy that Isaac dwelled there intermittently (24:62; 25:11).[30]

Ishmael is Born (Gen. 16:15-16)

Following the divine encounter, implicitly Hagar returns to Sarai and gives birth to Ishmael; notably, the verse not mentioning Sarai. Despite Sarai’s planning, she does not benefit from the outcome. The verse underscores Ishmael is Hagar’s child, not Sarai’s, by the repetition of Hagar’s name in the same sentence. To Sarai’s dismay, Ishmael is confirmed as Abram’s son.

Finally, the passage concludes by highlighting Abram’s age, intensifying the tension between divine timing and human patience, and heightening the anticipation for the promised miracle child, Isaac.

Genesis 16 in the New Testament (Galatians 4:21-5:1)

In his dispute with the Galatian Christians on salvation, Paul allegorises the stories of Hagar and Sarah from Genesis. He contrasts the sons of Abraham, Ishmael and Isaac, emphasising Ishmael as ‘flesh’ (Gen. 16) and Isaac as the ‘promise’ (Gen. 21). Paul draws from the story to illustrate the contrast between living by faith and by the flesh. Despite Abraham’s attempt to fulfill God’s promise through human effort with Hagar, God affirms that the promised seed will come through Isaac. Ishmael represents bondage, born of human striving, while Isaac symbolises freedom, since he is the child of promise born of divine intervention. Paul uses this to underscore that true righteousness and salvation comes from faith in God, not human works.[31]

Regarding Sarah and Hagar, Paul links Hagar and Sarah to two covenants representing Mount Sinai and the eschatological Jerusalem, respectively.[32] The former symbolises living in the wilderness outside the Promised Land, depicting spiritual bondage. He asserts that the church, represented by the heavenly Jerusalem, parallels Sarah’s miraculous childbirth. Just as Sarah bore Isaac supernaturally, Paul concludes that the Galatians are children of promise, born of grace.[33]

Paul concludes with drawing a parallel from Sarah and Hagar’s story. He equates Ishmael’s persecution of Isaac to Judaizers opposing those advocating grace alone. Ishmael and Hagar’s expulsion signifies those relying on works being excluded from the church. Thus, those clinging to Christ are of the free woman, not bound by works.[34]

Lessons from Genesis 16

The narrative of Genesis 16 illustrates the interplay between human intervention and divine providence, highlighting the consequences of attempting to fulfill God’s promises through human means. This passage serves as a cautionary example, encouraging trust in God’s timing and provision rather than relying on human cleverness. Here are some further lessons we can learn:

• We noticed that Sarai blamed God for her condition, using this as justification for her scheming and actions, despite God’s prior promise of a son. Her dissatisfaction in God’s timing and her current condition led her to doubt his promise and goodness. Often, we behave similarly, allowing our present circumstances to dissatisfy us and justify our actions that do not align with God’s timing, will, or promises. It is important that we learn to be thankful towards God and remain content in the situation he has placed us, trusting in him. We might be dissatisfied that we have not achieved certain things at certain times, like owning a home, having children or getting married. But we must trust in God’s timing. He has promised to work all things for our good. He is sovereign and he will accomplish his will for your life.

• We also noted that like Adam, Abram listened to his wife instead of trusting God’s promise. I am not saying here that husbands should not listen to their wives, or men should not listen to women––even men can be wrong. The principle that we learn here is to trust God even when others encourage us to do the wrong thing and doubt God’s promise, will or plan. We think of Job here, too. His wife told him to curse God, which Job refused to do. Likewise, we should be weary of friends or associates that encourage us to disobey God, and instead we should trust in God and his promises and will for our lives.

• What should have brought joy for Sarai instead brought bitterness and complicated relationships. We sin, and a lot of the times we are like Sarai, thinking that it will bring joy; in that moment, we question the goodness of God. But similar to Sarai, we soon find out that our sins have great consequences. Though sin might bring us temporary pleasure, it does not give us lasting joy or satisfaction. That is only found in God. It is important that in moments of temptation that we remind ourselves of this. True joy and satisfaction won’t be found in disobedience to God, but only by trusting in and waiting on God.

• The narrative notes that Abram had lived in Canaan for 10 years. Canaan was the land that God had promised Abram. However, what should have led to an intensification of faith in God that he would fulfil his promise of an heir, was obfuscated by focusing on the temporal outlook of old age and no heir. Many times, we do the same thing. We recognise that God has intervened and worked in our lives so many other times, but in the moment of our soul’s darkest night, we refuse to recognise what God has done in the past. Instead we doubt God's ability to intervene in the present which leads to do stupid things like trying to realise things that he has promised, or things he can only do. It is important that we look at what he has done, and trust in him.

• Hagar in the narrative was simply an instrument for Sarai to achieve her purpose; and Hagar suffered terribly for this. We read how she dealt with domestic abuse from Sarai which eventually led her to flee after she became pregnant. But we learn that in the deepest of suffering, in the darkest night of the soul, God is a God of seeing. And he blessed Hagar with a promise that no other woman or man would receive in likeness to the Abrahamic promise. We must remember that he sees us in our most vulnerable time, and he is there to intervene at the right time. Whatever our situation, we must learn that God is there for us and will work everything for our good.

• As allegorically applied by Paul, we must also learn that our salvation is not wrought by us. We must not confuse our justification with our sanctification. We must trust God that he will bring to end the good that he has started in our lives, even when we doubt the little good or growth that we see in our lives. We must look upon him.

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Notes:

[1] K. A. Mathews, Genesis 11:27–50:26, vol. 1B of The New American Commentary (Nashville, TN: Broadman & Holman Publishers, 2005), 183–184.

[2] Gordon J. Wenham, Genesis 16–50, vol. 2 of Word Biblical Commentary (Dallas, TX: Word, 1994), 7.

[3] Mathews, Genesis, 184.

[4] James E. Smith, The Pentateuch, 2nd ed., Old Testament Survey Series (Joplin, MO: College Press,1993), 134; John Peter Lange, Philip Schaff, et al., A Commentary on the Holy Scriptures: Genesis (Bellingham, WA: Logos Bible Software, 2008), 416.

[5] William David Reyburn and Fry Euan McGregor, A Handbook on Genesis, UBS Handbook Series (New York: United Bible Societies, 1998), 349; cf. Wenham, Genesis 16–50, 7.

[6] Wenham, Genesis 16–50, 7.

[7] Mathews, Genesis, 185.

[8] Victor Hamilton, The Book of Genesis, Chapters 1-17, (Grand Rapids, MI: Eerdmans, 1990), 318 (eBook); Mathews, Genesis, 185.

[9] Wenham, Genesis 16–50, 8.

[10] Reyburn and McGregor, A Handbook on Genesis, 351.

[11] Mathews, Genesis, 186.

[12] Wenham, Genesis 16–50, 8.

[13] Reyburn and McGregor, A Handbook on Genesis, 354.

[14] Hamilton, The Book of Genesis, 320 (eBook); Wenham, Genesis 16–50, 9.

[15] Wenham, Genesis 16–50, 9.

[16] Mathews, Genesis, 187-188.

[17] Mathews, Genesis, 189-190; Wenham, Genesis 16–50, 10.

[18] Mathews, Genesis, 189.

[19] Wenham, Genesis 16–50, 10.

[20] Hamilton, The Book of Genesis, 322 (eBook).

[21] Mathews, Genesis, 190.

[22] Mathews, Genesis, 190.

[23] Mathews, Genesis, 190; Wenham, Genesis 16–50, 10.

[24] Hamilton, The Book of Genesis, 323 (eBook); Mathews, Genesis, 190; Wenham, Genesis 16–50, 10.

[25] Mathews, Genesis, 191.

[26] Hamilton, The Book of Genesis, 323 (eBook).

[27] Hamilton, The Book of Genesis, 324 (eBook).

[28] Mathews, Genesis, 191-192; Wenham, Genesis 16–50, 11.

[29] Wenham, Genesis 16–50, 11.

[30] Mathews, Genesis, 192.

[31] Joseph A. Pipa Jr., Galatians: God’s Proclamation of Liberty, Focus on the Bible Commentary (Ross-shire, Scotland: Christian Focus, 2010), 168–169.

[32] Victor Hamilton, The Book of Genesis, Chapters 18-50, (Grand Rapids, MI: Eerdmans, 1995) 106-107 (eBook).

[33] Pipa Jr., Galatians, 169–172.

[34] Pipa Jr., Galatians, 172–173.