Genesis 16:6
"Here," said Abram, "your servant is in your hands. Do whatever you want with her." Then Sarai treated Hagar so harshly that she fled from her.
Your servant is in your hands
This phrase reflects the cultural and legal norms of the ancient Near East, where a servant or slave was considered the property of their master. The Hebrew word for "servant" here is "שִׁפְחָה" (shiphchah), which specifically refers to a female servant or maidservant. In the context of Genesis 16, Hagar is the Egyptian maidservant of Sarai, Abram's wife. This phrase indicates Abram's deference to Sarai's authority over Hagar, acknowledging the social and familial hierarchy of the time. It also highlights the patriarchal structure where the husband, Abram, allows his wife, Sarai, to exercise her authority over her maidservant.

Abram replied
Abram's response is significant in understanding his character and the dynamics within his household. The Hebrew root for "replied" is "אָמַר" (amar), which is a common verb used for speaking or saying. Abram's reply is not just a passive acknowledgment but a deliberate decision to allow Sarai to handle the situation as she sees fit. This reflects Abram's trust in Sarai's judgment and his desire to maintain peace within the household, even if it means allowing Sarai to act harshly towards Hagar.

Do whatever you want to her
This phrase underscores the autonomy given to Sarai in dealing with Hagar. The Hebrew word for "want" is "טוֹב" (tov), which generally means good or pleasing. Here, it implies that Sarai has the freedom to act according to what she deems best or appropriate. This reflects the societal norms where the mistress had significant control over her maidservants. It also highlights the tension and conflict that can arise from human attempts to fulfill divine promises through their own means, as Sarai and Abram had done by involving Hagar in their quest for an heir.

Then Sarai mistreated her
The Hebrew word for "mistreated" is "עָנָה" (anah), which can mean to afflict, oppress, or humble. This indicates that Sarai's treatment of Hagar was harsh and possibly abusive. This mistreatment is a direct consequence of the earlier decision to involve Hagar in bearing a child for Abram, showcasing the complications and moral dilemmas that arise from straying from God's plan. It serves as a reminder of the human propensity to sin and the resulting interpersonal conflicts.

so she fled from her
Hagar's decision to flee is a pivotal moment in the narrative. The Hebrew root for "fled" is "בָּרַח" (barach), which means to run away or escape. Hagar's flight represents her desperation and the untenable situation she faced under Sarai's harsh treatment. It also sets the stage for a divine encounter, as God later finds Hagar in the wilderness and makes promises to her and her offspring. This act of fleeing is both a physical and symbolic movement, illustrating the themes of suffering, divine intervention, and the unfolding of God's plan despite human failings.

Persons / Places / Events
1. Abram
The patriarch of the Hebrew people, later named Abraham. He is a central figure in Genesis, known for his faith and covenant with God.

2. Sarai
Abram's wife, later named Sarah. She is a key figure in the account, struggling with infertility and taking matters into her own hands by giving her maidservant Hagar to Abram.

3. Hagar
An Egyptian maidservant of Sarai, who becomes pregnant by Abram. Her account highlights themes of suffering and divine intervention.

4. Mistreatment of Hagar
Sarai's harsh treatment of Hagar, which leads to Hagar fleeing into the wilderness. This event sets the stage for God's intervention and promises to Hagar.

5. The Wilderness
Represents a place of trial and encounter with God. Hagar's flight into the wilderness is a pivotal moment in her account.
Teaching Points
Trust in God's Timing
Sarai's decision to give Hagar to Abram reflects a lack of trust in God's promise. Believers are encouraged to wait on God's timing rather than taking matters into their own hands.

The Consequences of Impatience
The mistreatment of Hagar and the resulting family strife illustrate the negative consequences of acting outside of God's will.

God's Care for the Marginalized
Hagar's account reminds us that God sees and cares for those who are mistreated and marginalized, offering hope and provision.

The Importance of Compassion
Sarai's treatment of Hagar serves as a warning against harshness and a call to treat others with kindness and compassion.

Seeking Reconciliation
The conflict between Sarai and Hagar encourages believers to seek reconciliation and peace in their relationships, reflecting God's love and grace.
Bible Study Questions
1. How does Abram's response to Sarai's complaint reflect his role as a leader in his family, and what can we learn from it about leadership and responsibility?

2. In what ways does Sarai's treatment of Hagar challenge us to examine our own attitudes and actions towards those who are vulnerable or under our authority?

3. How does Hagar's experience in the wilderness demonstrate God's faithfulness, and how can this encourage us in our own times of trial?

4. What parallels can you draw between Hagar's account and the experiences of other biblical figures who faced mistreatment or exile, and how does this inform our understanding of God's character?

5. How can the account of Sarai, Abram, and Hagar inform our approach to waiting on God's promises and dealing with impatience in our spiritual journey?
Connections to Other Scriptures
Genesis 21:9-21
This passage continues Hagar's account, where she and her son Ishmael are sent away, but God provides for them, showing His faithfulness and care for the marginalized.

Galatians 4:21-31
Paul uses the account of Hagar and Sarah allegorically to contrast the old covenant of the law with the new covenant of grace, emphasizing freedom in Christ.

Exodus 2:23-25
The Israelites' cry for help in Egypt parallels Hagar's distress, highlighting God's attentiveness to the oppressed.
The Maid, the Mistress, and the MasterW. Roberts Genesis 16:1-6
LessonsBp. Babington.Genesis 16:4-6
The Evils of Abolishing Social DistinctionsT. H. Leale.Genesis 16:4-6
HagarR.A. Redford Genesis 16
People
Abram, Bered, Hagar, Ishmael, Sarai
Places
Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur Desert
Topics
Abram, Afflicted, Behold, Best, Cruel, Dealt, Face, Fled, Fleeth, Hagar, Handmaid, Hands, Hardly, Harshly, Maid, Maidservant, Mistreated, Oppressed, Please, Pleaseth, Power, Presence, Running, Sarai, Sar'ai, Seems, Sight, Treated, Whatever
Dictionary of Bible Themes
Genesis 16:6

     5220   authority, abuse
     5404   masters
     5568   suffering, causes
     8791   oppression, nature of

Genesis 16:1-6

     1680   types
     5077   Abraham, character
     5672   concubines
     5732   polygamy

Genesis 16:5-6

     5496   revenge, examples

Genesis 16:6-8

     5178   running
     5491   refugees
     7212   exile

Library
Omniscience
Remember that, ye sons of men, ye are not unregarded; ye do not pass through this world in unseen obscurity. In darkest shades of night eyes glare on you through the gloom. In the brightness of the day angels are spectators of your labours. From heaven there look down upon you spirits who see all that finite beings are capable of beholding. But if we think that thought worth treasuring up, there is one which sums up that and drowns it, even as a drop is lost in the ocean; it is the thought, "Thou
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

"Thou, God, Seest Me. " --Gen. xvi. 13
"Thou, God, seest me."--Gen. xvi. 13. O God, unseen, but not unknown, Thine eye is ever fix'd on me; I dwell beneath Thy secret throne, Encompass'd by Thy Deity. Throughout this universe of space, To nothing am I long allied, For flight of time and change of place, My strongest, dearest bonds divide. Parents I had, but where are they? Friends whom I knew, I know no more; Companions, once that cheer'd my way, Have dropp'd behind or gone before. Now I am one amidst a crowd Of life and action hurrying
James Montgomery—Sacred Poems and Hymns

The Pioneer's Influence Upon a Nation's Ideals.
ABRAHAM, THE TRADITIONAL FATHER OF HIS RACE.--Gen. 12:1-8; 13:1-13; 16; 18, 19; 21:7; 22:1-19. Parallel Readings. Hist. Bible I, 73-94. Prin of Pol., 160-175. Jehovah said to Abraham, Go forth from thy country, and from thy kindred, and from thy father's house, to the land that I will show thee, that I may make of thee a great nation; and I will surely bless thee, and make thy name great, so that thou shalt be a blessing, I will also bless them that bless thee, and him that curseth thee will
Charles Foster Kent—The Making of a Nation

The Incarnation.
"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that hath been made. In Him was life; and the life was the light of men. And the light shineth in the darkness; and the darkness apprehended it not. There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Doctrine of God
I. THE EXISTENCE OF GOD: (Vs. Atheism). 1. ASSUMED BY THE SCRIPTURES. 2. PROOFS OF THE EXISTENCE OF GOD. a) Universal belief in the Existence of God. b) Cosmological:--Argument from Cause. c) Teleological:--Argument from Design. d) Ontological:--Argument from Being. e) Anthropological:--Moral Argument. f) Argument from Congruity. g) Argument from Scripture. II. THE NATURE OF GOD: (Vs. Agnosticism) 1. THE SPIRITUALITY OF GOD: (Vs. Materialism). 2. THE PERSONALITY OF GOD: (Vs. Pantheism). 3. THE UNITY
Rev. William Evans—The Great Doctrines of the Bible

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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