Genesis 16:15
And Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne.
And Hagar bore Abram a son
Hagar, an Egyptian maidservant of Sarai, becomes the mother of Abram's first son. This event follows Sarai's decision to give Hagar to Abram as a wife due to her own barrenness (Genesis 16:1-3). The birth of Hagar's son marks a significant moment in biblical history, as it introduces Ishmael, the forefather of many Arab nations. The cultural practice of a maidservant bearing a child on behalf of her mistress was not uncommon in the ancient Near East, reflecting the societal norms and familial structures of the time.

and Abram gave the name Ishmael
The name Ishmael means "God hears," signifying God's response to Hagar's affliction and distress (Genesis 16:11). This naming by Abram indicates his acceptance and recognition of the child as his own, despite the unconventional circumstances of his birth. The act of naming also reflects the patriarchal authority Abram holds within his family. Ishmael's name is a testament to God's providence and involvement in the lives of Abram and Hagar, as well as a foreshadowing of Ishmael's future as a significant figure in biblical history.

to the son she had borne
This phrase emphasizes Hagar's role as the biological mother of Ishmael, highlighting the fulfillment of the angel of the Lord's prophecy to her (Genesis 16:10-11). The acknowledgment of Hagar's motherhood is crucial, as it establishes Ishmael's lineage and his connection to Abram. The birth of Ishmael sets the stage for future tensions between his descendants and those of Isaac, Abram's son with Sarai, which are explored in later biblical narratives. This moment also underscores the complexity of God's promises to Abram, as Ishmael's birth precedes the covenantal promise of Isaac.

Persons / Places / Events
1. Hagar
An Egyptian maidservant of Sarai (later Sarah), who becomes the mother of Abram's first son, Ishmael. Her account highlights themes of faith, obedience, and God's provision.

2. Abram
Later known as Abraham, he is a central figure in the Bible, known for his faith and obedience to God. In this passage, he becomes the father of Ishmael through Hagar.

3. Ishmael
The first son of Abram, born to Hagar. His name means "God hears," reflecting God's response to Hagar's affliction.

4. Sarai/Sarah
Although not directly mentioned in this verse, she is Abram's wife and plays a crucial role in the events leading up to Ishmael's birth.

5. The Birth of Ishmael
This event marks a significant moment in biblical history, as Ishmael becomes the ancestor of many nations, fulfilling part of God's promise to Abram.
Teaching Points
God's Sovereignty and Faithfulness
Despite human attempts to fulfill God's promises through their own means, God's plans prevail. Ishmael's birth is a testament to God's faithfulness in hearing and responding to human needs.

The Consequences of Impatience
Abram and Sarai's decision to have a child through Hagar reflects a lack of patience and trust in God's timing. This serves as a reminder to wait on God's promises.

God's Compassion and Care
The naming of Ishmael, meaning "God hears," emphasizes God's compassion and attentiveness to those in distress, encouraging believers to trust in His care.

The Complexity of Human Relationships
The dynamics between Abram, Sarai, and Hagar illustrate the complexities and challenges in human relationships, urging believers to seek God's guidance in resolving conflicts.
Bible Study Questions
1. How does the account of Hagar and Ishmael challenge us to trust in God's timing rather than taking matters into our own hands?

2. In what ways does the birth of Ishmael demonstrate God's faithfulness, even when human actions complicate His plans?

3. How can we apply the lesson of God's compassion, as seen in His response to Hagar, to our own lives and interactions with others?

4. What are some modern-day situations where believers might struggle with impatience, and how can they find encouragement in this passage?

5. How does the account of Hagar and Ishmael connect to the broader account of God's covenant with Abraham and the eventual birth of Isaac?
Connections to Other Scriptures
Genesis 17
God reaffirms His covenant with Abram, changing his name to Abraham and promising that he will be the father of many nations, including through Ishmael.

Genesis 21
The birth of Isaac, Abram's son with Sarah, and the subsequent tension between Sarah and Hagar, leading to Hagar and Ishmael's departure.

Galatians 4
Paul uses the account of Hagar and Sarah to illustrate the difference between living under the law and living under the promise of grace.
HagarR.A. Redford Genesis 16
People
Abram, Bered, Hagar, Ishmael, Sarai
Places
Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur Desert
Topics
Abram, Bare, Beareth, Birth, Bore, Borne, Calleth, Child, Hagar, Ishmael, Ish'mael, Son's
Dictionary of Bible Themes
Genesis 16:15

     5720   mothers, examples

Genesis 16:15-16

     5076   Abraham, life of

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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