So Sarai said to Abram, "Look now, the LORD has prevented me from bearing children. Please go to my maidservant; perhaps I can build a family by her." And Abram listened to the voice of Sarai. So Sarai said to AbramThis phrase introduces Sarai, later known as Sarah, as the speaker. Sarai's role as Abram's wife is significant in the narrative of Genesis. Her name, meaning "princess" in Hebrew, reflects her status and the promise that she would be the mother of nations. The act of speaking to Abram indicates her influence and the intimate communication within their marriage. Historically, this reflects the patriarchal society where decisions were often made by the male head, yet Sarai's input is crucial, showing her active role in the unfolding of God's promises. Look now This phrase is an imperative, drawing Abram's attention to the urgency and importance of what Sarai is about to propose. It reflects a moment of desperation and a plea for Abram to consider her perspective. The Hebrew word "na" often conveys a sense of entreaty or request, highlighting Sarai's emotional state and the gravity of the situation. the LORD has prevented me from having children Sarai attributes her barrenness to the LORD, acknowledging His sovereignty over life and fertility. In the ancient Near Eastern context, childbearing was seen as a blessing from God, and barrenness was often viewed as a divine withholding. This statement reflects Sarai's faith in God's control, yet also her struggle with His timing and methods. It sets the stage for the tension between divine promise and human impatience. Please go to my maidservant Sarai's suggestion to Abram to go to her maidservant, Hagar, is a culturally contextual solution to her barrenness. In ancient Mesopotamian society, it was customary for a barren wife to offer her maidservant as a surrogate to bear children on her behalf. This practice, though culturally acceptable, introduces complex relational dynamics and foreshadows future conflict. The Hebrew word "amah" for maidservant indicates a bondservant or female slave, highlighting Hagar's lower social status and the power dynamics at play. perhaps I can build a family by her The phrase "build a family" uses the Hebrew word "banah," which means to build or establish. Sarai's hope is to establish her lineage through Hagar, reflecting the deep desire for progeny and legacy in the ancient world. This desire is not merely personal but tied to the covenantal promise of descendants. Sarai's plan, while humanly logical, reveals a tension between human initiative and divine promise, a recurring theme in the biblical narrative. And Abram listened to the voice of Sarai Abram's decision to heed Sarai's voice demonstrates his willingness to consider her counsel, yet it also marks a pivotal moment of human decision-making that diverges from waiting on God's promise. The Hebrew word "shama" for listened implies not just hearing but obeying or acting upon what is heard. This action sets in motion a series of events that have significant theological and relational implications, illustrating the complexities of faith, obedience, and the consequences of human actions in the biblical story. Persons / Places / Events 1. SaraiThe wife of Abram, later known as Sarah. She is struggling with infertility and suggests a culturally acceptable but faith-challenging solution. 2. AbramThe husband of Sarai, later known as Abraham. He is a key patriarch in the Bible, known for his faith, but here he listens to Sarai's plan without seeking God's guidance. 3. HagarSarai's Egyptian maidservant, who becomes a surrogate mother at Sarai's suggestion. 4. The LORDThe covenant God of Abram and Sarai, who has promised them descendants. 5. CanaanThe land where Abram and Sarai are dwelling, a place of promise and testing. Teaching Points Trust in God's TimingSarai's decision reflects a lack of trust in God's timing. Believers are encouraged to wait on the Lord and trust His promises. Cultural Pressures vs. God's PromisesSarai's suggestion was culturally acceptable but not aligned with God's promise. Christians should discern cultural norms through the lens of Scripture. The Consequences of ImpatienceAbram and Sarai's actions led to long-term family strife. Impatience can lead to decisions that have lasting negative impacts. The Role of Faith in RelationshipsAbram listened to Sarai without seeking God's counsel. Couples should seek God's guidance together in decision-making. God's Faithfulness Despite Human FailureDespite Abram and Sarai's actions, God remained faithful to His promise, reminding believers of His grace and sovereignty. Bible Study Questions 1. How does Sarai's suggestion to Abram reflect her struggle with faith and patience? How can we apply this to our own struggles with waiting on God's promises? 2. In what ways do cultural norms today challenge our faith in God's promises, and how can we respond biblically? 3. What are some potential consequences of taking matters into our own hands instead of waiting for God's timing, as seen in the account of Abram and Sarai? 4. How can couples or families ensure they are seeking God's guidance together in their decision-making processes? 5. Reflect on a time when you experienced God's faithfulness despite your own impatience or failure. How does this encourage you in your current walk with God? Connections to Other Scriptures Genesis 12:1-3God's promise to Abram of descendants and blessing, setting the stage for the tension in Genesis 16. Genesis 21:1-3The eventual fulfillment of God's promise through the birth of Isaac, highlighting God's faithfulness despite human impatience. Galatians 4:22-31Paul uses the account of Hagar and Sarah to illustrate the difference between living under the law and living by the promise. Hebrews 11:11-12Sarah's eventual faith and the fulfillment of God's promise, emphasizing faith in God's timing. Psalm 37:7-9Encouragement to wait patiently for the LORD, contrasting with Sarai's impatience. People Abram, Bered, Hagar, Ishmael, SaraiPlaces Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur DesertTopics Abram, Agreed, Bear, Bearing, Behold, Build, Builded, Built, Family, Handmaid, Hearkened, Hearkeneth, Kept, Listened, Maid, Maidservant, Obtain, Perhaps, Please, Prevented, Restrained, Sarai, Sar'ai, Servant, Shut, Sleep, VoiceDictionary of Bible Themes Genesis 16:2 5533 sleep, physical Genesis 16:1-2 5811 compromise Genesis 16:1-3 8410 decision-making, examples Genesis 16:1-4 5076 Abraham, life of 5225 barrenness 5720 mothers, examples Genesis 16:1-6 1680 types 5077 Abraham, character 5672 concubines 5732 polygamy Genesis 16:2-3 8723 doubt, results 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: 1856The 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 Links Genesis 16:2 NIVGenesis 16:2 NLTGenesis 16:2 ESVGenesis 16:2 NASBGenesis 16:2 KJV
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