Then Sarai said to Abram, "May the wrong done to me be upon you! I delivered my servant into your arms, and ever since she saw that she was pregnant, she has treated me with contempt. May the LORD judge between you and me." Then Sarai said to Abram, “May the wrong done to me be upon you!In the cultural context of the ancient Near East, a wife's inability to bear children was often seen as a personal failure, and surrogate motherhood was a common practice. Sarai's decision to give Hagar to Abram was in line with these customs. However, Sarai's statement reflects her frustration and sense of betrayal. The phrase "may the wrong done to me be upon you" indicates that Sarai holds Abram responsible for the resulting discord, highlighting the patriarchal structure where the husband was seen as the head of the household and responsible for its harmony. I delivered my servant into your arms, This phrase underscores Sarai's active role in the decision to give Hagar to Abram. It reflects the legal and social customs of the time, where a wife could offer her maidservant to her husband to bear children on her behalf. This act was meant to secure an heir and ensure the continuation of the family line. The phrase "into your arms" suggests a transfer of authority and responsibility, as Hagar was still considered Sarai's servant despite bearing Abram's child. and ever since she saw that she was pregnant, she has treated me with contempt. Hagar's change in attitude upon becoming pregnant is significant. In the ancient world, fertility was highly valued, and a woman's status could be elevated by bearing children. Hagar's contempt for Sarai likely stems from her newfound status as the mother of Abram's child, which she may have perceived as elevating her above Sarai. This shift in dynamics introduces tension and conflict, illustrating the complexities of surrogate arrangements and the emotional turmoil they can cause. May the LORD judge between you and me.” Sarai's appeal to the LORD as judge reflects her faith and reliance on divine justice. In the biblical narrative, invoking God's judgment is a serious matter, indicating that Sarai feels deeply wronged and seeks divine intervention to resolve the conflict. This appeal also underscores the covenant relationship between God and Abram's family, as they look to God for guidance and resolution. The invocation of the LORD's judgment highlights the moral and ethical dimensions of the situation, suggesting that human actions are ultimately accountable to divine standards. Persons / Places / Events 1. SaraiThe wife of Abram, later known as Sarah. She is central to this account as she grapples with the consequences of her decision to give her maidservant Hagar to Abram in hopes of bearing a child. 2. AbramThe husband of Sarai, later known as Abraham. He is caught in the conflict between Sarai and Hagar, highlighting his role as a patriarch and mediator. 3. HagarSarai's Egyptian maidservant who becomes pregnant by Abram. Her pregnancy leads to tension and conflict with Sarai. 4. The LORDThe divine judge whom Sarai invokes to adjudicate the conflict between her and Abram, emphasizing the spiritual dimension of their dispute. 5. The EventThe conflict arises from Sarai's plan to have a child through Hagar, which backfires as Hagar's pregnancy leads to contempt and strife. Teaching Points Consequences of ImpatienceSarai's decision to act outside of God's timing led to strife and division. We must learn to wait on God's promises and timing. The Role of ResponsibilitySarai's blame on Abram highlights the importance of taking responsibility for our actions and decisions, rather than shifting blame. Seeking Divine JusticeSarai's appeal to the LORD as judge reminds us to seek God's wisdom and justice in resolving conflicts, rather than relying solely on human judgment. The Impact of Pride and ContemptHagar's contempt for Sarai after becoming pregnant serves as a warning against pride and the relational damage it can cause. The Importance of CommunicationThe breakdown in communication between Sarai and Abram underscores the need for open and honest dialogue in relationships. Bible Study Questions 1. How does Sarai's decision to give Hagar to Abram reflect a lack of faith in God's promise, and how can we apply this lesson to our own lives when we are tempted to take matters into our own hands? 2. In what ways does the conflict between Sarai and Hagar illustrate the consequences of not addressing underlying issues in relationships? How can we apply this to our own conflicts? 3. How does Sarai's appeal to the LORD as judge challenge us to involve God in our disputes and seek His guidance in resolving them? 4. What can we learn from Abram's role in this account about the importance of leadership and responsibility within the family? 5. How does the account of Sarai, Abram, and Hagar connect to the broader biblical theme of God's faithfulness despite human failure, and how can this encourage us in our walk with God? Connections to Other Scriptures Genesis 21:9-10This passage further explores the tension between Sarah and Hagar, culminating in Sarah's demand to cast out Hagar and her son Ishmael. Galatians 4:22-31Paul uses the account of Sarah and Hagar allegorically to contrast the old covenant of the law with the new covenant of grace, highlighting the spiritual implications of their account. 1 Peter 3:7This verse speaks to husbands living with their wives in an understanding way, which can be related to Abram's role in managing the conflict with Sarai. People Abram, Bered, Hagar, Ishmael, SaraiPlaces Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur DesertTopics Abram, Arms, Bosom, Child, Conceived, Contempt, Despised, Despises, Embrace, Esteemed, Fault, Handmaid, Judge, Lightly, Longer, Maid, Maidservant, Pregnant, Respect, Responsible, Sarai, Sar'ai, Sees, Servant, Sight, Suffering, Violence, Wife, WrongDictionary of Bible Themes Genesis 16:5 1310 God, as judge 5126 arm 5822 criticism, against believers Genesis 16:1-6 1680 types 5077 Abraham, character 5672 concubines 5732 polygamy Genesis 16:4-5 5961 superiority Genesis 16:5-6 5496 revenge, examples 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 16:5 NIVGenesis 16:5 NLTGenesis 16:5 ESVGenesis 16:5 NASBGenesis 16:5 KJV
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