So the angel of the LORD told her, "Return to your mistress and submit to her authority." So the angel of the LORD told herThe "angel of the LORD" is often understood as a theophany, a manifestation of God Himself, rather than a mere angelic being. This is significant because it indicates the importance of the message being delivered. The angel of the LORD appears at critical moments in the Old Testament, such as to Moses in the burning bush ( Exodus 3:2) and to Gideon ( Judges 6:11-12). This encounter with Hagar highlights God's personal involvement and care for individuals, even those on the margins of society. “Return to your mistress Hagar, an Egyptian maidservant, had fled from Sarai due to harsh treatment. The command to return is significant in the cultural context of the time, where social hierarchies and household structures were rigidly maintained. This directive underscores the importance of order and submission within the household, which was a foundational aspect of ancient Near Eastern society. It also reflects the broader biblical theme of reconciliation and restoration of relationships. and submit to her authority.” Submission here is not merely about obedience but involves a deeper trust in God's plan and provision. This mirrors the New Testament teachings on submission found in passages like Ephesians 5:21-24, where believers are called to submit to one another out of reverence for Christ. The call to submit is also prophetic, as it foreshadows the ultimate submission of Christ to the Father's will, culminating in His sacrificial death on the cross (Philippians 2:5-8). Hagar's submission is a test of faith, trusting that God will fulfill His promises despite her difficult circumstances. Persons / Places / Events 1. HagarAn Egyptian maidservant of Sarai (later Sarah), who becomes pregnant by Abram (later Abraham) at Sarai's behest. She flees from Sarai due to mistreatment. 2. The Angel of the LORDA divine messenger who appears to Hagar in the wilderness, providing guidance and promises regarding her future and that of her son, Ishmael. 3. Sarai (Sarah)Abram's wife, who, in her impatience for God's promise of a child, gives Hagar to Abram as a surrogate. 4. Abram (Abraham)The patriarch chosen by God to father a great nation. He follows Sarai's suggestion to have a child with Hagar. 5. The WildernessThe setting where Hagar encounters the angel of the LORD, symbolizing a place of trial and divine encounter. Teaching Points Submission and ObedienceHagar is instructed to return and submit, highlighting the importance of obedience to God's direction, even when it is difficult. Divine Encounters in DesolationGod often meets us in our wilderness experiences, providing guidance and hope when we feel lost or mistreated. God's Faithfulness to His PromisesDespite human failings and complex situations, God remains faithful to His promises, as seen in His care for Hagar and Ishmael. The Role of AuthorityThe passage challenges us to consider our response to authority, especially when it is unjust, and to seek God's guidance in such situations. Trust in God's PlanEven when circumstances seem dire, trusting in God's plan and timing is crucial, as His ways are higher than ours. Bible Study Questions 1. How does Hagar's encounter with the angel of the LORD in the wilderness reflect God's care for those who are marginalized or mistreated? 2. In what ways can we apply the principle of submission to authority in our own lives, especially when faced with difficult or unjust situations? 3. How does the account of Hagar and Ishmael demonstrate God's faithfulness to His promises, and how can this encourage us in our personal faith journey? 4. What can we learn from Hagar's account about encountering God in our own "wilderness" experiences, and how can we be open to His guidance during such times? 5. How does the New Testament use the account of Hagar and Sarah to illustrate the difference between living under the law and living under grace, and what practical implications does this have for our daily lives? Connections to Other Scriptures Genesis 21:9-21This passage continues Hagar's account, where she and Ishmael are sent away, but God provides for them, fulfilling His promise. 1 Peter 2:18-25This New Testament passage speaks to the theme of submission, even in unjust circumstances, and connects to Christ's example of suffering. Galatians 4:21-31Paul uses the account of Hagar and Sarah allegorically to discuss the difference between living under the law and living under the promise of grace. People Abram, Bered, Hagar, Ishmael, SaraiPlaces Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur DesertTopics Angel, Authority, Hands, Humble, Messenger, Mistress, Return, Submit, Thyself, TurnDictionary of Bible Themes Genesis 16:7-9 4140 angel of the Lord Genesis 16:7-13 1454 theophany Genesis 16:9-12 5661 brothers 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 16:9 NIVGenesis 16:9 NLTGenesis 16:9 ESVGenesis 16:9 NASBGenesis 16:9 KJV
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