Genesis 16:7-14

Genesis 16:7-14

[7] And the angel  of the LORD  found her  by a fountain  of water  in the wilderness,  by the fountain  in the way  to Shur.  [8] And he said,  Hagar,  Sarai's  maid,  whence  camest thou?  And she said,  I flee  from the face  of my mistress  Sarai.  [9] And the angel  of the LORD  said  unto her, Return  to thy mistress,  and submit  thyself under her hands.  [10] And the angel  of the LORD  said  unto her, I will multiply  thy seed  exceedingly,  that it shall not be numbered  for multitude.  [11] And the angel  of the LORD  said  unto her, Behold,  thou art with child,  and shalt bear  a son,  and shalt call  his name  Ishmael;  because the LORD  hath heard  thy affliction.  [12] And he will be a wild  man;  his hand  against him; and he shall dwell  in the presence  of all his brethren.  [13] And she called  the name  of the LORD  that spake  unto her, Thou God  seest me:  for she said,  Have I also here  looked  after him  that seeth me?  [14] Wherefore the well  was called  Beerlahairoi;  behold, it is between Kadesh  and Bered. 

What does Genesis 16:7-14 Mean?

Contextual Meaning

This is the first of48 references to "the angel of the Lord" in the Old Testament. Sometimes, as here, the Angel is deity, and in other places he appears to be an angelic messenger from the Lord.
"The prophetic description of Ishmael as a "wild ass of a man" [1] (RSV) is rather intriguing. The animal referred to is the wild and untamable onager, which roams the desert at will. This figure of speech depicts very accurately the freedom-loving Bedouin moving across vast stretches of land." [2]
This prophecy was not an insult or a curse. Ishmael would enjoy the freedom his mother sought. The Lord named Ishmael ( Genesis 16:11), whose name means "God hears," and Hagar named the Lord ( Genesis 16:13) "the One who sees." These two names constitute a major revelation of God: He hears and He sees. This may be the only instance in Scripture of a human being conferring a name on God.
Abram and Sarai"s action proved to be a source of much difficulty for everyone involved (cf. Abram"s error in going to Egypt, Genesis 12:11-13). God, however, took care of and blessed Ishmael even though he was the fruit of Abram"s presumption. This is another occasion when Abram did not trust God as he should have (cf. Genesis 12:10-20).
"Both Hagar and Mary [3] stand as examples of women who obediently accepted God"s word and thereby brought blessing to descendants too many to count." [4]
Paul wrote that this story contains (not is) an allegory ( Galatians 4:24). An "allegory" today means a story without factual basis. Paul did not deny the factuality of Genesis 16 , but he used this story as the basis for a comparison. "Illustration" or "comparison" would be better words to use. Hagar represents the Mosaic Covenant, and Ishmael is its fruit (slaves). Sarai is the Abrahamic Covenant, and Isaac is its fruit (free sons). Children of the flesh persecute children of the promise ( Galatians 4:29).
There is much irony in this story. Barren Sarai lived in a fertile land whereas fertile Hagar ended up living in a barren land. The Egyptians, to whom the attacked Hagar fled for freedom, later enslaved the attacker, Sarai"s descendants.
Resorting to fleshly means rather than waiting for God to provide what He has promised always creates problems. This story also shows that human failure does not frustrate God"s plans ultimately.
"If we have made mistakes which have led us into sin, the primary condition of restoration is complete submission to the will of God, whatever that may involve." [5]
When in great distress, people should pray because God is aware of their needs and will fulfill His promises to them.