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Commentary on Genesis 16 verses 10–14
We may suppose that the angel having given Hagar that good counsel (Gen 16:9) to return to her mistress she immediately promised to do so, and was setting her face homeward; and then the angel went on to encourage her with an assurance of the mercy God had in store for her and her seed: for God will meet those with mercy that are returning to their duty. I said, I will confess, and thou forgavest, Psa 32:5. Here is,
I. A prediction concerning her posterity given her for her comfort in her present distress. Notice is taken of her condition: Behold, thou art with child; and therefore this is not a fit place for thee to be in. Note, It is a great comfort to women with child to think that they are under the particular cognizance and care of the divine Providence. God graciously considers their case and suits supports to it. Now, 1. The angel assures her of a safe delivery, and that of a son, which Abram desired. This fright and ramble of hers might have destroyed her hope of an offspring; but God dealt not with her according to her folly: Thou shalt bear a son. She was saved in child-bearing, not only by providence, but by promise. 2. He names her child, which was an honour both to her and it: Call him Ishmael, God will hear; and the reason is, because the Lord has heard; he has, and therefore he will. Note, The experience we have had of God's seasonable kindness to us in distress would encourage us to hope for similar help in similar exigencies, Psa 10:17. He has heard thy affliction, Gen 16:11. Note, Even where there is little cry of devotion, the God of pity sometimes graciously hears the cry of affliction. Tears speak as well as prayers. This speaks comfort to the afflicted, that God not only sees what their afflictions are, but hears what they say. Note, further, Seasonable succours, in a day of affliction, ought always to be remembered with thankfulness to God. Such a time, in such a strait, the Lord heard the voice of my affliction, and helped me. See Deu 26:7; Psa 31:22. 3. He promises her a numerous offspring, (Gen 16:10): I will multiply thy seed exceedingly, Heb. multiplying, I will multiply it, that is, multiply it in every age, so as to perpetuate it. It is supposed that the Turks at this day descend from Ishmael; and they are a great people. This was in pursuance of the promise made to Abram: I will make thy seed as the dust of the earth, Gen 13:16. Note, Many that are children of godly parents have, for their sakes, a very large share of outward common blessings, though, like Ishmael, they are not taken into covenant: many are multiplied that are not sanctified. 4. He gives a character of the child she should bear, which, however it may seem to us, perhaps was not very disagreeable to her (Gen 16:12): He will be a wild man; a wild ass of a man (so the word is), rude, and bold, and fearing no man - untamed, untractable living at large, and impatient of service and restraint. Note, The children of the bondwoman, who are out of covenant with God, are, as they were born, like the wild ass's colt; it is grace that reclaims men, civilizes them, and makes them wise, and good for something. It is foretold, (1.) That he should live in strife, and in a state of war: His hand against every man - this is his sin; and every man's hand against him - this is his punishment. Note, Those that have turbulent spirits have commonly troublesome lives; those that are provoking, vexatious, and injurious to others, must expect to be repaid in their own coin. He that has his hand and tongue against every man shall have every man's hand and tongue against him, and he has no reason to complain of it. And yet, (2.) That he should live in safety, and hold his own against all the world: He shall dwell in the presence of all his brethren; though threatened and insulted by all his neighbours, yet he shall keep his ground, and for Abram's sake, more than his own, shall be able to make his part good with them. Accordingly we read (Gen 25:18), that he died, as he lived, in the presence of all his brethren. Note, Many that are much exposed by their own imprudence are yet strangely preserved by the divine Providence, so much better is God to them than they deserve, when they not only forfeit their lives by sin, but hazard them.
II. Hagar's pious reflection upon this gracious appearance of God to her, Gen 16:13, Gen 16:14. Observe in what she said,
1.Her awful adoration of God's omniscience and providence, with application of it to herself: She called the name of the Lord that spoke unto her, that is, thus she made confession of his name, this she said to his praise, Thou God seest me: this should be, with her, his name for ever, and this his memorial, by which she will know him and remember him while she lives, Thou God seest me. Note, (1.) The God with whom we have to do is a seeing God, and all-seeing God. God is (as the ancients express it) all eye. (2.) We ought to acknowledge this with application to ourselves. He that sees all sees me, as David (Psa 139:1), O Lord, thou hast searched me, and known me. (3.) A believing regard to God, as a God that sees us, will be of great use to us in our returns to him. It is a proper word for a penitent: - [1.] "Thou seest my sin and folly." I have sinned before thee, says the prodigal; in thy sight, says David. [2.] "Thou seest my sorrow and affliction;" this Hagar especially refers to. When we have brought ourselves into distress by our own folly, yet God has not forsaken us. [3.] "Thou seest the sincerity and seriousness of my return and repentance. Thou seest my secret mournings for sin, and secret motions towards thee." [4.] "Thou seest me, if in any instance I depart from thee," Psa 44:20, Psa 44:21. This thought should always restrain us from sin and excite us to duty: Thou God seest me.
2.Her humble admiration of God's favour to her: "Have I here also looked after him that seeth me? Have I here seen the back parts of him that seeth me?" so it might be read, for the word is much the same with that, Exo 33:23. She saw not face to face, but as through a glass darkly, Co1 13:12. Probably she knew not who it was that talked with her, till he was departing (as Jdg 6:21, Jdg 6:22; Jdg 13:21), and then she looked after him, with a reflection like that of the two disciples, Luk 24:31, Luk 24:32. Or, Have I here seen him that sees me? Note, (1.) The communion which holy souls have with God consists in their having an eye of faith towards him, as a God that has an eye of favour towards them. The intercourse is kept up by the eye. (2.) The privilege of our communion with God is to be looked upon with wonder and admiration, [1.] Considering what we are who are admitted to this favour. "Have I? I that am so mean, I that am so vile?" Sa2 7:18. [2.] Considering the place where we are thus favoured - "here also? Not only in Abram's tent and at his altar, but here also, in this wilderness? Here, where I never expected it, where I was out of the way of my duty? Lord, how is it?" Joh 14:22. Some make the answer to this question to be negative, and so look upon it as a penitent reflection; "Have I here also, in my distress and affliction, looked after God? No, I was a careless and unmindful of him as ever I used to be; and yet he has thus visited and regarded me:" for God often anticipates us with his favours, and is found of those that seek him not, Isa 65:1.
III. The name which this gave to the place: Beer-lahai-roi, The well of him that liveth and seeth me, Gen 16:14. It is probable that Hagar put this name upon it; and it was retained long after, in perpetuam rei memoriam - a lasting memorial of this event. This was a place where the God of glory manifested the special cognizance and care he took of a poor woman in distress. Note, 1. He that is all-seeing is ever-living; he lives and sees us. 2. Those that are graciously admitted into communion with God, and receive seasonable comforts from him, should tell others what he has done for their souls, that they also may be encouraged to seek him and trust in him. 3. God's gracious manifestations of himself to us are to be had in everlasting remembrance by us, and should never be forgotten.
It is not implausible that one who is living the life of a beginner should also be judged worthy of a blessing, for, if his progress continues toward the appropriate goal, he will arrive at perfection. But notice that when the text was talking about virtue—for it is from virtue that the true seed of Abraham comes—after God had led him outside and said to him, “Look toward heaven, and number the stars if you can count them,” he had added, “So shall your descendants be.” But notice that in the case of Hagar it is not said, “Your descendants will be like the stars,” but only “They will not be able to be numbered for their multitude.” Can you not conclude from this a difference: that the progeny of that which is perfect is luminous and that which pertains to the introductory level is not?
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SUMMARY
Genesis 16:10 records the pivotal divine promise delivered by the Angel of the LORD to Hagar, who had fled into the wilderness due to Sarai's harsh treatment. This encounter assures Hagar of an exceedingly numerous posterity, impossible to count, highlighting God's profound compassion and sovereign intervention in the lives of the vulnerable, extending His blessing even to those outside the immediate covenant line of promise.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 16:10 employs several powerful literary devices to convey its message. The most prominent is Hyperbole, seen in the phrase "that it shall not be numbered for multitude." This exaggeration emphasizes the immense, uncountable nature of Hagar's future descendants, assuring her of a vast progeny beyond human calculation. The divine pronouncement itself is a form of Divine Speech, where God directly communicates His will and promise, underscoring His active involvement and sovereign control over human affairs. Furthermore, the Hebrew idiom "multiplying, I will multiply" (harbah arhbeh) functions as a form of Intensification or Emphasis through Repetition, reinforcing the certainty and abundant nature of the promised increase. The appearance of the Angel of the LORD, who speaks with divine authority, can also be understood as a Theophany or Christophany, a visible manifestation of God, highlighting the personal and direct nature of God's intervention in Hagar's life.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 16:10 profoundly illustrates God's active involvement and compassionate nature, even in circumstances born of human error and distress. It reveals a God who sees, hears, and responds to the cries of the vulnerable and marginalized, extending His grace beyond the immediate covenant line. This promise to Hagar, while distinct from the Abrahamic covenant of promise through Isaac, demonstrates God's universal sovereignty and faithfulness to His word, proving that His plans can accommodate and even bless outcomes arising from human impatience. It underscores that God's compassion is not limited to those within His chosen covenant people but extends to all who are in need, reflecting His unchanging character.
REFLECTION AND APPLICATION
Genesis 16:10 offers profound comfort and insight for believers today, serving as a powerful reminder of God's unwavering presence and compassion in our lives. Like Hagar, we may find ourselves in desperate circumstances, feeling overlooked, abandoned, or suffering the consequences of our own imperfect choices or the actions of others. This verse assures us that God sees our distress, hears our cries, and actively intervenes, even when we feel utterly alone or outside the immediate scope of His grander plans. It encourages us to trust that God's promises are vast and often extend beyond our immediate understanding or expectations, transforming despair into hope and turning our wilderness experiences into profound encounters with His grace and provision. It challenges us to look for God's hand in unexpected places and to recognize His care for all humanity, especially those on the margins.
Questions for Reflection
FAQ
Does the promise to Hagar diminish the unique covenant with Abram?
Answer: No, the promise to Hagar does not diminish the unique covenant with Abram. While God blesses Hagar and Ishmael with numerous descendants, fulfilling His word in Genesis 17:20, the covenant of promise, through which the Messiah would ultimately come, was explicitly established with Abram and would be fulfilled through Isaac (Genesis 17:19). The blessing to Hagar demonstrates God's universal compassion and sovereignty over all peoples, distinct from the specific redemptive covenant line chosen for the unfolding of salvation history.
Why is the Angel of the LORD so significant in this passage?
Answer: The Angel of the LORD is highly significant because this figure speaks with divine authority, using "I will" statements that only God can make, such as "I will multiply thy seed exceedingly." This suggests that the Angel is not merely a created messenger but a manifestation of God Himself, often interpreted as a pre-incarnate appearance of Christ (a Christophany). This highlights God's direct, personal involvement in Hagar's desperate situation and His sovereign power to fulfill promises, even to those outside the immediate covenant family. The Angel's actions here underscore God's intimate knowledge and care for individuals.
CHRIST-CENTERED FULFILLMENT
While Genesis 16:10 specifically concerns the lineage of Ishmael, it profoundly points to Christ by demonstrating God's overarching faithfulness to His promises and His boundless compassionate nature. The ultimate fulfillment of God's promise to multiply a "seed" exceedingly is found not in a physical lineage alone, but in Christ, through whom a spiritual multitude from every nation, tribe, and tongue are gathered into God's family. Through faith in Christ, believers become Abraham's spiritual descendants and heirs according to the promise (Galatians 3:29). Just as the Angel of the LORD (often understood as a pre-incarnate Christ) saw Hagar in her distress and offered a promise of life and multiplication, so too does Christ, the incarnate Son of God, see and redeem all who are lost, marginalized, and suffering. He gathers them into His unnumbered multitude, establishing a spiritual kingdom that transcends earthly lineage and fulfills the ultimate promise of a people for God's own possession, purchased by His blood (Revelation 5:9). The compassion shown to Hagar foreshadows the expansive, inclusive grace found in the person and work of Jesus Christ, who came to seek and save the lost (Luke 19:10).