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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.
In the verses read before, it was an “angel of God” who was speaking with Hagar. Here she names him “Lord” and “God.” It is not too much of a stretch to say that the angel was not in the service of his own words but of God’s, as are also the prophets. For, in a certain sense, when angels exercise their ministry and when they foretell the future, they do the work of prophets. The name angel indicates an activity, not a substance; the same is true of the name prophet. [Since] the angel was speaking the words of God, Hagar called him God because of the One who lived in him. Similarly, when Isaiah prophesies, he sometimes speaks in his own person, as a man who has within himself the prophetic spirit, and he sometimes, as it were, makes God the character who speaks, without adding “says the Lord.” For example, he writes, “I made the earth and created man upon it,” but (it is he himself speaking) as one sent by the Lord he proclaims, “Hear, O heavens, and give ear, O earth; for the Lord has spoken.” We say this to show that the words of Isaiah are not all spoken as though he were merely an intermediary but that participation in God confers also the authority of God; and because of God’s dwelling in them, those who share in him are called gods. This is so true that an angel speaking to Moses was also called God. It is written in fact: And the angel of the Lord called him and said to him, “I am the God of Abraham, the God of Isaac and the God of Jacob.” If one looks at the minister, these are words of angels, but if one looks at the sense, they are words of God.
It is well too that the vision of the instructing Word was seen “between Kadesh and Bered.” Kadesh in fact is interpreted to mean “holy,” and Bered, “lightning.” It is between these two things that divine education takes place: the holy, on the one hand, to which it belongs (to see the divine things) and the lightning, on the other, which is a luminous state. For “your lightnings lighted up the world.”
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SUMMARY
This verse concludes the poignant narrative of Hagar's divine encounter in the wilderness, recording the naming of the well Beerlahairoi, a Hebrew phrase meaning "the well of the Living One who sees me." Its precise geographical location, "between Kadesh and Bered," is meticulously noted, immortalizing the specific place where God's compassionate presence brought comfort, direction, and life-sustaining provision to a distressed and marginalized Hagar.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 16:14 states: "Wherefore the well was called Beerlahairoi; behold, [it is] between Kadesh and Bered." This verse culminates Hagar's profound encounter, focusing on the naming of the well and its geographical markers.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Naming Convention is central, as the act of naming the well "Beerlahairoi" transforms a physical location into a symbolic memorial of a divine encounter. This is a common biblical practice, where names convey meaning and commemorate significant events, ensuring their remembrance across generations. Symbolism is also profoundly present; the "well" itself symbolizes life, sustenance, and divine provision in a barren land, representing God's active care for the vulnerable. Furthermore, the name "Beerlahairoi" is a powerful example of Theological Statement, as it encapsulates Hagar's profound theological realization ("Thou God seest me") within a geographical marker, making the well a perpetual witness to God's omniscience and compassion. The precise geographical anchoring ("between Kadesh and Bered") functions as Verisimilitude, lending authenticity and historical grounding to the narrative, emphasizing that this was a real event in a real place.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 16:14 profoundly illustrates God's intimate knowledge and compassionate care for individuals, particularly the marginalized and overlooked. Hagar, a foreign servant in distress, experiences God's direct intervention and personal acknowledgment, revealing a God who is not confined to human expectations or social hierarchies but actively engages with those in need. This encounter establishes a foundational truth: God sees, hears, and responds to the cries of the vulnerable, providing both spiritual comfort and tangible provision. The naming of the well serves as an enduring testament to this divine attribute, ensuring that the memory of God's faithfulness in a desolate place endures.
REFLECTION AND APPLICATION
The narrative of Hagar at Beerlahairoi offers profound comfort and practical application for believers today. In a world that often feels overwhelming, isolating, or indifferent, Genesis 16:14 serves as a powerful reminder that no one is invisible to God. Just as Hagar, a marginalized and desperate woman, was seen, heard, and provided for by the "God who sees," we too can find solace in the assurance that our struggles, our loneliness, and our deepest needs are known to Him. This verse encourages us to cultivate a posture of trust, acknowledging that God's compassionate gaze extends to every individual, regardless of their social standing, past mistakes, or current circumstances. It invites us to pause, reflect, and name the "wells" in our own lives—the moments, places, or provisions where God has met us in our distress—as enduring testimonies to His unwavering faithfulness. By remembering Beerlahairoi, we are called to live with the confidence that God is actively involved in our lives, offering hope, direction, and sustenance even in our most barren seasons.
Questions for Reflection
FAQ
What is the significance of the well's name, Beerlahairoi?
Answer: Beerlahairoi is a Hebrew compound phrase meaning "the well of the Living One who sees me." Its significance lies in commemorating Hagar's profound experience of being seen, known, and cared for by God in her distress. The name serves as a perpetual theological statement, emphasizing God's omniscience, compassion, and personal intervention in the lives of individuals, especially the vulnerable and marginalized, transforming a place of despair into a memorial of divine encounter.
Why is the location "between Kadesh and Bered" mentioned?
Answer: The geographical markers "between Kadesh and Bered" provide crucial historical and geographical specificity to Hagar's encounter. Kadesh (likely Kadesh-barnea) was a significant and well-known oasis in the Negev desert, while Bered's exact location is less certain but understood to be in the same arid region. This detail grounds the divine encounter in a real, desolate, and historically identifiable setting, underscoring the miraculous nature of God's presence and provision in a remote and seemingly abandoned place. It also serves to authenticate the narrative, making the event tangible and memorable.
CHRIST-CENTERED FULFILLMENT
The narrative of Hagar's encounter with the "God who sees" at Beerlahairoi finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While Hagar found a well of physical sustenance and spiritual acknowledgment in a specific place, Christ Himself is the living water who truly sees humanity's deepest spiritual thirst and offers eternal life to all who believe (John 4:10-14). The God who saw Hagar in her distress is fully revealed in Jesus, who consistently demonstrated unparalleled compassion for the outcast, the vulnerable, and the forgotten, embodying the very nature of the God who sees and actively seeks to save those who are lost (Luke 19:10). In Christ, the promise of the God who sees is not merely an encounter at a desert well, but a constant, indwelling presence and an inexhaustible provision for all who place their faith in Him. He is the ultimate fulfillment of the "Living One who sees," not only our outward circumstances but the depths of our hearts, offering redemption and reconciliation to all who feel unseen or abandoned by the world (Hebrews 4:13).