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Commentary on Genesis 16 verses 7–9
Here is the first mention we have in scripture of an angel's appearance. Hagar was a type of the law, which was given by the disposition of angels; but the world to come is not put in subjection to them, Heb 2:5. Observe,
I. How the angel arrested her in her flight, Heb 2:7. It should seem, she was making towards her own country; for she was in the way to Shur, which lay towards Egypt. It were well if our afflictions would make us think of our home, the better country. But Hagar was now out of her place, and out of the way of her duty, and going further astray, when the angel found her. Note, 1. It is a great mercy to be stopped in a sinful way either by conscience or by Providence. 2. God suffers those that are out of the way to wander awhile, that when they see their folly, and what a loss they have brought themselves to, they may be the better disposed to return. Hagar was not stopped till she was in the wilderness, and had set down, weary enough, and glad of clear water to refresh herself with. God brings us into a wilderness, and there meets us, Hos 2:14.
II. How he examined her, Gen 16:8. Observe,
1.He called her Hagar, Sarai's maid, (1.) As a check to her pride. Though she was Abram's wife, and, as such, was obliged to return, yet he calls her Sarai's maid, to humble her. Note, Though civility teaches us to call others by their highest titles, yet humility and wisdom teach us to call ourselves by the lowest. (2.) As a rebuke to her flight. Sarai's maid ought to be in Sarai's tent, and not wandering in the wilderness and sauntering by a fountain of water. Note, It is good for us often to call to mind what our place and relation are. See Ecc 10:4.
2.The questions the angel put to her were proper and very pertinent. (1.) "Whence comest thou? Consider that thou art running away both from the duty thou wast bound to and the privileges thou wast blessed with in Abram's tent." Note, It is a great advantage to live in a religious family, which those ought to consider who have that advantage, yet upon every slight inducement are forward to quit it. (2.) "Whither wilt thou go? Thou art running thyself into sin, in Egypt" (if she return to that people, she will return to their gods), "and into danger, in the wilderness," through which she must travel, Deu 8:15. Note, Those who are forsaking God and their duty would do well to remember not only whence they have fallen, but whither they are falling. See Jer 2:18, What hast thou to do (with Hagar) in the way of Egypt? Joh 6:68.
3.Her answer was honest, and a fair confession: I flee from the face of my mistress. In this, (1.) She acknowledges her fault in fleeing from her mistress, and yet, (2.) Excuses it, that it was from the face, of displeasure, of her mistress. Note, Children and servants must be treated with mildness and gentleness, lest we provoke them to take any irregular courses and so become accessory to their sins, which will condemn us, though it will not justify them.
4.How he sent her back, with suitable and compassionate counsel: "Return to thy mistress, and submit thyself under her hand, Gen 16:9. Go home, and humble thyself for what thou hast done amiss, and beg pardon, and resolve for the future to behave thyself better." He makes no question but she would be welcome, though it does not appear that Abram sent after her. Note, Those that have gone away from their place and duty, when they are convinced of their error, must hasten their return and reformation, how mortifying soever it may be.
The literal sense is clear enough. From the point of view of allegory, it is suggested that even in the case of one who has done a purposeless act that he believes to be obligatory for those who revere the shadow of the law and who is in a sense fleeing from its spiritual sense, the Word of the Master brings him back to the original divine intention. And in fact the Lord gradually made it clear that the things in Scripture that were of the shadow would cease to be, when he says, “What to me is the multitude of your sacrifices?” and “Do I eat the flesh of bulls or drink the blood of goats? Offer to God a sacrifice of thanksgiving, and pay your vows to the Most High.”11It is a great thing then to be “under the hands” of the spiritual doctrine, referred to as “mistress,” and to be “humble under her hands”; not that the slave girl is of lowly estate in herself, but only with respect to the mistress. For in this matter what is glorified is not really glorified at all, because its glory is transcendent.
As in concrete image, we see here foreshadowed the fact that once the Emmanuel has appeared and his mystery has been shown to the world, the types of the Mosaic cult necessarily disappear, giving way to the evangelical teachings, the better and more perfect precepts. Of what image am I speaking? Because Sarah had not had children, Hagar, after having given birth to Ishmael, began to show arrogant contempt for her owner, the free woman. Sarah was unable to bear that arrogance and began also to mistreat the Egyptian woman. The latter fled from the house and lost her way in the desert. An angel from heaven asked her where she was going and where she had come from. She replied, “I am fleeing from my mistress, Sarah.” And the holy angel replied, “Return to your mistress, and humble yourself under her hands.” She was ordered then, by the voice of the angel, not to depart from the free woman—from instruction, that is, which summons to the dignity of free persons—and to humble herself instead under the free woman’s hands. The cult according to the law, in fact, which takes place through images and types, is as it were the servant of evangelical teachings. In it, obscurely, the beauty of the truth is revealed. At this point in time, the law, which was once established by Moses through the ministry of angels, receives an order from the voice of an angel to bend the neck to the evangelical oracles and to bow and yield, even if unwillingly, to the free woman. This, I maintain, is the spiritual interpretation of Hagar’s imposed submission to the rule of Sarah. We should remember, moreover, that even the venerable Paul sees Hagar and Sarah as prefiguring the two Testaments: “One, who bears children for slavery, and corresponds to the present Jerusalem,” and the other—Sarah—who bears for the dignity of the free.
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SUMMARY
Genesis 16:9 presents a pivotal divine encounter where the Angel of the LORD commands Hagar, who has fled from Sarai's harsh treatment, to return to her mistress and submit to her authority. This instruction, delivered in the wilderness, underscores God's active involvement in the lives of individuals, His compassionate care for the distressed and marginalized, and the often counter-intuitive nature of divine wisdom that calls for humility and obedience even in challenging and seemingly unfair circumstances, all within the unfolding tapestry of His sovereign plan for Abraham's descendants.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices. The most prominent is Theophany or Christophany, referring to the appearance of God or a pre-incarnate Christ. The "angel of the LORD" is consistently depicted throughout the Old Testament as speaking with divine authority, accepting worship, and performing actions only God can do, strongly suggesting a direct manifestation of God Himself. This divine encounter underscores the Dramatic Irony of the situation, as Hagar, a seemingly insignificant slave, receives direct divine communication and promises, while Sarai and Abram are left to grapple with their human-driven solutions. The commands themselves are Imperatives, direct and authoritative, emphasizing the non-negotiable nature of God's will. Furthermore, the entire episode serves as Foreshadowing, hinting at God's ongoing involvement in the lives of His people, His care for the vulnerable, and the often unexpected ways His redemptive plan unfolds, even through human imperfection and suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 16:9 profoundly illustrates God's active and personal involvement in the lives of individuals, even those who are marginalized or overlooked by society. It reveals that divine providence extends beyond the covenant family to encompass all who are touched by His plan. God's command to Hagar, though challenging, reflects a deeper wisdom that seeks to restore order, ensure safety, and facilitate the unfolding of His purposes, even if it requires humility and submission in difficult circumstances. This passage teaches us that true obedience often means trusting God's direction even when it contradicts our immediate desires or seems counter-intuitive, knowing that His ultimate aim is always for our good and the advancement of His kingdom.
REFLECTION AND APPLICATION
Genesis 16:9 offers profound lessons for contemporary believers navigating challenging relationships and difficult life circumstances. Like Hagar, we often face situations where our natural inclination is to flee from discomfort, conflict, or perceived injustice. However, this passage calls us to consider that God's wisdom may sometimes lead us back into, or through, such trials with a posture of humility and trust. It reminds us that God sees our distress, hears our cries, and is intimately involved in our lives, even when we feel abandoned or overlooked. His commands, though sometimes demanding, are always rooted in His perfect wisdom and love, designed to bring about His ultimate good and to align us with His sovereign purposes. Our willingness to submit to His direction, even when it requires us to humble ourselves or endure hardship, positions us to experience His continued provision, protection, and the unfolding of His blessings in ways we might not anticipate. It encourages us to seek His guidance not just for escape, but for transformation within our trials.
Questions for Reflection
FAQ
Why did the Angel of the LORD command Hagar to return to a potentially abusive situation?
Answer: The command to "return to thy mistress, and submit thyself under her hands" was not an endorsement of abuse, but a directive within God's larger sovereign plan for Hagar, Ishmael, and the Abrahamic lineage. Firstly, it ensured Hagar's physical safety from the perils of the wilderness, where she was pregnant and alone. Secondly, it was crucial for the birth of Ishmael within Abram's household, connecting him to the patriarchal narrative and ensuring his place as a descendant of Abram, through whom God would also establish a great nation (Genesis 16:10). God's intervention also included a promise of blessing and a prophecy about Ishmael's future, indicating His continued care and provision for Hagar even in difficult circumstances (Genesis 16:11-12). The submission was about humility and trust in God's path, allowing Him to work out His purposes, rather than passively accepting mistreatment without divine oversight. God's presence and promises to Hagar transformed her return from an act of simple subjugation into an act of faith.
Who is the "angel of the LORD" mentioned in this verse?
Answer: The "angel of the LORD" (Hebrew: mălʼâk Yᵉhôvâh) is a significant and unique figure in the Old Testament. In many theological interpretations, particularly within evangelical Christianity, this figure is understood as a pre-incarnate appearance of Jesus Christ (a Christophany) or a direct manifestation of God Himself. This interpretation is strongly supported by the divine authority the Angel exercises throughout the narrative, speaking and acting with the prerogatives of God. For instance, this "Angel" promises to multiply Hagar's offspring (Genesis 16:10), hears her prayer, and is subsequently referred to by Hagar as "You are the God who sees me" (Genesis 16:13). This encounter highlights God's direct, personal, and compassionate engagement with humanity, foreshadowing the ultimate revelation of God in the person of Jesus Christ.
CHRIST-CENTERED FULFILLMENT
Genesis 16:9, with the appearance of the "angel of the LORD," serves as a profound foreshadowing of Jesus Christ, the ultimate Messenger and Embodiment of God's presence. The Angel's divine authority, compassionate pursuit of the distressed and marginalized (Hagar in the wilderness), and direct intervention in human affairs resonate deeply with Christ's own ministry. Just as the Angel called Hagar to a difficult path of return and submission for her ultimate good and the unfolding of God's plan, so too does Christ, our Good Shepherd, call His followers to humble submission to God's will, even when it involves hardship or suffering. His own life perfectly exemplified this radical obedience, culminating in His submission to the cross for the redemption of humanity (Philippians 2:8). The Angel's promise of blessing to Hagar's descendants, and His role in preserving the lineage through which Christ would eventually come, points to Jesus as the one who brings true fulfillment to all of God's promises (2 Corinthians 1:20) and offers ultimate refuge, peace, and reconciliation to all who humble themselves and submit to His Lordship (Matthew 11:28-30).