Genesis

IT might have been thought that after the experience recorded in chapter xv. Abraham would have been enabled to continue along the pathway of God’s will without hesitation, mistake, or trouble. But we know by our own experience the proneness of the believer to blunder and fall into error and sin all through his earthly pilgrimage, no matter how far advanced his course or mature his experience. In the story of Hagar we come upon the record of another shadow which fell on Abraham’s life. He is brought face to face with a specious temptation, and for lack of spiritual perception he falls into the snare, which leads to serious and very far-reaching consequences.

The temptation came originally from Sarah. Waiting had evidently told upon her, and this action was the result. Yet we must not overlook the fact that Abraham yielded even though the first suggestion came from his wife.

It had not yet been clearly revealed that Sarah was to be the mother of the promised seed, and probably this led to her impatience. Hagar, a "bond-slave," was her mistress’s personal property, "a living chattel" and any child of the bond-slave would necessarily belong to the mistress, not the mother.

There was evident faith in God’s promise in this proposal of Sarah’s. She fully believed that Abraham was to have the seed promised by God. We can therefore understand that her suggestion meant a very genuine piece of self-denial. The practice was a common one, and Sarah was but the creature of her age in urging it on Abraham. Nevertheless, though Sarah s motive was good, genuine, and involved self-sacrifice, the proposal was wrong in itself, and, at the same time, wrong in its method of obtaining the end sought, it was wrong against God, Whose word had been given and whose time should have been waited. It was wrong against Abraham, leading him out of the pathway of patient waiting for God’s will. It was wrong against Hagar, and did not recognize her individuality and rights in the matter. It was wrong against Sarah herself, robbing her of a high privilege as well as leading to disobedience.

II. The Sorrowful Results (Gen 16:4-6).

The outcome of Abraham’s yielding was soon seen in the effects which came upon all.

The first effect was pride (Gen 16:4). Hagar’s insolence was perfectly natural, and her reproach of her mistress, even though insolent, quite inevitable. Human nature is always human nature, and this reproach stung Sarah’s pride to the quick, with the results that are well known. The next result was jealousy (Gen 16:5). Now Sarah blames Abraham, a somewhat curious and very unfair attitude. My wrong be upon thee. This may be interpreted, "My injury belongs to thee as well," or, "May the injury to me return to thee!" It is a little surprising that Sarah’s quick womanly perception did not forewarn her of these results of pride and jealousy.

Then followed misery (Gen 16:6). This came upon Abraham with real force. He was, of course, powerless in the matter, as Hagar was her mistress’s absolute property. He could not interfere, and was compelled to accept the inevitable, and say that Sarah must do as it pleased her.

And not least was the injustice (Gen 16:6). This came upon Hagar, with whom Sarah dealt hardly. Hagar found herself once more a slave, and this time with personal maltreatment such as she had never experienced before.

It is easy for us to see as we read the story how inevitable these results were. Would that we ourselves realized beforehand all such inevitableness!

What a picture of real life is found in this in. The chapter! Man is seen blundering, sinning, and suffering, and then God intervenes with His overruling providence, wisdom, and grace.

We see the blessed truth of Divine interest in human troubles (Gen 16:7). The angel found her. God had not overlooked what had taken place, and now He interposes in order to bring about the best possible results after the error and sin of His children. How often God has had to do this for His children since that day!

We observe, too, the Divine call for perfect submission (Gen 16:8-9). The questions whence and whither recall Hagar to her position, and the slave woman tells the simple truth about her flight. The Divine command is that she should return and submit herself. It will be noticed that the quasi- marriage is not for an instant acknowledged. Sarah is still Hagar s mistress. This call for submission was the first step towards blessing in Hagar s life. The same is true to-day. 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.

We have also the Divine assurance of definite blessing (Gen 16:10). God accompanies His call for submission by the promise of blessing to her child. He never makes a demand without giving us a promise. Thus He encouraged and incited her to the very submission from which she doubtless shrank.

And above all there is the Divine revelation of overruling providence (Gen 16:11-12). God told her that she should have a son and also of his name and its meaning (Ishmael; God shall hear). Thus every time she mentioned his name she might be reminded of God’s promises. Her son’s character and relation to others were also revealed (Gen 16:12), an additional encouragement to the poor creature in her misery and trouble.

This interposition had its immediate and blessed effect on Hagar. It led to a realization of the Divine presence (Gen 16:13.) She called the name. . . . "Thou God seest me," or "The God of my vision." The Divine Presence thus came into her life with its blessing and cheer.

It prompted a memorial of the Divine promise (Gen 16:14). "The well was called Beer-lahai-roi." See margin, "The well of Him that liveth and seeth me; that is, the well where life is preserved after seeing God."

It elicited obedience to the Divine will. She returned to her mistress, accepted the position, and all things were fulfilled according to the Divine revelation.

1. The continuance of the old nature.

How Suggestions truly this fact of the spiritual life is proved by this chapter! Is it not also manifest in daily experience? The most deeply taught believer is not exempt from the temptations, weaknesses, and tendencies of the old sinful nature.

2. The occurrence of special dangers.

Here again we are face to face with a well-known fact of the spiritual life. Our life may be lived for days, and weeks, and months without anything exceptional occurring, and then suddenly a special temptation may arise which leads us into sin.

3. The unexpected sources of temptation.

Abraham’s temptation came from the nearest and dearest in his life, the very source whence trouble might have been least expected. So it often in to-day. Satan uses even the holiest of relationships and the closest of ties to bring about sin, and we ought not to be ignorant of his devices.

4. The combination of high motives and wrong actions.

Sarah’s motives were undoubtedly good, and we may fully believe that Abraham was actuated in the same way, and jet their actions were manifestly wrong. How frequently this remarkable combination of good motive and bad conduct occurs in history and daily life! The end does not justify the means, whatever people may say.

5. The far-reaching effects of a believer’s sin.

Evil-doing on the part of a child of God is perhaps the very worst thing that can happen, and often has very widespread effects. It has been well pointed out by a modern writer that the existence of Mohammedanism to-day is really to be traced to Abraham’s false step; Mohammedanism which is in some respects the deadliest opponent of Christianity. Isaac and Ishmael still struggle in fierce opposition.

6. The necessity of prolonged waiting on God.

God’s will must be realized in God’s way, and God’s way often involves waiting God’s time. The union of faith and patience (Heb 6:12) is one of the prime necessities of true spiritual life.

7. The supreme secret of all true living.

Abraham could hardly have been living in close touch with God, or his spiritual perception would have been keen enough to detect the danger lurking in Sarah’s temptation. The only protection against error in thought and action is found in abiding with God, living in fellowship with Him, listening to His voice in His word, and keeping the pathway to His presence clear by prayer and alertness of attitude before Him. They that know their God shall be strong and do (Dan 11:32, Heb.).