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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe - While we must not apply these traits (HERE ASCRIBED TO ISHMAEL) to every descendant of Ishmael, the centuries-long hostility between the Jews and the Arabs is too well known to be ignored. The Arab nations are independent peoples, dwelling in the desert lands and resisting the encroachments of other nations, especially Israel and her allies. QUESTION - Has anyone ever seen God? ANSWER - “No one has ever seen God” (John 1:18a). This statement refers to the spiritual nature of God. God is spirit (John 4:24a), and so we are naturally limited in perceiving Him. Physical eyes cannot behold spiritual beings. The Lord Jesus Christ is a unique case: “No one has ever gone into heaven except the one who came from heaven—the Son of Man” (John 3:13). Since He is both the Son of Man and the Son of God, Jesus knows both the earthly and heavenly realms. He descended from heaven, where “he was with God in the beginning” (John 1:2). Jesus has seen God; in fact, Jesus is the embodiment of all God is: “No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known” (John 1:18; cf. Colossians 2:9). Because of our physical, moral, and spiritual limitations, God the Father sent His one-and-only Son into the world. Through Jesus Christ, we know God and are redeemed from our sin. If we want to see God, we must look to Jesus. Those who beheld Jesus as He walked this earth were, in a sense, seeing God—not God as a spirit but God clothed in humanity (John 14:9). When Moses talked with God at the burning bush, “Moses hid his face, because he was afraid to look at God” (Exodus 3:6). Later, God tells Moses, “You cannot see my face, for no one may see me and live” (Exodus 33:20). In other words, truly seeing God as He is, in the fullness of His glory, is more than any mortal can tolerate (cf. Isaiah 6:5). Moses was allowed a glimpse of God’s glory, but, for his own protection, most of God’s glory was kept hidden from him (Exodus 33:21–23). What, then, should we do with other passages that describe various people “seeing” God? For example, in Exodus 33, the same chapter in which Moses cannot see God, Moses speaks to God “face to face” (verse 11). In this instance, we must understand the phrase face to face as a figure of speech indicating Moses and God were in close communion. They were speaking to each other as if they were two human beings holding a conversation. There are other times when people seem to have seen God: • In Genesis 32:22–32, Jacob wrestles with someone who is later revealed to be God. When the incident was over and Jacob felt the full import of what had just happened, he was overawed: “So Jacob called the place Peniel, saying, ‘It is because I saw God face to face, and yet my life was spared’” (verse 30). However, Jacob did not see God in all His glory, and he did not see God in spirit form. On a purely physical level, Jacob wrestled a theophany, a manifestation of God in human form. • In Judges 13:1–23, Samson’s parents have an interaction with the angel of the Lord. They don’t realize they are speaking to the angel of the Lord until the angel performs a sign and ascends to heaven before their eyes. At that point, Samson’s father is terrified: “‘We are doomed to die!’ he said to his wife. ‘We have seen God!’” (verse 22). But, as in Jacob’s case, they had only seen God appearing as an angel. This is another example of a theophany (or Christophany). • In Isaiah 6:1–13, Isaiah has a vision of “the Lord, high and exalted, seated on a throne” (verse 1). There are seraphim present, and even they cover their faces in God’s presence (verse 2). Isaiah’s immediate reaction is fear due to his sin: “Woe to me!” he cries. “I am ruined! . . . My eyes have seen the King, the Lord Almighty” (verse 5). God then atones for Isaiah’s sin and commissions him as a prophet. Of note here is that Isaiah is experiencing a prophetic vision; thus, he is not seeing Yahweh, per se, but a symbol of His presence and majesty. Or this could be another Christophany (see John 12:41). No one has ever seen God, who is “the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen” (1 Timothy 6:15–16, emphasis added). It is only through God’s only begotten Son, Jesus Christ, that we can approach God, know God, and see God.GotQuestions.org QUESTION - What does it mean that no one has seen God (1 John 4:12)? ANSWER -1 John 4:12 says, “No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.” The same assertion that no one has ever seen God can be found in other parts of Scripture, such as John 1:18. But what does this statement signify, especially in light of Moses, Gideon, and others who seem to have seen God? Scripture proclaims that no one has seen God because God is a spiritual being, and our eyes are limited to perceiving only physical, material objects—and even that has limits. God is invisible. Just as we cannot see the wind, we cannot see God. Furthermore, it’s important to distinguish between what is possible and what is reasonable. While anything can happen within the realm of possibilities, is it reasonable to expect created beings to be able to see the Creator of the universe? When we factor in the existence of the spiritual realm, it becomes clearer why the idea of seeing God with our limited human eyes is impossible. So, the skeptic asks, how can we ever come to know God if we can't see Him? In response, we assert that God took the first step to meet us in the person of Jesus. Therefore, if we seek to know God, we should look at Jesus. John 1:18 states, “No one has ever seen God. But the unique One, who is himself God, is near to the Father’s heart. He has revealed God to us” (NLT). The writer of Hebrews also affirms this by stating, “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe” (Hebrews 1:1–2). Not only did Jesus redeem us from our sins, but He also made God visible (and approachable) to us. What about passages in the Old Testament that seem to suggest people met God and even wrestled with Him? For example, Exodus 33 says on one hand that Moses couldn’t see God (verse 20) yet also records that “the Lord would speak to Moses face to face, as one speaks to a friend.” (verse 11). The expression “face to face” seems to be more of a figure of speech, emphasizing the intimacy between God and Moses. Or it could be that Moses saw a theophany—a visible manifestation of God. Other possible theophanies in the Old Testament include Jacob’s wrestling match (Genesis 32:22–30), Abraham’s conversation with God near Sodom and Gomorrah (Genesis 18:1–33), the appearance of an angel to Samson’s parents (Judges 13:1–23), and the angel who spoke to Gideon (Judges 6). Therefore, while no one has ever beheld God in His essence, He has manifested Himself numerous times in human form and engaged in conversation with His people. These theophanies in the Old Testament foreshadow the Incarnation, where God the Son assumes human flesh. After John states that no one has ever seen God, he writes, “But if we love one another, God lives in us, and his love is made complete in us.” The love Christians demonstrate reflects God’s love. We cannot see God, yet when we exercise love, we know that God is dwelling in us. Christian love serves as tangible evidence of God and the gospel.GotQuestions.org QUESTION - What is a theophany? What is a Christophany? ANSWER - A theophany is a manifestation of God in the Bible that is tangible to the human senses. In its most restrictive sense, it is a visible appearance of God in the Old Testament period, often, but not always, in human form. Some of the theophanies are found in these passages: 1. Genesis 12:7-9 – The Lord appeared to Abraham on his arrival in the land God had promised to him and his descendants. 2. Genesis 18:1-33 – One day, Abraham had some visitors: two angels and God Himself. He invited them to come to his home, and he and Sarah entertained them. Many commentators believe this could also be a Christophany, a pre-incarnate appearance of Christ. 3. Genesis 32:22-30 – Jacob wrestled with what appeared to be a man, but was actually God (vv. 28-30). This may also have been a Christophany. 4. Exodus 3:2 - 4:17 – God appeared to Moses in the form of a burning bush, telling him exactly what He wanted him to do. 5. Exodus 24:9-11 – God appeared to Moses with Aaron and his sons and the seventy elders. 6. Deuteronomy 31:14-15 – God appeared to Moses and Joshua in the transfer of leadership to Joshua. 7. Job 38–42 – God answered Job out of the tempest and spoke at great length in answer to Job’s questions. Frequently, the term “glory of the Lord” reflects a theophany, as in Exodus 24:16-18; the “pillar of cloud” has a similar function in Exodus 33:9. A frequent introduction for theophanies may be seen in the words “the Lord came down,” as in Genesis 11:5; Exodus 34:5; Numbers 11:25; and Nu 12:5. Some Bible commentators believe that whenever someone received a visit from “the angel of the Lord,” this was in fact the pre-incarnate Christ. These appearances can be seen in Genesis 16:7-14; Genesis 22:11-18; Judges 5:23; 2 Kings 19:35; and other passages. Other commentators believe these were in fact angelophanies, or appearances of angels. While there are no indisputable Christophanies in the Old Testament, every theophany wherein God takes on human form foreshadows the incarnation, where God took the form of a man to live among us as Emmanuel, “God with us” (Matthew 1:23).GotQuestions.org Related Resource: Has anyone ever seen God? | GotQuestions.org If Moses met face to face with God, why, later, was he not allowed to see God’s face? | GotQuestions.org Genesis 16:13 Then she called the name of the LORD who spoke to her, “You are a God who sees”; for she said, “Have I even remained alive here after seeing Him?” AMP Then she called the name of the Lord who spoke to her, “You are God Who Sees”; for she said, “Have I not even here [in the wilderness] remained alive after seeing Him [who sees me with understanding and compassion]?” AMPC So she called the name of the Lord Who spoke to her, You are a God of seeing, for she said, Have I [not] even here [in the wilderness] looked upon Him Who sees me [and lived]? Or have I here also seen [the future purposes or designs of] Him Who sees me? CSB So she named the Lord who spoke to her: “You are El-roi,” for she said, “In this place, have I actually seen the one who sees me?” CEB Hagar named the Lord who spoke to her, “You are El Roi” because she said, “Can I still see after he saw me?” CJB So she named Adonai who had spoken with her El Ro’i [God of seeing], because she said, “Have I really seen the One who sees me [and stayed alive]?” ERV The Lord talked to Hagar. She began to use a new name for God. She said to him, “You are ‘God Who Sees Me.’” She said this because she thought, “I see that even in this place God sees me and cares for me!” ESV So she called the name of the Lord who spoke to her, “You are a God of seeing,” for she said, “Truly here I have seen him who looks after me.” EXB The slave girl gave a name to the Lord who spoke to her: “You are ‘·God who sees me [or God of seeing; Hebrew El-Roi]’ ” because she said to herself, “Have I really seen God who sees me?” GW Hagar named the Lord, who had been speaking to her, “You Are the God Who Watches Over Me.” She said, “This is the place where I watched ⌞the one⌟ who watches over me.” HCSB So she called the Lord who spoke to her: The God Who Sees, for she said, “In this place, have I actually seen the One who sees me?” LEB So she called the name of Yahweh who spoke to her, “You are El-Roi,” for she said, “Here I have seen after he who sees me.” TLB Thereafter Hagar spoke of Jehovah—for it was he who appeared to her—as “the God who looked upon me,” for she thought, “I saw God and lived to tell it.” MSG She answered God by name, praying to the God who spoke to her, “You’re the God who sees me! “Yes! He saw me; and then I saw him!” NOG Hagar named Yahweh, who had been speaking to her, “You Are El Roi.” She said, “This is the place where I watched the one who watches over me.” NET So Hagar named the Lord who spoke to her, “You are the God who sees me,” for she said, “Here I have seen one who sees me!” NLT Thereafter, Hagar used another name to refer to the Lord, who had spoken to her. She said, “You are the God who sees me.” She also said, “Have I truly seen the One who sees me?” NRSVACE So she named the Lord who spoke to her, ‘You are El-roi’; for she said, ‘Have I really seen God and remained alive after seeing him?’ OJB And she called the Shem of Hashem Who spoke unto her, El Roi (G-d Who Sees); for she said, Have I also here seen after Him that seeth me? VOICE As a result of this encounter, Hagar decided to give the Eternal One who had spoken to her a special name because He had seen her in her misery. Hagar: I’m going to call You the God of Seeing because in this place I have seen the One who watches over me. called: Ge 16:7,9,10 22:14 28:17:19 32:30 Judges 6:24 Thou: Ge 32:30 Ex 33:18-23 34:5-7 Ps 139:1-12 Pr 5:21 15:3 him that: Ge 31:42 Genesis 16 Resources - Multiple sermons and commentaries EL ROI GOD WHO SEES Play the song 'The God Who Sees' a song that speaks of the God Who sees Hagar in her distress. THOUGHT - Dear believer, you are beloved by the Great and Mighty God. That is truth that will forever be your firm foundation no matter how great the "earthquake" is that you are experiencing (or will experience). Take a moment and listen to this song and may the Holy Spirit, our Comforter, minister deeply to your innermost being with the words, for El Roi is The God Who Sees. In Yeshua's Name. Amen. Then she called the name of the LORD who spoke to her, “You are a God who sees” - Hagar names Jehovah by a new name El Roi: God Who Sees This is the only place in the OT where someone gives Deity a name. Steven
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Wiersbe has an interesting thought regarding Sarai's giving Hagar to Abram - Sarah knew that she was incapable of bearing a child but that her husband was still capable of begetting a child. God had specifically named Abraham as the father of the promised heir, but He had not yet identified the mother. Logically, it would be Abraham’s wife, but perhaps God had other plans. Sarah was “secondguessing’’ God, and this is a dangerous thing to do. Remember, true faith is based on the Word of God (Rom. 10:17) and not on the wisdom of man (Prov. 3:5–6), because “faith is living without scheming.’’ Sarah said, “It may be’’; she did not say, “Thus saith the Lord!’’ God had told Abraham, “Know of a surety’’ (Gen. 15:13), but Sarah had no such assurance on which to base her actions. Genesis 16:4 He went in to Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her sight. her mistress: 1Sa 1:6-8 2Sa 6:16 Pr 30:20,21,23 1Co 4:6 13:4,5 Genesis 16 Resources - Multiple sermons and commentaries Related Passages: Proverbs 20:21-23 Under three things the earth quakes, And under four, it cannot bear up: 22 Under a slave when he becomes king, And a fool when he is satisfied with food, 23 Under an unloved woman when she gets a husband, And a maidservant when she supplants her mistress. HAGAR CONCEIVES! SARAI DESPISES! He went in to Hagar - This is a euphemism for sexual intercourse. “In whatever man does without God, he must fail miserably, or succeed more miserably.” --George MacDonald And she conceived - Who allowed this conception? Clearly the LORD, because children are a gift of the LORD (Ps 127:3) Often (as in this case) God allows our sin to come to full bloom and bring forth the consequences of our willful rebellion! Woe! When the way of faith (which involves patient waiting) was abandoned and the way of human wisdom was taken, Abram was caught in a chain of inevitable consequences which would bring grief for years not only to him but to the entire world for millennia (Ishmael became the ancestor of the Arabs, who are still hostile to the Jews and as I write in Fall, 2023 Israel has suffered a major defeat at the hands of Hamas, descendants of Ishmael!) THOUGHT- Oh how we need to consider the possible long term consequences of short term pleasure of sin (Heb 11:25+)! And when she saw that she had conceived, her mistress was despised (qalal; Lxx = atimazo - treated with disrespect or shamefully, dishonored) in her sight - We could subtitle this section "Tension in the Tent!" Sarai didn’t see this coming but when we play God, we lack God’s vision. In short, we are not “The God who Sees” as Hagar later names God! "She" refers to Sarai who began to see Hagar's abdomen enlarging, clear evidence that she had conceived a child with Abram. The very goal Sarai had willfully sought becomes a reality and stirs deep emotions in Sarai. We gain a sense of the meaning of the word despise (qalal) in its uses in Ge 8:21 and Ge 12:3 where in both passages it is translated curse. Sarai began to treat Hagar with contempt, with open disrespect. Warren Wiersbe - When you follow the wisdom of the world, you will end up warring like the world (Jas 3:13-18). Of all fights, family fights are the most painful and the most difficult to settle. Had Hagar maintained the attitude of a servant, things might have been different; but she became proud, and this irritated her mistress (Pr 30:21-23). The first thing they should have done was build an altar, worship the Lord, and tell Him their problems. They should have confessed their sins and received His gracious forgiveness. Once you stop fighting with God and with yourself, you will have an easier time not fighting with others. The first step toward reconciliation with others is getting right with God. Hagar's harsh treatment by barren Sarai reminds me of barren Hannah's harsh treatment by a fecund Peninnah in 1 Samuel 1:6+, the writer recording that "Her (HANNAH'S) rival (PENINNAH), however, would provoke her bitterly to irritate her, because the LORD had closed her womb." Read 1 Samuel 1:1-28+ and note how Hannah did not run from her problem but took her problem to the LORD and he answered, giving her a son, Samuel! Matthew Henry (concise) - Verses 4-6. Abram's unhappy marriage to Hagar very soon made a great deal of mischief. We may thank ourselves for the guilt and grief that follow us, when we go out of the way of our duty. See it in this case, Passionate people often quarrel with others, for things of which they themselves must bear the blame. Sarai had given her maid to Abram, yet she cries out, My wrong be upon thee. That is never said wisely, which pride and anger put into our mouths. Those are not always in the right, who are most loud and forward in appealing to God: such rash and bold imprecations commonly speak guilt and a bad cause. Hagar forgot that she herself had first given the provocation, by despising her mistress. Those that suffer for their faults, ought to bear it patiently, 1 Peter 2:20. Despised 07043) qalal means first of all to be slight, to be trivial, to be trifling, to be swift. There are a number of nuances of this verb but most reflect somehow upon the main idea of slightness or lightness and thus the first use of galal in Ge 8:8, 11 refer to the flood waters being abated (receding, becoming "slight" if you will). In Ge 8:21 in the third use of galal God promises to "never again curse the ground on account of man." Over 1/2 of the uses of galal are rendered as some variation of to curse. One of the more famous uses is in Ge 12:3 where Jehovah promises "I will bless those who bless you, and the one who curses (qalal) you I will curse (arar - 0779)." Sarah "despised (considered slight so to speak or "to be of no account in the eyes of")" Hagar when the latter became pregnant with Abram's child Ishmael (Ge 16:4, 5). Matthew Henry Notes: Ge 16:4-6 We have here the immediate bad consequences of Abram's unhappy marriage to Hagar. A great deal of mischief it made quickly. When we do not well both sin and trouble lie at the door; and we may thank ourselves for the guilt and grief that follow us when we go out of the way of our duty. See it in this story. I. Sarai is despised, and thereby provoked and put into a passion, Ge 16:4. Hagar no sooner perceives herself with child by her master than she looks scornfully upon her mistress, upbraids her perhaps with her barrenness, insults over her, to make her to fret (as 1 Sa. 1:6), and boasts of the prospect she had of bringing an heir to Abram, to that good land, and to the promise. Now she thinks herself a better woman than Sarai, more favoured by Heaven, and likely to be better beloved by Abram; and therefore she will not submit as she has done. Note, 1. Mean and servile spirits, when favoured and advanced either by God or man, are apt to grow haughty and insolent, and to forget their place and origin. See Prov. 29:21; 30:21-23. It is a hard thing to bear honour aright. 2. We justly suffer by those whom we have sinfully indulged, and it is a righteous thing with God to make those instruments of our trouble whom we have made instruments of our sin, and to ensnare us in our own evil counsels: this stone will return upon him that rolleth it. II. Abram is clamoured upon, and cannot be easy while Sarai is out of humour; she upbraids him vehemently, and very unjustly charges him with the injury (Ge 16:5): My wrong be upon thee, with a most unreasonable jealousy suspecting that he countenanced Hagar's insolence; and, as one not willing to hear what Abram had to say for the rectifying of the mistake and the clearing of himself, she rashly appeals to God in the case: The Lord judge between me and thee; as if Abram had refused to right her. Thus does Sarai, in her passion, speak as one of the foolish women speaketh. Note, 1. It is an absurdity which passionate people are often guilty of to quarrel with others for that of which they themselves must bear the blame. Sarai could not but own that she had given her maid to Abram, and yet she cries out, My wrong be upon thee, when she should have said, What a fool was I to do so! That is never said wisely which pride and anger have the inditing of; when passion is upon the throne, reason is out of doors, and is neither heard nor spoken. 2. Those are not always in the right who are most loud and forward in appealing to God. Rash and bold imprecations are commonly evidences of guilt and a bad cause. III. Hagar is afflicted, and driven from the house, Ge 16:6. Observe, 1. Abram's meekness resigns the matter of the maid-servant to Sarai, whose proper province it was to rule that part of the family: Thy maid is in thy hand. Though she was his wife, he would not countenance nor protect her in any thing that was disrespectful to Sarai, for whom he still retained the same affection that ever he had. Note, Those who would keep up peace and love must return soft answers to hard accusations. Husbands and wives particularly should agree, and endeavour not to be both angry together. Yielding pacifies great offenses. See Prov. 15:1. 2. Sarai's passion will be revenged upon Hagar: She dealt hardly with her, not only confining her to her usual place and work as a servant, but probably making her to serve with rigour. Note, God takes notice of, and is displeased with, the hardships which harsh masters unreasonably put upon their servants. They ought to forbear threatening, with Job's thought, Did not he that made me make him? Job 31:15. 3. Hagar's pride cannot bear it, her high spirit having become impatient of rebuke: She fled from her face. She not only avoided her wrath for the present, as David did Saul's, but she totally deserted her service, and ran away from the house, forgetting, (1.) What wrong she hereby did to her mistress, whose servant she was, and to her master, whose wife she was. Note, Pride will hardly be restrained by any bonds of duty, no, not by many. (2.) That she herself had first given the provocation, by despising her mistress. Note, Those that suffer for their faults ought to bear their sufferings patiently, 1 Pet. 2:20. Genesis 16:5 And Sarai said to Abram, “May the wrong done me be upon you. I gave my maid into your arms, but when she saw that she had conceived, I was despised in her sight. May the LORD judge between you and me.” AMP Then Sarai said to Abram, “May [the responsibility for] the wrong done to me [by the arrogant behavior of Hagar] be upon you. I gave my maid into your arms, and when she realized that she had conceived, I was despised and looked on with disrespect. May the Lord judge [who has done right] between you and me.” AMPC Then Sarai said to Abram, May [the responsibility for] my wrong and deprivation of rights be upon you! I gave my maid into your bosom, and when she saw that she was with child, I was contemptible and despised in her eyes. May the Lord be the judge between you and me. CSB Then Sarai said to Abram, “You are responsible for my suffering! I put my slave in your arms, and when she saw that she was pregnant, I became contemptible to her. May the Lord judge between me and you.” CEB Sarai said to Abram, “This harassment is your fault. I allowed you to embrace my servant, but when she realized she was pregnant, I lost her respect. Let the Lord decide who is right, you or me.” CEV Then Sarai said to Abram, “It's all your fault! I gave you my slave woman, but she has been hateful to me ever since she found out she was pregnant. You have done me wrong, and you will have to answer to the Lord for this.” ERV Then Sarai said to Abram, “My slave girl now hates me, and I blame you for this. I gave her to you, and she became pregnant. Then she began to feel that she is better than I am. I want the Lord to judge which of us is right.” EXB Then Sarai said to Abram, “·This is your fault [May the wrong/violence done to me be on you]. I gave my slave girl ·to you [into your embrace; into your lap], and when she ·became pregnant [conceived], she began to ·treat [look on] me ·badly [with contempt]. Let the Lord ·decide who is right—[judge between] you or me.” GW So Sarai complained to Abram, “I’m being treated unfairly! And it’s your fault! I know that I gave my slave to you, but now that she’s pregnant, she’s being disrespectful to me. May the Lord decide who is right—you or me.” TLB Then Sarai said to Abram, “It’s all your fault. For now this servant girl of mine despises me, though I myself gave her the privilege of being your wife. May the Lord judge you for doing this to me!” MSG Sarai told Abram, “It’s all your fault that I’m suffering this abuse. I put my maid in bed with you and the minute she knows she’s pregnant, she treats me like I’m nothing. May God decide which of us is right.” wrong: Lu 10:40,41 the Lord: Ge 31:53 Ex 5:21 1Sa 24:12-15 2Ch 24:22 Ps 7:8 35:23 43:1 Genesis 16 Resources - Multiple sermons and commentaries MISTREAT THE MAID BLAME THE MAN! And Sarai said to Abram, “May the wrong (chamas/hamas) done me be upon you - Sarai attempts to deflect the blame! There is nothing like the wrath of an angry woman! She is wishing the wrong she has experienced would be on Abram (see some of the translation above)! Wrong refers to violence or malicious conduct intended to injure another. Wrong (chamas/hamas) is a strong Hebrew word used elsewhere in Genesis to describe the sins that prompted the flood (Ge 6:11, 13) and the vicious retaliation wreaked by Simeon and Levi (Ge 49:5; cf. 34:25). In effect, what Sarai is saying is "It’s all your fault!" She is not all wrong. Abram said "yes" when he could have said "no" to Sarai's plan! He played the passivity card and jettisoned his leadership role! So in a sense he was an accomplice to the sin! Now back to Sarai's accusations. Does this "blame shifting" sound familiar? There was a similar attempt by Adam to shift the blame to Eve in the Garden (Ge 3:12-13+). "Hell hath no fury like a woman scorned." --Victor Hugo I gave my maid into your arms - Hebrew literally reads “I placed my female servant in your bosom.” but when she saw that she had conceived, I was despised (qalal; Lxx = atimazo - treated with disrespect or shamefully, dishonored) in her sight - Here Sarai claims to feel exactly the way she feels about Hagar (the verb is identical). It is not clear that Hagar looked with disdain on Sarai, but regardless, that is Sarai's perception which stokes the fires of her passion! Sarai is now walking by sight, walking by the flesh, for the rotten fruit of the flesh includes "enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions." (Sarai seems to have manifests them all!) (Gal 5:20+). One is reminded of the words of James "What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? You desire (A CHILD) and do not have; so you commit murder (OR HATE). You are envious and cannot obtain (NO CHILD); so you fight and quarrel." (James 4:1-2+). May the LORD judge between you and me - CEV paraphrases it "you will have to answer to the Lord for this.” Note who Sarai is blaming! Not Hagar, but Abram. It's all your fault! Note how Sarai doubles down on Abram. First, May the wrong done me be upon you. Then with the phrase May the LORD judge calling for God to judge who is right (implying she is right). Gordon Wenham adds that "Her outburst closes with what is virtually a curse: “May the LORD judge between you and me” (cf. 1Sa 24:13, 16)." (Borrow Genesis 16-50, page 222) NET NOTE is interesting - May the LORD judge between you and me. Then Sarai blamed Abram for Hagar’s attitude, not the pregnancy. Here she expects to be vindicated by the LORD who will prove Abram responsible. A colloquial rendering might be, “God will get you for this.” It may mean that she thought Abram had encouraged the servant girl in her elevated status. Bob
Gênesis 16
Wiersbe - Hagar’s wilderness experience brought her face-to-face with God and taught her some important truths about Him. She learned that He is the living God who sees us and hears our cries when we hurt. The name of the well means “The well of One who lives and sees me.’’ He is a personal God, concerned about abused people and unborn babies. He knows the future and cares for those who will trust Him. John MacArthur sees the Angel as God - You are a God who sees. Recognizing the Angel as God and ascribing this new name to Him arose from Hagar's astonishment at having been the object of God's gracious attention. The theophany and revelation led her to call Him also "the living one who sees me" (Ge 16:14). (Borrow The MacArthur Study Bible) For (term of explanation) she said, “Have I even remained alive here after seeing Him - She clearly is saying she has seen God and since it was the Angel of the LORD Who was speaking with her there can be little doubt that this Angel is divine, the Creator, not the created! THOUGHT - When El-Roi sees His people, it's out of a sense of caring. "If God is for us, who is against us?" (Ro 8:31+) Our enemy, Satan, is out to destroy us, but God is for us. And "if God is for us, who can be against us?" Knowing that God sees all things may leave you in moment-to-moment fear that He will going to strike you down for your sinful ways! How can any of us stand under the careful scrutiny of a holy God? But the revelation of God as El-Roi, the Mighty One who Sees, is intended to be a great comfort to those who love Him, not to strike terror in our hearts. Herbert Lockyer - In the wilderness Hagar discovered her Jehovah Shammah - The LORD is There and proved Him to be her Jehovah Jireh: The LORD Will Provide and when her child was born he was called, Ishmael, meaning "God who hears." (BORROW All the Divine Names and Titles of the Bible) Bob