Genesis. 16:1-10 Being a Maid ~ Part 1

Transcription

1 Genesis 16:1-10 Being a Maid ~ Part 1 God had aroused the desire inside of Sarai, and it would not lie down and die again. Every night it plucked at her heart: Where is it? Where is the child of my own womb? No, Sarai could never again be content with her fate not after laughter and dancing and trust and all the changes the promise had caused in her life. Therefore, she took matters into her own hands. Sarai remembered a custom of Haran, a certain way by which to solve the problem of a women s barrenness. Perhaps Abram had left most of his past in that land, but the promises of his God must not be left behind, so neither would Sarai leave behind this final chance for a child of her own. Abram? she said. I have an idea. They were sitting outside and eating supper several days after he had returned all bloody from some private ceremony: He had not explained the blood and she hadn t asked. They were in the latter part of the meal. Sarai had cut a melon into parts for him, and he was eating them slowly. What is your idea? he said. She cast her eyes to the side, now cutting melon for herself. I would not object, she said, if you liked my idea and acted upon it. Another woman might object. I would not. In fact, I would be grateful. Abram put a sticky finger to his tongue. What is your idea? he said. You know my maidservant, of course, she said, carefully cutting the rind from her fruit. Yes. Hager. The sturdy woman whom we brought north from Egypt. That one. Young, she is. A good servant. Yes, said Abram. I know her. What is your idea? Now, then, are you finished with the melon? Have you had enough? Abram simply sat and gazed at his wife. Finally she laid the pieces of her own fruit aside and wiped her hands and folded them in her lap and lifted her eyes to her husband. When certain wives are unable to bear children, she said, they bring their maidservants to their husbands. They invite their husbands to go in to their maidservants in order that they, the barren wives, might in this manner get children of their own. For if the maid bears a baby upon the knees of her mistress, the baby becomes the child of the mistress. Abram, if you wished to do such a thing with Hager my maidservant I would not object. For a long time the old man continued to gaze at the old woman. She lowered her eyes. It was just an idea, she said. Abram said, Bring her to me, and he rose and retired to his room in the tent. 1 This morning we are going to see the results of Sarai s impatience and the consquences this had, first for the three individuals involved and eventually the entire world. But the lesson here for us, beyond patiently waiting on the Lord, is: even when he is blessing us, that does not mean an end of trials and responsibilities. VI. The Patriarchs Chapter 11:11-Chapter 50 1 Wangerin, Jr., Walter, The Book of God, Zondervan, Grand Rapids, MI, 1996, p Berlin, Adele and Mark Zvi Brettler, eds., Jewish Study Bible, The, Oxford University Press, New York, NY,

2 B. Abraham Chapters Jumping the Gun Chapter 16 a. Sarai and Hagar Verses 1-6 b. God and Hagar Verses 7-15 i. God s Comfort Verses 7-10 ii. God s Promises Verses Introduction: God had been merciful to Abram. He had promised Abram a seed that would be born from his and Sarai s own bodies. God had promised him a land and that he would be a blessing, etc. In turn Abram demonstrated his righteousness by believing in the Word of God. But as is too often the case, Abram didn t have the patience to wait for the Lord s timing. We too have a tendency to want God to act now. And if He doesn t, we often take matters into our own hands. As we will see this morning, this was certainly what happened with Abram. So, ten years after entering Canaan, the following occurred. a. Sarai and Hagar: Why does Sarai, come up with this suggestion for Abram to have a child by someone other than herself, in this case Hager? First, this suggestion was actually a quite common occurrence in that day. The Jewish Study Bible notes: God s uncompromising reiterations of the promise of offspring in the previous chapter (15:4 5, 13 16, 18) render Sarai s infertility all the more problematic: ten years in Canaan but still no child! Nothing in the promises given to Abram to date having specified the matriarch of the great nation to come, Sarai takes matters into her own hands and, in accordance with documented ancient Near Eastern practice, offers her slave woman as a surrogate mother. Abram (who might have solved his problem by divorcing Sarai but stayed with her nonetheless) accepts. 2 Now, we don t know for a fact that at this point Sarai had been told of God s promises. But it isn t likely Abram kept them from her. In fact, it appears, consistent with the idea barrenness was a curse from the gods, that she blamed God. Consequently, it was time to come up with her own solution. Unfortunately she hadn t listened to King Solomon. Oh right! Under three things the earth trembles; under four it cannot bear up: a slave when he becomes king, and a fool when he is filled with food; an unloved woman when she gets a husband, and a maidservant when she displaces her mistress. (Proverbs 30:21 23). So Sarai s suggestion was quite reasonable, right? And by the way, if she didn t know of God s promises then there was no reason not to make it. But the real problem here is Abram did know God s will and by his compliance chose to again to jump ahead of God. This is the spot where we too often can get into serious trouble. We have this overwhelming need to make things work out according to our plan. So how has this worked out? Why do we continue to make a hash of things? 2 Berlin, Adele and Mark Zvi Brettler, eds., Jewish Study Bible, The, Oxford University Press, New York, NY, ) 180 (

3 So, in spite of the events of the previous chapter, Abram bought into the idea. The world s ways often seem reasonable. We can take them for granted without realizing it. And as is the case here impatience is often the driving force. It appears Sarai was the one who was most impatient. But Abram was the one who gave in. Then again Adam sinned knowingly, giving into Eve. We also should note that the word listen here can be understood as obeyed. However, the consequences of this act fell on both Abram and Sarai. And, as is often the case, others paid/pay the price as well. These included Hagar and Ishmael, and now the whole world because of the hostilities in the Middle-east. Abram, instead of trusting God, listened to Sarai and as a result relinquished his responsibility as spiritual head. Some might argue that God never told Abram that what he did was wrong. But as we follow the consequences of these actions, and God s reiteration of the promise that the blessed line would come from a child of Sarai, it is clear that Abram sinned here. Verses 3-4: Following Sarai s command. Abram makes Hager a second wife. Parenthetically, Moses notes she is Egyptian. Why? Maybe to tie back to the previous section and reinforcing how bad an idea this was. Anyway, Abram had sexual relations with Hagar. Now for an aside. Abram s marriages are, by later standards, polygamous. While God didn t directly speak against this, the creation of Adam and Eve provides God s model for marriage. Nothing was said of having more than one wife. Certainly the consequences of Abram s arrangement where hardly satisfactory. And while the nation Israel descends from a true polygamous arrangement, the creation model, Old Testament history, and New Testament teaching clearly stand against polygamy. In every case were we see polygamous arrangements, we find nothing but problems. Some of the worst we ll see later in Genesis. It should be noted though that by the cultural standards of the day this specific situation would not have been considered polygamous. Concubines did not have the full status of wives but were girls who came to the marriage with no dowry and whose role included childbearing. As a result concubinage would not be viewed as polygamy. In Israel, as in most of the ancient world, monogamy was generally practiced. Polygamy was not contrary to the law or contemporary moral standards but was usually not economically feasible. The main reason for polygamy would be that the first wife was barren. In the Bible most cases of polygamy among commoners occur prior to the period of the monarchy. 3 As a result of this arrangement Hager became pregnant. But all of the sudden Sarai isn t as enamored with the plan. Hager was able to get pregnant. Sarai couldn t. So Hager looks down on her. She may have always resented Sarai. And now, carrying Abram s child, she feels the freedom to express it. I m better than you because even if I am a slave, I m now a wife, and I m pregnant! Verses 5-6: Of course all this is Abram s fault. And to some degree that s true. But for Hagar to say this is a case of the pot calling the kettle black. Sarai, wasn t pleased with how Hager was now treating her. And Sarai didn t put the blame where it belonged, on herself. 3 Walton, John H., Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament, InterVarsity Press, Downers Grove, IL, ) 181 (

4 The other thing to note here is when Abram abandoned his responsibility as leader he also lost his wife s respect, which is obvious when he abdicates again, saying to Sarai, She s your maid so don t bother me. Do what you want. We don t know exactly what Sari did, but whatever it was, it caused Hager to flee. While we don t know for sure, it would probably be safe to assume she headed back towards Egypt. The wilderness in Shur was on the way back, and it was here we find Israel immediately after fleeing Egypt. Then Moses made Israel set out from the Red Sea, and they went into the wilderness of Shur. They went three days in the wilderness and found no water (Exodus 15:22). While Abram was out of line in taking Hager as a concubine/wife, at this point he had a responsibility towards her. Sadly what has happened here, is that because of an unwillingness to wait upon the Lord by first Sarai, and then by inference Abram, all three of these people were suffering. Good ideas are not necessarily God ideas. Often they are just pragmatic solutions. And what seems appropriate can often lead to simply more pain and trouble. We can t judge heats here and the only one we absolutely know should have know better was Abram. But pragmatism can be a problem for all of us. Have you even experienced this in your own life? b. God and Hagar: i. God s Comfort: While Abram was unwilling to protect Hager, God was. In these verses Hager is approached by the Angel of the Lord. Who is that? This of course is most likely the pre-incarnate Christ. God Himself came to express His concern for Hager. Because she carried Abram s child, even though not the promised seed, she is to be blessed by the Lord. God doesn t want Hager to flee Sarai. I wonder if He wants Sarai to reap the results of her choices. In fact God reassures Hager with the promise of a great seed coming from her. He wants her to return and be a good servant to her mistress. Interestingly enough Paul uses Ishmael as the illustration of the law. He does this specifically because Hager was a slave and therefore bound under law before the Law was given. Paul was clearly concerned about legalism in the churches of Galatia. My dear children, for whom I am again in the pains of childbirth until Christ is formed in you, how I wish I could be with you now and change my tone, because I am perplexed about you! Tell me, you who want to be under the law, are you not aware of what the law says? For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. His son by the slave woman was born in the ordinary way; but his son by the free woman was born as the result of a promise. These things may be taken figuratively, for the women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hager. Now Hager stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children. But the Jerusa- ) 182 (

5 lem that is above is free, and she is our mother. For it is written: Be glad, O barren woman, who bears no children; break forth and cry aloud, you who have no labor pains; because more are the children of the desolate woman than of her who has a husband. Now you, brothers, like Isaac, are children of promise. At that time the son born in the ordinary way persecuted the son born by the power of the Spirit. It is the same now. But what does the Scripture say? Get rid of the slave woman and her son, for the slave woman's son will never share in the inheritance with the free woman's son. Therefore, brothers, we are not children of the slave woman, but of the free woman (Galatians 4:19-31). Dr. McGee speaking of his passage notes: Many people today want to take on something different; they want to get under the law. But, my friend, as believers we have been joined to Christ. The church has been espoused to Christ, Paul says, as a chaste virgin and will someday be the bride of Christ. Therefore may I say to you, you do not want to take on the law. The law is another one that you and I just don t need; it is like Hager, and that is the point that Paul is making in Galatians. 4 Hager is being reminded that though God is involved, her relationship with Sarai isn t changing. She is still Sarai s maid and owes her a duty. This same principle is carried on throughout scripture. We are to serve God wherever we are. We are to be good servants. That is we are to be obedient in our circumstances whatever they may be, for we are where God has placed us. But as is the case with Hager, that can be painful. Have your ever experienced being a Hager? What are some of the appropriate ways we can deal with this situation? Conclusion: Next time I want to focus on the implications of God s promises to Hagar as they impact our understanding of the world we live in. But for now, as we pointed out, there are two basic messages found in this section. The first, as we noted last time, is that we must be willing to wait on the Lord s timing, no matter how pressured we feel. When we run ahead of Him there are always consequences and these negatives aren t always limited to us, but can affect those around us. A second principle demonstrated here is that frequently the blessings that come from God do so in the midst of negative circumstances. Hager was to have a son who would be the father of a great people. But she had to go back and put up with Sarai. And like Abram, she would never see the fulfillment of her promises. Joseph spend years as a slave, but in the end becomes a great ruler saving two nations. We are called to serve God in all circumstances, showing a willingness to be obedient even when we don t want to. And this certainly runs counter to contemporary thinking. If it isn t in your job description you don t have to do it. If someone treats us unfairly, sue. Oh yeah, if someone offends you, call it hate speech and have a law passed to shut them up. 4 McGee, J. Vernon, Thru the Bible with J. Vernon McGee, Volume 1, Genesis - Deuteronomy Thomas Nelson Inc., Nashville, TN 1981, p. 71. ) 183 (

6 As children of God though, we are to have the spirit of a servant, as Christ modeled to us. We are to accept that life often includes suffering. In fact we may experience a life of trials and tribulations. But we must remember our purpose, to glorify God and to be His instruments for the advancement of His kingdom, whatever the cost. Somehow this focus has been lost. Somewhere along the line many Christians have come to believe they are here to live like everyone else, and that as sort of a sideline they were to be witnesses, serving the Lord. If they re basically good, or if they ve sacrificed at all, God owes them. I am not saying that it is wrong to want life to be at least comfortable. But if we fall into the trap of believing that is all that it s about, then we will be surprised when things are painful, when life doesn t go the way we want. We may be angry because God doesn t fix things. But we are pilgrims called to serve the Lord and advance His kingdom. Let us remember we are called to be different. Psalm 5 For the director of music. For flutes. A psalm of David. Give ear to my words, O LORD, consider my sighing. Listen to my cry for help, my King and my God, for to you I pray. In the morning, O LORD, you hear my voice; in the morning I lay my requests before you and wait in expectation. You are not a God who takes pleasure in evil; with you the wicked cannot dwell. The arrogant cannot stand in your presence; you hate all who do wrong. You destroy those who tell lies; bloodthirsty and deceitful men the LORD abhors. But I, by your great mercy, will come into your house; in reverence will I bow down toward your holy temple. Lead me, O LORD, in your righteousness because of my enemies make straight your way before me. Not a word from their mouth can be trusted; their heart is filled with destruction. ) 184 (

7 Their throat is an open grave; with their tongue they speak deceit. Declare them guilty, O God! Let their intrigues be their downfall. Banish them for their many sins, for they have rebelled against you. But let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you. For surely, O LORD, you bless the righteous; you surround them with your favor as with a shield. ) 185 (

8 Genesis 16:1-10 ~ Part 1 Being a Maid VI. The Patriarchs Chapter 11:11-Chapter 50 B. Abraham Chapters Jumping the Gun Chapter 16 a. Sarai and Hagar Verses 1-6 b. God and Hagar Verses 7-15 i. God s Comfort Verses 7-10 ii. God s Promises Verses Introduction: a. Sarai and Hagar: (Proverbs 30:21 23) Verses 3-4:

9 Verses 5-6: (Exodus 15:22) b. God and Hagar: i. God s Comfort: (Galatians 4:19-31) Conclusion: