HAGAR AND THE BIRTH OF ISHMAEL
Genesis 15.16.17
=Interpretation.= In chapter 15 the faith of Abram is once more
given emphasis. God promises Abram great reward, but, being
childless, he is indifferent to a reward which must ultimately
pass to strangers, the descendants of Eliezer, but God explains to
him that he is to have a child of his own to whom the reward is to
descend, and he has faith in God's promise though for many years it
remains unfulfilled.
The vision of Abram, recorded in verses 12 to 16 is significant as
showing the providential character of the Egyptian bondage. We need
not, however, discuss it here in detail, since its significance
is only apparent in the light of later lessons and it is not
intrinsically interesting to the child.
For the interpretation of the main theme of this lesson, the reader
is referred to the introduction of this book, pages 19-20. It is to
be noted that in giving to Abram her servant Hagar as wife, Sarai
is doing an unselfish act in the hope that she may thereby help
realize the promise made to Abram, and it is little wonder that she
resents the arrogant attitude of Hagar, who is the chief beneficiary
of her unselfish act and yet vaunts it over her as though Sarai's
barrenness were a mark of inferiority and perhaps even of the divine
disfavor.
The fact that, when Hagar flees from Sarai before the birth of
Ishmael, she is asked by the angel to return, and that after the
birth of Isaac, God not only sanctions but commands the separation,
shows distinctly that the motive for the separation was that
expressed in the words, "In Isaac shall seed be called to thee", and
that, meanwhile, Abram was to have his faith put to the test through
his attachment to Ishmael, as later through his attachment to Isaac.
It is also to be noted, here as elsewhere, that the patriarchs and
their wives themselves had only a dim and often incorrect idea of
God's purpose in his dealings with them. Thus Sarai, realizing
that she is barren, at first reasons that God's promise to Abram
was intended to apply to him alone and not to her and therefore
necessitated his taking another wife. When Ishmael is born, Abram
thinks that he is to be the child of destiny and it is one of the
tests to which his faith is put when, after the birth of Ishmael,
God tells him that not this son but another, who is to be born to
Sarai, is to be his heir. The point of all this is that the history
of the patriarchs is not merely personal biography but that its
real significance is to be understood as showing the care that
God exercised in selecting the material out of which the chosen
people was to be moulded. Not all of Abram's descendants were to be
deemed fit for this election, but he was to become the "father of a
multitude of nations" of which only one was to be chosen.
In teaching of the covenant that is recorded in Genesis 17, the
ceremony of circumcision cannot for obvious reasons be dwelt on in
class, but the change of Abram's and Sarai's names should be, and
therefore its significance needs to be interpreted. To give a new
name is a sign of ownership and interest. God shows his love for
Abram and Sarai and his intention to enter into closer relations
with them by giving them new names. It is to be noted that God also
gives Isaac his name (Genesis 18.21) and changes that of Jacob to
Israel after he shows himself worthy of the title.
=Aim.= This lesson is one of a series of incidents which should
impress on the child faith in the truth of God's words, which in
the end are verified, though at first they often seem impossible of
realization and more particularly, faith in God's election of Israel.
=Suggestions to the teacher.= There are two main difficulties to
overcome in teaching this chapter; first, that the moral is such
an abstract one, the whole story as we have interpreted it being
conceived as a glimpse into the workings of providence in the
history of Israel and the world, and second, that the incidents
hinge upon family relations of a sort that a child with his
ignorance of the facts of sex cannot easily comprehend.
The first of these difficulties can be largely overcome by giving
much more emphasis than is usually given to the human and personal
aspect of the story particularly to Abram's desire for a son and
his repeated disappointments before the final realization of God's
promise to him; and a little tact can overcome the second difficulty
as well. To show how these two difficulties may be met, it will be
necessary here to tell a great part of the story as it may be told
to a class of children between the ages of seven and eight. After
telling of God's promise to Abram to make of his seed a great nation
as numerous as the stars in heaven and of Abram's rejoicing that
he would have a son who would become after him the father of this
great people, the teacher might continue somewhat as follows:
But year after year passed and Abram and Sarai were already growing
old, and yet God had not fulfilled His promise to Abram to give him
a son out of whose children and children's children He would make
a great and good nation. And Oh! how Abram did want to have a son.
When he would see the children of his neighbors at play with their
bright eyes and laughing faces, he would think, "_If only I had a
little child like that how happy I should be and what delight it
would be to watch him grow big and strong! How I would thank God
for such a son and how I would teach my little boy to thank God and
to love and obey Him and to be kind and good to all people as God
wants us to be so that through him and his children and children's
children all the nations of the earth would be blessed._" And he
would often tell his wishes to Sarai and they would try to comfort
each other and one would remind the other of God's promise and
would say, "_We must be patient. God has promised us a son and in
His time He will send us one._" But one day an idea came to Sarai.
She thought to herself, "Maybe it is my fault that Abram has no
children. God promised a son to Abram but he did not make any
promise to me. Maybe if Abram married someone else, God would let
Abram have a son from this other wife." Now Sarai had a servant
whose name was Hagar, and she told Abram to marry Hagar too, for in
those days men often had more than one wife. And Abram did as Sarai
suggested and, surely enough, not long after they were married it
was told to Hagar that in a few months she would bear a child to
Abram. Now you would think children, would you not, that after
Sarai had been so kind to her servant Hagar and had let her marry
Abram that Hagar would love Sarai for it and show kindness to her in
return. But Hagar showed herself at this time very mean. She felt a
foolish pride because God was going to give her a son and had given
none to Sarai and she used to say to her, "See, you are married to
Abram these many years and yet God has not given him any children
from you, but I have been but recently married to him and now I
shall soon bear him a son. Doesn't this show that God loves me more
than you? Doesn't this show that I am better than you? Do you think
I will be your servant any more? No indeed, I am not only as good
as you but better." When Sarai heard these words day after day she
was deeply grieved and angry and she complained to Abram, and Abram
told Hagar that she must continue to serve Sarai as before. But when
Sarai wanted to make Hagar do her work, she ran away and fled into
the wilderness.
The above will suffice to show how the difficulties which we mention
can be overcome. The passages that have been italicized suggest how
the child can be given the feeling that the birth of Isaac was part
of a divine plan for the good of the world. This can be still more
clearly brought home by the latter part of the narrative in which
God rejects Ishmael as a "Wild ass of a man." The teacher must make
this quite clear to the class by asking, "Do you think that this boy
Ishmael of whom God knew that he would be wild and wicked was the
one whom God meant when He told Abram he would have a son who was
going to be a blessing to all the world?" He must also emphasize
Abram's affection for Ishmael, which made him mistake him for the
son of promise, for Abram presumably did not know of the prophecy
with regard to Ishmael's future. This will give the child the idea
contained in the narrative that "There are many devices in a man's
heart, but the counsel of the Lord that shall stand".