This summer we have been getting to
know some of the “Supporting Cast of the Bible,” less well-known
Biblical figures, from whom we can nonetheless learn. Our supporting character this Sunday, July
14th, is Hagar from the Book of Genesis in the Hebrew scriptures. In those scriptures she is depicted as a
slave girl from Egypt, serving Sarah.
The Hagar—Sarah—Abraham
story occurs in two places, in Genesis 16 and 21. There are some significant differences in the
two versions of this story. For our
purposes, I will focus primarily upon the second version of the story in Genesis 21. However, there is an important explanation in
Genesis 16 that I want to point out before proceeding to Genesis 21.
The earlier
version in Genesis 16 begins with an explanation that Sarah was unable to
become pregnant and have children. Today,
with a better scientific understanding of human reproduction, we know that with
a couple trying to conceive, either the man or the woman may be the one who is
infertile. However, the conventional
understanding in the ancient world was that the female partner was always the
cause of infertility. Thus, in that
milieu, a couple’s inability to conceive led to great social stigma and shame
for the woman—but not for the man—in the relationship.[1]
God has
already promised Abraham that he will have as many descendants as there are
stars in the heavens (See Genesis 15:1-6).
So, in shame and remembering God’s promise, Sarah offers her servant
girl to Abraham, encouraging him to procreate through Hagar. Although crudely offensive to contemporary
sensibilities, this was actually a common practice at the time of Sarah and
Hagar.[2] So, Abraham conceive a son with Hagar and
names him, Ishmael.
Shifting
our attention to the second version of the Hagar—Sarah—Abraham story, Genesis
21 begins by telling its readers that ultimately Sarah, too, conceives and
bears a son, whom they name Isaac. Now,
Abraham has two sons, Ishmael and Isaac. As Isaac begins to grow, Sarah becomes
concerned that Isaac will have to share his inheritance with Ishmael when
Abraham dies. She says to Abraham, “‘Cast
out this slave woman with her son; for the son of this slave woman shall not
inherit along with my son Isaac’” (Genesis 21:10).
Sarah’s
request “was very distressing to Abraham on account of his son.” However, God reassures Abraham, encouraging
him to grant Sarah’s request. God
promises Abraham that God will take care of Hagar and Ishmael. Further, God promises that, just as with
Isaac, Ishmael shall be the father of a great nation of descendants. So, based upon his deep and abiding trust in
God, Abraham gives Hagar bread and a canteen of water and sends her out into
the desert with Ishmael.
Hagar wanders aimlessly in
the desert until the water runs out. Then,
Ishmael becomes extremely dehydrated and at the point of death. Filled with fear and despair, Hagar places Ishmael
in the shade of a bush and moves a short distance away from him because she
could not bear to watch Ishmael die.
Sitting there in the hot, dry desert, Hagar lifts up her voice and weeps
bitterly. Yet, God had not forgotten
Hagar and her son, Ishmael:
“And God heard the voice of the boy; and the angel of God
called to Hagar from
heaven, and said to her, “What troubles you, Hagar? Do not
be afraid; for God has
heard the voice of the boy where he is. Come, lift up the
boy and hold him fast with
your hand, for I will make a great nation of him.” Then God opened her
eyes and
she saw a well of water. She went, and filled the skin with water, and
gave the
boy a drink.” (Genesis 21: 17-19)
The
story concludes by noting that God was with Ishmael as he grew up. Ishmael lived as a nomad in the wilderness
of Paran, becoming an expert with the bow.
Through his mother’s connections in Egypt, Ishmael married and had many
children.
There are many different angles and
nuances in the Hagar—Sarah—Abraham story; there are many directions
which a sermon on this story might take.
For instance, Islam traces its religious heritage through Ishmael to Abraham. I could use this passage as point of
departure to talk about the inter-religious Christian-Islamic relationship. In addition, feminist Biblical scholars have
closely studied the Hagar—Sarah—Abraham story, making very important contributions
to Biblical scholarship and deepening our understanding of faith. There are other interesting angles, as
well. Despite all of these important
perspectives, I can only focus on one theme in my proclamation. So, my focus on Sunday will be the simplest
and most straightforward, as I interpret this scripture.
From my
perspective, an important lesson to be learned from the Hagar—Sarah—Abraham story
is that God loves us and God will provide for us. In this story, God goes out into the desert
and delivers Hagar and Ishmael from certain death by helping Hagar to perceive
a well of water, which had been there all along. God will provide for us. Yet, God’s providence does not always come at
the time and in the manner which we request.
Sometimes God is present at unexpected times, and God provides in
unanticipated methods. This was certainly
the experience of Hagar in the desert.
If you live in the Lincoln, Nebraska area and do not
have a place to worship, then I invite you to come and join us at Christ United
Methodist Church this Sunday, July 14th, as we meet Hagar and learn from her
experiences in the scriptures. Christ
United Methodist Church is located at 4530 “A” Street. We have three worship services on Sunday
mornings at 8:30, 9:45, and 11:00. The
8:30 and 11:00 services feature a traditional worship format and the services
are held in our Sanctuary. My
proclamation on Hagar will be part of the 8:30 and 11:00 services.
“The Gathering” at 9:45 is held in our Family
Life Center (gym); it is more informal and interactive. In “The Gathering” this summer, we are
exploring diverse areas of Christian discipleship, using a different Disney
film each week. This week’s film is Aladdin. Using scenes from this film, we will examine
the understanding of freedom from a Christian perspective.
Come, join us at any of our three services.
Everyone is welcome and accepted because
God loves us all.
[1]
Terence E. Fretheim, “Commentary on the Book of Genesis” in the New Interpreter’s Bible, vol. 1, (Nashville, Abingdon Press, 2002),
CD-ROM Edition.
[2]
Ibid.
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