Genesis 16:1-16

Waiting
(Genesis 16:1-16)

In our fast-paced world, waiting is often seen as a sign of inefficiency or indecision. Yet, in the spiritual realm, waiting on the Lord is an act of profound trust and obedience. Hebrews 10:32-35 reminds us of the sufferings and reproaches endured by the people of old. But in our modern times, one of the most insidious threats facing the church is not overt persecution, but the subtle lure of pragmatism. At its core, pragmatism evaluates the worth of an action by its outcome: if it produces desired results, it is deemed true and right. This mindset, though seemingly practical, has been eroding the foundation of the church.

Pragmatism is the silent predator, lurking in the corners of our church practices. It’s why preaching lacks depth, with preachers often tailoring their messages for applause rather than truth. It’s why evangelism sometimes feels like a sales pitch or a discipleship a 10-step program. It is the reason prayer can seem like a herculean task, why many dodge the doors of the church, and why the sacred act of reading the Bible feels burdensome. The power of community and fellowship, once cherished, is now often set aside, deemed too messy or time-consuming.

In our personal lives, pragmatism paints illusions. It whispers to the unhappily married that divorce is an easy out, suggests to the curious that pornography is just harmless fun, and convinces the conflicted that abortion is a respectable choice. Psalm 73 speaks of the envy we might feel when we see the wicked prospering. This prosperity of the wicked can be seen as a kind of pragmatic success. But we are cautioned: what might look like a blessing could be a curse in disguise.

The worst danger of pragmatism is its veneer of success. But be wary, for pragmatic success can be God’s judgment, not His blessing. A church that thrives on the shallow soils of pragmatism is not standing tall; it is merely a house of cards awaiting its collapse. A faith popularized by compromises is not a testament to its truth, but a reflection of the world’s fleeting values.

In Genesis 16:1-16, we are presented with a narrative that starkly illustrates the perils of choosing human pragmatism over divine promise. It also demonstrates the powerful irony that pragmatism is ultimately not pragmatic; patient obedience is.

Pragmatism…
Genesis 16:1-2

Genesis 16:1-2 exposes the deep-rooted problem of pragmatism in the hearts of Abram and Sarai. As the years went by and Sarai remained childless, desperation crept in, and with it came the appeal of a quick fix. Rather than clinging to God’s promise, Sarai saw an opportunity in her Egyptian servant, Hagar, as a means to a solution. This decision wasn’t borne out of a cultural or even personal desire, but a turn to pragmatism—a dependence on visible, tangible results rather than steadfast faith.

When Sarai suggests, “Go in to my servant; it may be that I shall obtain children by her,” the words “it may be” reveal more than just uncertainty. The same phrase appears in Genesis 12:11-16, where Abram feared that the Egyptians would kill him for his wife’s beauty, suggesting she present herself as his sister. It is not simply fear, but a deep-seated unbelief in God’s protection and promise. The “it may be” moments in scripture spotlight our human tendencies to choose our solutions over God’s promises.

Abram’s willingness to listen to Sarai parallels the account in Genesis 3:17, where Adam listened to Eve. It’s not about heeding one’s wife, but rather where the counsel stands concerning faith and obedience to God. Just as Adam’s action was not just about eating a fruit but unbelief in God’s word, Abram’s action wasn’t just about adultery but stemmed from the same root of unbelief.

The danger of pragmatism is showcased throughout the Bible:

• Rebekah deceives Isaac for what she believes is a greater good (Gen 27:1-17)
• The failed first conquest of Ai, where Israel depended on human calculation rather than divine directive (Josh 7:1-8:29)
• Israel’s failure to drive out the nations from the Promised Land due to perceived advantages or fearing too great a challenge (Num 13:1-14:4; Josh 17:12; Judg 1:27-36)
• Saul’s impatience that led him to offer a sacrifice in the absence of Samuel (1 Sam
  13:5-14)
• David’s numerous lapses where he took matters into his hands rather than waiting on God’s (2 Sam 11:1-27; 2 Sam 24:1-25; 1 Chron 13:5-14)

Tragically, the most heart-wrenching consequence of pragmatism is illustrated in the New Testament. As depicted in John 18:12-14, 28-31 and 19:31, the religious leaders, in their quest for political stability and influence, found it expedient for one man, Jesus Christ, to die.

Pragmatism continually shifts the foundation from God’s enduring promises to the sinking sand of human reasoning. While sometimes cloaked in nobility or urgency, its fruit is consistently one of chaos and heartbreak. In these verses in Genesis, we witness the beginning of a saga that underscores the importance of waiting on the Lord, no matter how long the fulfillment of His promise might take.

Is not pragmatic…
Genesis 16:3-6

The unraveling of Abram and Sarai’s pragmatic solution is swift and painful. With Hagar’s conception, the cracks in this human-devised plan rapidly begin to show. Sarai’s intent to “fix” her childlessness problem through Hagar ironically causes further division and bitterness.

Hagar’s newfound status and fertility embolden her to look upon Sarai “with contempt”. This unforeseen reaction brings to mind Proverbs 30:21-23, which highlights the earth shaking under the weight of certain disturbances, including a maidservant displacing her mistress. The verse resonates here, emphasizing the unnatural upheaval caused by pragmatic choices. Indeed, as Proverbs 16:25 reminds us, there are ways that seem right to a person, but their end is the way to death.

Sarai’s reaction is laced with bitterness and irony. The very plan she proposed has turned on her, leading her to cry out for justice from Abram and even invoking divine judgment. This is a painful realization of Romans 8:5-8, where the mind governed by the flesh is hostile to God. Sarai’s plan, founded on pragmatism, is revealed as unbelief. It’s an attempt to achieve God’s promise through human means, but it’s starkly against God’s spirit.

Perhaps most ironic is Abram’s response to the ensuing conflict. Handing the responsibility back to Sarai, he gives her authority over Hagar. Sarai’s subsequent harsh treatment of Hagar echoes the oppressive nature of the Egyptians. This irony is palpable when one recalls Deuteronomy 26:5-7, where the Israelites remember their affliction and oppression in Egypt. Galatians 4:21-31 further emphasizes this, comparing the two women with the two covenants, associating Hagar with Mount Sinai and with slavery.

The greatest irony? Pragmatism, which promises effective solutions, often delivers the opposite. In this narrative, the pragmatic choice does not just fail—it exacerbates the original problem. It fosters resentment, division, and pain, revealing the hollow nature of solutions based solely on human reasoning without divine guidance.

In these verses, Abram and Sarai’s pragmatic approach achieves the exact opposite of what they hoped. It’s a stark reminder for us that choices made outside of God’s promise, even when seemingly practical, can lead to unintended and often devastating consequences. The way of human pragmatism, as it turns out, is not always pragmatic.

Patient obedience is
Genesis 16:7-16

The wilderness often seems like an unlikely place for divine encounters, yet it’s here, amidst solitude and desperation, that Hagar meets God’s grace, a grace that proves to be the ultimate pragmatism. Instead of the expedient solutions that human pragmatism offers, God’s grace extends a sustainable, fulfilling, and eternal provision.

Hagar’s encounter with the angel of the LORD underscores God’s care and timing. The directive to return and submit might seem counterintuitive, but it emphasizes patient obedience. 2 Peter 3:8-15 illustrates that God’s perception of time contrasts starkly with ours. The story of Joseph, as recorded in Genesis 40:12-41:1, 9-14, showcases how divine delays are not denials, but pathways to His perfect plan. In this context, patience is not just a virtue; it’s the most pragmatic course of action, a realization that aligns perfectly with the teachings in Galatians 5:1-24.

The grace-filled promise to Hagar, that she would birth a nation through Ishmael, is a testament to God’s unmerited favor. Even in the midst of the consequences of human impulsiveness, God’s grace emerges as the most pragmatic solution. This encounter with Hagar at a spring of water is reminiscent of the Samaritan woman’s transformative meeting with Jesus at the well in John 4:1-29. In fact, in the setting of a well in multiple stories—whether with Rebekah, Rachel, Zipporah, or Hagar—we see how God’s grace intersects with human lives, leading to profound realizations and blessings.

Think for a moment about the consistent backdrop of God’s revelation of grace. A well, by its very nature, is a source of sustenance in arid landscapes. Its waters refresh, revive, and renew. Just as physical thirst is quenched at the well, spiritual thirst finds its relief in the waters of God’s grace. It becomes a fitting backdrop to illuminate God’s grace: consistent, reliable, and life-giving. This setting amplifies the idea that just as wells are essential in physical deserts, God’s grace is indispensable, pragmatic even, in the deserts of our lives.

Against this evocative backdrop, Hagar’s narrative unfolds. While the directive from the angel of the LORD to return and submit may initially seem perplexing, it is imbued with divine wisdom. God’s timing and His way, though seemingly circuitous, is always purposeful, as exemplified in 2 Peter 3:8-15 and the story of Joseph in Genesis 40:12-41:1, 9-14. Galatians 5:1-24 further iterates that God’s pathway, though demanding patience and obedience, is ultimately the most pragmatic.

Hagar’s declaration, “You are a God of seeing,” is an affirmation of the intimacy and concern God has for each individual. This sentiment echoes through the annunciation to Mary in Luke 1:28-38, 46-56, reinforcing that being in the sight of God and trusting in His plan is what truly matters.

As Genesis 16 concludes with the birth of Ishmael, the narrative demonstrates the far-reaching implications of human choices. However, more than anything, it showcases that while human pragmatism may falter and fail, God’s grace remains the most pragmatic force, always guiding, correcting, and blessing those under its cover.