Bible Commentaries

Sarai, having no child, gives Hagar her maid to Abram for wife, Genesis 16:1-3. She conceives and despises her mistress, Genesis 16:4. Sarai is offended and upbraids Abram, Genesis 16:5. Abram vindicates himself; and Hagar, being hardly used by her mistress, runs away, Genesis 16:6. She is met by an angel, and counselled to return to her mistress, Genesis 16:7-9. God promises greatly to multiply her seed, Genesis 16:10. Gives the name of Ishmael to the child that should be born of her, Genesis 16:11. Shows his disposition and character, Genesis 16:12. Hagar calls the name of the Lord who spoke to her, Thou God seest me, Genesis 16:13. She calls the name of the well at which the angel met her, Beer-laharoi, Genesis 16:14. Ishmael is born in the 86th year of Abram's age, Genesis 16:15, Genesis 16:16.

She had a handmaid, an Egyptian - As Hagar was an Egyptian, St. Chrysostom's conjecture is very probable. that she was one of those female slaves which Pharaoh gave to Abram when he sojourned in Egypt; see Genesis 12:16. Her name הגר hagar signifies a stranger or sojourner, and it is likely she got this name in the family of Abram, as the word is pure Hebrew.

Go in unto my maid - It must not be forgotten that female slaves constituted a part of the private patrimony or possessions of a wife, and that she had a right, according to the usages of those times, to dispose of them as she pleased, the husband having no authority in the case.

I may obtain children by her - The slave being the absolute property of the mistress, not only her person, but the fruits of her labor, with all her children, were her owner's property also.

The children, therefore, which were born of the slave, were considered as the children of the mistress. It was on this ground that Sarai gave her slave to Abram; and we find, what must necessarily be the consequence in all cases of polygamy, that strifes and contentions took place.

And Sarai, Abram's wife, took Hagar - and gave her to her husband - to be his wife - There are instances of Hindoo women, when barren, consenting to their husbands marrying a second wife for the sake of children; and second marriages on this account, without consent, are very common - Ward

My wrong be upon thee - This appears to be intended as a reproof to Abram, containing an insinuation that it was his fault that she herself had not been a mother, and that now he carried himself more affectionately towards Hagar than he did to her, in consequence of which conduct the slave became petulant. To remove all suspicion of this kind, Abram delivers up Hagar into her hand, who was certainly under his protection while his concubine or secondary wife; but this right given to him by Sarai he restores, to prevent her jealousy and uneasiness.

Sarah dealt hardly with her - תאנה teanneha, she afflicted her; the term implying stripes and hard usage, to bring down the body and humble the mind. If the slave was to blame in this business the mistress is not less liable to censure. She alone had brought her into those circumstances, in which it was natural for her to value herself beyond her mistress.

The angel of the Lord - That Jesus Christ, in a body suited to the dignity of his nature, frequently appeared to the patriarchs, has been already intimated. That the person mentioned here was greater than any created being is sufficiently evident from the following particulars: -

1. From his promising to perform what God alone could do, and foretelling what God alone could know; "I will multiply thy seed exceedingly," etc., Genesis 16:10; "Thou art with child, and shalt bear a son," etc., Genesis 16:11; "He will be a wild man," etc., Genesis 16:12. All this shows a prescience which is proper to God alone.

2. Hagar considers the person who spoke to her as God, calls him אל El, and addresses him in the way of worship, which, had he been a created angel, he would have refused. See Revelation 19:10; Revelation 22:9.

3. Moses, who relates the transaction, calls this angel expressly Jehovah; for, says he, she called שם יהוה shem Yehovah, the Name of the Lord that spake to her, Genesis 16:13. Now this is a name never given to any created being.

4. This person, who is here called מלאך היוה malach Yehovah, the Angel of the Lord, is the same who is called המלאך הגאל dellac hammalach haggoel, the redeeming Angel or the Angel the Redeemer, Genesis 48:16; מלאך פניו malach panaiv, the Angel of God's presence, Isaiah 63:9; and מלאך הברית malach habberith, the Angel of the Covenant, Malachi 3:1; and is the same person which the Septuagint, Isaiah 9:6, term μεγαλης βουλης αγγελος, the Angel of the Great Counsel or Design, viz., of redeeming man, and filling the earth with righteousness.

5. These things cannot be spoken of any human or created being, for the knowledge, works, etc., attributed to this person are such as belong to God; and as in all these cases there is a most evident personal appearance, Jesus Christ alone can be meant; for of God the Father it has been ever true that no man hath at any time seen his shape, nor has he ever limited himself to any definable personal appearance.

In the way to Shur - As this was the road from Hebron to Egypt, it is probable she was now returning to her own country.

Hagar, Sarai's maid - This mode of address is used to show her that she was known, and to remind her that she was the property of another.