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Hagar is the person mostly concerned in the story of this chapter, an obscure Egyptian woman, whose name and story we never should have heard of if Providence had not brought her into the family of Abram. Probably she was one of those maid-servants whom the king of Egypt, among other gifts, bestowed upon Abram (Gen 14:16). Concerning her, we have four things in this chapter: - I. Her marriage to Abram her master (Gen 16:1-3). II. Her misbehaviour towards Sarai her mistress (Gen 16:4-6). III. Her discourse with an angel that met her in her flight (Gen 16:7-14). IV. Her delivery of a son (Gen 16:15, Gen 16:16).

INTRODUCTION TO GENESIS 16 This chapter gives an account of Abram's marrying his maid, at the instance of his wife Sarai, Gen 16:1, who, upon conceiving, despised her mistress; of which complaint is made to Abram, who leaving his maid to his wife, to deal with her as she pleased, dealt harshly by her, and therefore fled from her, Gen 16:4; when she was met by an angel, who advised her to return and submit herself to her mistress, and told her her seed would be greatly multiplied, gave a name to the child she went with, and described his temper and disposition, Gen 16:7; and then we have the name of God that spoke to her, and of the place where the discourse passed between them, Gen 16:13; and the chapter is concluded with the birth of Ishmael, and the age of Abram at his birth, Gen 16:15.

And Sarai said to Abram,.... Being affronted with the behaviour of her maid to her, she applies to Abram for the redress of her grievance, judging it, perhaps, below her dignity to enter into an altercation with her maid: my wrong be upon thee; in her passion imprecating evil on him, as a just punishment upon him for suffering wrong to be done her by her maid; or, "is upon thee" (i); pointing at his duty, and suggesting to him what he ought to do; that it was incumbent on him as her husband to right her wrongs, and do her justice, and vindicate her from the calumnies and reproaches of her servant; and tacitly complaining of him, and accusing him with indolence and unconcern at the injury done her, being silent when it became him to check her insolence and chide her for it: or, "is for thee" (k); for thy sake; it was for the sake of Abram chiefly, that he might have a son and heir, which he was very solicitous, that she gave him her maid to wife; the consequence of which was, that she was now insulted and abused by her, and so suffered wrong for his sake; and the rather she might be tempted to say it was on his account, as she might be jealous of a growing affection in him to Hagar, and that he showed greater respect to her, being likely to have a child by her, and so connived at her haughtiness and arrogance: I have given my maid into thy bosom; to be his wife, Mic 7:5; Sarai had no reason to upbraid Abram with this, since it was not at his solicitations she gave her to him, but it was her own motion: and when she saw that she had conceived, I was despised in her eyes; when she found herself with child, and hoped to bring forth a son, that should be heir to Abram's large possessions, and inherit the land of Canaan, given to his seed, she began to think highly of herself, and looked with disdain upon her mistress, set lightly by her, made no account of her, showed her no respect, carried it haughtily to her, as if she was beneath her, and as if she had more authority in the house, and a better claim to the affection of Abram, and deserving of more honour and respect, as she was favoured of God with conception, a blessing Sarai never enjoyed: the Lord judge between me and thee: which was very rashly and hastily said, as if Abram was not inclined and was unwilling to do her justice, and therefore she appeals to God against him, as an unrighteous man, and desires that he would interpose, and by his providence show who was in the right and who in the wrong: or "the Lord will judge" (l); expressing her confidence not only in the justness of her cause, but in the appearance of divine Providence in her favour; believing that the Lord would arise and help her, and defend her against the insults made upon her, and resent the injury done her. (i) "injuria mea super te est", Cocceius; so Ainsworth. (k) "Vel injuria mea est propter te", Cocceius; "quid si legamus propter te?" Drusius. (l) "judicabit", Junius & Tremellius.

The words ek sou can be understood in two ways: either “by you” or “from the time that.” The interpretation “by you” gives the following sense: When one who has engaged the preparatory exercises in view of virtue and perfect wisdom [the promise of faith] remains at that preparatory level [that is, the relation with Hagar], in a sense he wrongs virtue, because he has not properly employed what comes before it. But the translation “from the time that” also yields the same sense, the only difference being the one already mentioned, because in this case too virtue is wronged by one who is eager to have children from the preliminary exercises alone and who makes of this level of child bearing a kind of end in itself.

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

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.

BESTOWMENT OF HAGAR. (Gen. 16:1-16) Now, Sarai . . . had a handmaid--a female slave--one of those obtained in Egypt.

And Sarai said . . . My wrong be upon thee--Bursts of temper, or blows, as the original may bear, took place till at length Hagar, perceiving the hopelessness of maintaining the unequal strife, resolved to escape from what had become to her in reality, as well as in name, a house of bondage.