Genesis 16:2Meaning & Commentary from the Church Fathers

"But go unto my handmaid: it may be that I can have children through her." What remarkable wisdom is shown by this wife! Who among women would dare to suggest such an action, or permit her husband to do so, or offer her servant for this purpose?

Notice how they were devoid of any selfish desire; their singular aim was to avoid leaving the world childless. Even amidst their circumstances, they sought to comfort one another while maintaining their unwavering bond of peace. Reflect on the great moderation and exceptional gentleness of the patriarch. He harbored no resentment towards his wife because of her inability to conceive, as some do, nor did he lessen his affection for her. Many people overlook how barrenness often leads to contempt, yet intriguingly, polygamy can sometimes be seen as fostering greater affection. Yet, people blame both infertility and the need for multiple wives on women, unaware that the elements are under the dominion of the Creator. It is not mere cohabitation or any other act that leads to the birth of children unless the divine hand intervenes to spark life. Understanding this, the righteous Abraham did not hold his wife responsible for their lack of children but always honored her.

In her turn, intending to show her deep love for him, she did not focus on her own condition but sought to alleviate his sorrow regarding their infertility. In doing so, she took the initiative to introduce an Egyptian servant into their lives. Moreover, with her careful words, she clarified her intentions, expressing, "The Lord hath made my womb a prisoner, that I should not bring forth." Witness her noble spirit; she does not voice any complaints about her barrenness but rather desires to demonstrate how she attributes her situation to the Creator and prioritizes what pleases God over her own longing. "The Lord hath restricted my womb," she states, "that I should not bear." This phrase encapsulates the essence of her faith, revealing God’s sovereign design and all-encompassing power.

As if Sarah indicated that God operates similarly to how we open and close the doors of our home: He shuts and, when it is His will, opens once more, commanding nature to fulfill its purpose. Hence, she expresses, "since the Lord hath restricted my womb, that I should not bear: but go unto my handmaid: perhaps I may have children by her." Acknowledging her own role in this situation, she desires to ensure that her husband is not deprived of the joy of parenthood. It may also be that Sarah contemplated whether the cause of their infertility lay within her husband as well, leading her to take this step to gain clarity about her own circumstances. "Obey," it is said, "Abraham hearkened to the voice of Sarah." Such wisdom in the righteous! As I have stated previously, he did not initiate this plan, even being of advanced age; rather, upon Sarah’s counsel, he willingly complied, demonstrating that his decision stemmed not from carnal desire but from a genuine hope to establish a legacy.

You have sinned as a Gentile, yet you have been granted justification upon entering the Church and hearing the commandment: “Do not commit adultery.” (Exodus 20:14) Now, you bear personal responsibility for your actions. However, as I address those preparing to receive baptism, if any have committed such a serious sin, they should be assured of forgiveness. Yet, they must recognize their need to exercise restraint henceforth. To the woman caught in adultery and brought before Him by the scribes and Pharisees, the Lord offered forgiveness for her past but instructed her to “Go and sin no more” (John 8:11). This directive applies to you as well. You may have sinned in the manner of the Gentiles, but as a believer, your sin is forgiven through baptism. Therefore, go forth and sin no more, remembering you have only Abraham as your justification.

Regarding Abraham, it could be questioned why he is held up as a model when he fathered a child with a maidservant. It is noted that, despite his exemplary character and faith, he was a man like any other, sharing in humanity's sinfulness. Abraham, called from the land of the Chaldeans—a nation known for superstition—found favor with God by turning away from his former life to seek the Lord. His example shows that one can receive divine mercy by renouncing sin.

Others might still wonder about Abraham's actions after the Lord had spoken to him, particularly when Sarah urged him: “Behold, the Lord has closed my womb; go unto my handmaid, that I may have children by her” (Gen. 16:2). This action, however, must be viewed through the context of the pre-Law period, where adultery was not yet deemed a violation. The responsibility for sin arose with the Law, which prohibits such actions. Thus, Abraham did not transgress the law as it did not exist at that time.

God, although He blessed marriage, did not curse adultery, as He seeks not the death of the sinner but rather offers the promise of reward instead of the threat of punishment. He encourages us with gentleness instead of coercion. Similarly, although you have sinned as a Gentile, you are justified in Christ. Upon coming to the Church, hearing the Law, and recognizing: “Thou shalt not commit adultery” (Exodus 20:13), you have no excuses for transgressions remaining. For those preparing for baptism, if any have fallen into such grievous sin, let them know that forgiveness is extended—yet they must resolve to refrain from future sins.

To the women who, in times past, were unable to bear children, it is vital to foster love for their husbands and resist jealousy or resentment toward their maidservants. It was a virtuous act for the wife to seek a way to prevent her husband from being childless, as Leah and Rachel once did. I urge wives to exhibit trust rather than jealousy, which can often result in resentment.

However, I also counsel men—particularly those who seek divine grace—not to unite with the body of an adulteress, as such actions cause one to become one with her (1 Corinthians 6:16). Neither should one sever ties with their spouse, nor disregard human laws, for all illicit relations are marked as adultery. Men are equally held to the standards of purity as women—any association with one who is not a lawful wife constitutes a significant sin. It is crucial for you to understand these matters and avoid actions that would make you unworthy of the sacrament of Baptism.

This divine husband was clearly not driven by base desires, as further evidence supports. When Hagar, after becoming pregnant, allowed her condition to breed pride and acted with disrespect toward her mistress, Sarah became distressed and unjustly complained to the Patriarch. In response, he calmly accepted her anger and offered her a servant for discipline, without waiting for the birth of the child she carried. He said: "Behold thy servant into thy hand: do unto her as thou wilt."

Has God determined that I shall remain barren forever? Look, the Lord has shut my womb, preventing me from bearing children. Thus, if I cannot fulfill God's promises by my own means, I will seek to facilitate their fulfillment through my husband. I will offer him another wife, who can bear him children; to ensure that I am not excluded from the promise, I can use a servant, over whom I hold authority and whose offspring can be regarded as my own. Come to my maid; perhaps I may have children through her.’ This provides clarity to Sarah's intent in arranging for Hagar to be with Abram. It is important to note that Abram’s justification for taking another wife was, in part, prompted by Sarah herself, thereby removing any suspicion of indiscretion. Sarah’s barrenness granted Abram a lawful claim to a second marriage, and likewise, she could transfer her right to Hagar while choosing not to exercise it herself. Their actions were sanctified by the purpose of attaining the promised offspring. Furthermore, if any human frailties are covered by the mercy of a heart that seeks understanding, they can still be condemned by others based solely on their outward appearances.

Although she knew Jacob was not the Creator, she asked him to unite with her, for he refrained from doing so, fearing it would be futile. Jacob responded to her, “Am I in the place of God, who has withheld from you the fruit of the womb?” (Genesis 30:2). Similarly, Sarah, wise and righteous, recognizing her inability to conceive with Abraham, refrained from marital relations, believing he was to have offspring. Thus, she offered her maid as a concubine, demonstrating both her prudence and selflessness. Abraham did not choose this course lightly but yielded to her suggestion in pursuit of children.

Our interpretation holds that the literal sense holds value, while the deeper meaning can be understood as Paul elevating the two women to represent two covenants (Galatians 4:24). Philo also views this in a profound context, regarding Sarah as embodying virtue and wisdom, as she was both a free and noble wife and concubine. In this way, she engages in lawful concubinage to facilitate divine offspring. Indeed, wisdom serves to produce prudence in a husband (Proverbs 10:23), and the psalmist writes, “Thy wife shall be as a fruitful vine … thy children like olive plants round about thy table; behold, that thus shall the man be blessed that feareth the Lord” (Psalm 127:3-4). Thus, Sarah signifies universal spiritual virtue, while Hagar represents preparatory knowledge and in Paul's view serves as a foreshadow of blessings to come (Hebrews 10:1). The spiritual or profound insights cannot be grasped without their foundational context, much like understanding the Law requires engagement with its letters and preliminary studies, for one must first cultivate the basics. In the time of the shadows, the Jewish people offered animal sacrifices, observed the Passover, and practiced physical circumcision, leading them to offer God a sacrifice of praise (Psalms 49:14), a privilege of the free woman. Just as the diligent strive from lesser to greater wisdom, virtue, according to divine intention, encourages one to start with foundational knowledge and produce the fruits of learning. It is acknowledged that a novice in virtue may not yet achieve perfection or the fruits it bears; thus, it is advised to first undertake the study of foundational disciplines.