2<\/strong>. it may be that I shall obtain children by her<\/em> ] Heb. lit. be builded by her<\/em>; the same expression occurs in Gen 30:3<\/span>; the idea is that of the building up of a house (cf. Rth 4:11<\/span>, Deu 25:9<\/span>). The suggestion which Sarai here makes, may be illustrated from Gen 30:3-4<\/span>; Gen 30:9<\/span>. Childlessness was, and still is, in the East, a great reproach (cf. 1Sa 1:2-20<\/span>). It was the custom also in Babylonia, as is shewn by the Code of Hammurabi, that “if a man’s wife was childless, he was allowed to take a concubine and bring her into his house, but he was not to place her upon an equal footing with the wife. Or, the wife might give her husband a maidservant ( amtu<\/em>), and, if she brought up children, he was forbidden to take in addition a concubine” (S. A. Cook, The Laws of Moses and the Code of Hammurabi<\/em>, p. iii).<\/p>\n by her<\/em> ] By the adoption of Hagar’s children as her own.<\/p>\n Verse 2<\/span>. Go in unto my maid.<\/B><\/I>] 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.<\/P> <\/P> I may obtain children by her.<\/B><\/I>] The slave<\/I> being the absolute property of the mistress, not only her person, but the fruits of her labour, with all her children, were her owner’s property also.<\/P> <\/P> 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.<\/P><\/p>\n She reckons the children of her bond-woman (as Hagar was, Gal 4:22<\/span>) would be accounted her children. See Gen 30:3<\/span>; Exo 21:4<\/span>; 2Sa 21:8<\/span>; Est 2:7<\/span>. <\/P> Abram hearkened to the voice of Sarai; <\/B>supposing that God would accomplish his promise of a seed to come out of his loins by this way; and knowing that Sarai was not yet mentioned in the promise, as the person by whom he should have that seed; and not consulting with God, which he should have done. <\/P> <\/p>\n And Sarai said unto Abram, behold now, the Lord hath restrained me from bearing<\/strong>,…. Or, “hath shut me up” d; that is, her womb, as were the wombs of the house of Abimelech, Ge 20:18<\/span>; so that she could not conceive and bear children; she now at this age despaired of having children, perceiving very probably that it ceased to be with her after the manner of women; and this she refers to the will and power of God; for, as children are his gift, and an heritage from him, Ps 127:3<\/span>, so it is his will and pleasure sometimes to withhold this blessing from those who are very desirous of them:<\/p>\n I pray thee go in unto my maid<\/strong>; Hagar, the Egyptian before mentioned; her meaning is, that he would take her to wife, and use her as such:<\/p>\n it may be that I may obtain children by her<\/strong>; for whatsoever were born of her handmaid, and in her house, were her own, and so she should account them, and especially as they would be her husband’s, see<\/p>\n Ex 21:4<\/span>; or, “may be builded by her” e; for women, by bearing children, build up an house, see Ru 4:11<\/span>; hence a son in Hebrew is called “ben”, from “banah”, to build:<\/p>\n and Abram hearkened to the voice of Sarai<\/strong>; without consulting God about it, the proposal being agreeable to the flesh, which may be imputed to the infirmity of the good man; though it does not appear to arise from previous lust predominant in him; but both Sarai’s proposal, and his compliance with it, might be owing to the eager desire of each after the promised seed; they both believed the promise, but did not know it, being not as yet revealed, that Abram should have a son by Sarai; so that Sarai knowing her own case and circumstances, might conclude it was to be by another, and by her handmaid; and Abram might reason and judge after the same manner, which inclined him to listen to her: Josephus f says, indeed, that Sarai moved this to Abram by the direction and order of God himself; and the Jewish writers say g, that Abram hearkened to the Holy Spirit of God that was in her.<\/p>\n d “couclusit me”, V. L. Pagninus, Montanus, Vatablus, Drusius, Schmidt; “occlusit me”, Junius Tremellius, Piscator, Cocceius. e “aedificatur”, Montanus, Piscator, Cocceius, Schmidt, Cartwright so Ainsworth. f Antiqu. l. 1. c. 10. sect. 4. g Jarchi in loc. Bereshit Rabba, ut supra. (sect. 45. fol. 2.)<\/p>\n 2. That I may obtain children by her (384) This is a Hebrew phrase, which signifies to become a mother. Some however, expound the word as simply meaning, to have a son. And certainly בן ( ben,) which, among the Hebrews, signifies son, corresponds with the verb here used. (385) But since sons are so called metaphorically as being the maintainers of the race, and thus building up the family, therefore the primary signification of the word is to be retained. But Sarai claims for herself by right of dominion, the child which Hagar shall bring forth: because handmaids do not bring forth for themselves, since they have not power over their own body. By first speaking to her husband, she does not barely allow of a concubine, who should be as a harlot; but introduces and obtrudes one. And hence it appears, that when persons are wiser in their own eyes than they ought to be, they easily fall into the snare of trying illicit means. The desire of Sarai proceeds from the zeal of faith; but because it is not so subjected to God as to wait his time, she immediately has recourse to polygamy, which is nothing else than the corruption of lawful marriage. Moreover, since Sarai, that holy woman, yet fanned in her husband the same flame of impatience with which she burned, we may hence learn, how diligently we ought to be on our guard, lest Satan should surprise us by any secret fraud. For not only does he induce wicked and ungodly men openly to oppose our faith; but sometimes, privately and by stealth, he assails us through the medium of good and simple men, that he may overcome us unawares. On every side, therefore, we must be on our guard against his wiles; lest by any means he should undermine us. <\/p>\n And Abram hearkened to the voice of Sarai. Truly the faith of Abram wavers, when he deviates from the word of God, and suffers himself to be borne away by the persuasion of his wife, to seek a remedy which was divinely prohibited. He, however, retains the foundation, because he does not doubt that he shall, at length, perceive that God is true. By which example we are taught, that there is no reason why we should despond, if, at any time, Satan should shake our faith; provided that the truth of God be not overthrown in our hearts. Meanwhile, when we see Abram, who, through so many years, had bravely contended like an invincible combatant, and had surmounted so many obstacles, now yielding, in a single moment, to temptation; who among us will not fear for himself in similar danger? Therefore, although we may have stood long and firmly in the faith, we must daily pray, that God would not lead us into temptation. <\/p>\n (384) “ Si forte aedificer ex ea.” “If perhaps I may be built up by her.” See margin of English version. <\/p>\n (385) אבנה <\/p>\n (2) That I may obtain children by her.<\/strong>Heb., that I may be builded by her. <\/em>The words, ben=<\/em>a son, bath <\/em>(originally banth<\/em>)=<\/em>a <\/em>daughter, baith <\/em>(banith<\/em>) <\/em>=a house, and bnh=<\/em>to <\/em>build, all belong to the same root in Hebrew, the idea being that the children build the house, and give a man the pledge of continuance. Until late times the tent was the habitation, while the house was the family (Gen. 7:1<\/span>). Thus the phrase to build a man a sure house<\/em> meant, to give him lasting prosperity (1Sa. 2:35<\/span>). Hence, too, the close connection between building and the bestowal of children in Psalms 127<\/span>. As then the children of a woman bestowed by her mistress upon the husband were regarded as belonging to the wife (Gen. 30:3<\/span>), Sarah, despairing of bearing a son herself, as she was now seventy-five, and had been ten years in Canaan, concluded that her heir was to be born of a substitute.<\/p>\n As regards the morality of the act, we find that marriage with one wife was the original law (Gen. 2:24<\/span>), and that when polygamy was introduced it was coupled by the inspired narrator with violence and licence (Gen. 4:19<\/span>). Monogamy was the rule, as we see in the households of Noah, Terah, Isaac, and others; but many, like Esau and Jacob, allowed themselves a greater latitude. In so doing, their conduct falls below the level of Christian morality, but everyones actions are strongly influenced by the general views of the people among whom he lives; and in Abrams case it must be said in his defence that, with so much depending on his having offspring, he took no steps to obtain another wife, but remained content with the barren Sarai. When he did take Hagar it was at his wifes request, and for a reason which seemed to them adequate, and even religious. Rachel subsequently did the same for a much lower motive. The consent of the wife was in such cases all-important; and so in India, in ancient times, it was necessary to make a second marriage valid (see Wilsons Hindu Theatre, <\/em>i. 179).<\/p>\n 2<\/strong>. <\/strong> It may be that I may obtain children by her <\/strong> Hebrews, Perhaps I shall be builded from her<\/em> .<\/em> <\/em> The word rendered obtain children <\/strong> is , to build, <\/em> from which comes the Hebrew word , ben, son<\/em> .<\/em> <\/em> Hence to be builded <\/em> means, to become a house; to beget a family . See Rth 4:11<\/span>, note . Sarai’s expedient to obtain offspring was according to an ancient custom still prevalent in the East . Comp . Gen 30:3<\/span>. The child of her waiting-maid, thus given to her husband, she might call her own, and her impatient haste to see the word of God fulfilled urges Abram into this unholy measure. Sarai’s zeal, like Eve’s hasty and mistaken expectation of the promised seed, (Gen 4:1<\/span>, note,) is a fitting type of the impatience and feverish excitement of New Testament times touching the promised millennial kingdom .<\/p>\n And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.<\/p>\n<\/p>\n Observe what Sarai saith, that this restraint was of the Lord’s appointment; and yet though she had grace to see this, yet she had not grace to act accordingly. Compare Gen 30:2<\/span> with Gen 33:5<\/span> .<\/p>\n Gen 16:2 And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.<\/p>\n Ver. 2. The Lord hath restrained me.<\/strong> ] She faults herself, not her husband, as many a cranky dame would have done. <\/p>\n <\/p>\n It may be that I may obtain children by her.<\/strong> ] Heb., Be builded by her; as God “made the midwives’ houses,” that is, gave them children, for their mercy to the poor children,and Exo 1:21 as he promised to make David a house, 2Sa 7:11-12 that is, to give him seed to sit upon his throne. Sarai’s aim was good here, but the means she used naught. She was too hasty; Abram too facile; both to blame, for want of faith, and violation of wedlock. Albeit this might be a sin of ignorance in them, as was also polygamy. God had promised a seed to Abram, but not expressly as yet unto Sarai. Now, by the law, a<\/em> bondservants’ children were their master’s. Exo 21:4 And among the heathens, Stratonice, the wife of King Diotarus, being barren, gave secretly her maid Electra unto her husband, by whom she had an heir to the crown. b<\/em> <\/p>\n<\/p>\n a<\/em> Ainsworth. <\/p>\n b<\/em> Plutarch.<\/p>\n the Lord: Gen 17:16, Gen 18:10, Gen 20:18, Gen 25:21, Gen 30:2, Gen 30:3, Gen 30:9, Gen 30:22, Psa 127:3 <\/p>\n obtain children: Heb. be builded, Gen 30:3, Gen 30:6, Exo 21:4, Rth 4:11 <\/p>\n hearkened: Gen 3:1-6, Gen 3:12, Gen 3:17 <\/p>\n Reciprocal: Gen 11:30 – barren Gen 19:31 – to come 1Sa 1:2 – but Luk 1:7 – they had Act 7:5 – when Gal 4:22 – that<\/p>\n 16:2 And Sarai said unto Abram, Behold now, the LORD hath {b} restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.<\/p>\n (b) She fails by limiting God’s power to the common order of nature, as though God could not give her children in her old age.<\/p>\n And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. 2. it may be that I shall obtain children by her ] Heb. lit. be … Continue reading “Exegetical and Hermeneutical Commentary of Genesis 16:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-392","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/392","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=392"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/392\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=392"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=392"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=392"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"