1. Now Sarai , Abram’s wife. Moses here recites a new history, namely, that Sarai, through the impatience of long delay, resorted to a method of obtaining seed by her husband, at variance with the word of God. She saw that she was barren, and had passed the age of bearing.

2. That I may obtain children by her 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.

3. And gave her to her husband Abram to be his wife. Moses states what was the design of Sarai; for neither did she intend to make her house a brothel, nor to be the betrayer of her maid’s chastity, nor a pander for her husband.

4. Her mistress was despised in her eyes. Here Moses relates that the punishment of excessive precipitancy quickly followed. The chief blame, indeed, rested with Sarai; yet because Abram had proved himself too credulous, God chastises both as they deserve.

5. My wrong be upon thee. This also was a part of her punishment, that Sarai was brought so low as to forget herself for a while; and being vehemently excited, conducted herself with so much weakness.

6. Behold , thy maid is in thy hand. The greatness of Abram’s humanity and modesty appears from his answer. He does not quarrel with his wife; and though he has the best cause, yet he does not pertinaciously defend it, but voluntarily dismisses the wife who had been given him.

7. And the angel of the Lord found her. We are here taught with what clemency the Lord acts towards his own people, although they have deserved severe punishment.

8. And he said , Hagar , Sarai’s maid. By the use of this epithet, the angel declares, that she still remained a servant, though she had escaped the hands of her mistress; because liberty is not to be obtained by stealth, nor by flight, but by manumission.

10. I will multiply thy seed exceedingly For the purpose of mitigating the offense, and of alleviating what was severe in the precept, by some consolation, he promises a blessing in the child which she should bear.

11. And shalt bear a son. The angel explains what he had briefly said respecting her seed; namely, that it should not be capable of being numbered on account of its multitude; and he commences with Ishmael, who was to be its head and origin.

12. And he will be a wild man. The angel declares what kind of person Ishmael will be. The simple meaning is, (in my judgment) that he will be a warlike man, and so formidable to his enemies, that none shall injure him with impunity.

13. And she called the name of the Lord. Moses, I have no doubt, implies that Hagar, after she was admonished by the angel, changed her mind: and being thus subdued, retook herself to prayer; unless, perhaps, here the confession of the tongue, rather than change of mind, is denoted.

14. Wherefore the well was called I subscribe to the opinion of those who take the word יקרא (yekra) indefinitely, which is usual enough in the Hebrew language.

15. And Abram called Hagar had been commanded to give that name to her son; but Moses follows the order of nature; because fathers, by the imposition of the name, declare the power which they have over their sons.