Genesis 16:6

Gen 16:6 But Abram said unto Sarai, Behold, thy maid [is] in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.

Ver. 6. But Abram said to Sarai, Behold, &c.] Here that of Solomon is verified, "A soft answer pacifieth wrath". {Pro 15:1} Hard to soft cloth no hurt, as a bullet against a woolsack. Uxoris vitium aut tollendum, aut tollerandum , said Varro, πασα γυνη χολος εστι {a} The woman is the weaker, and hath many provocations among children and servants that the man meets not with. This must be considered, and all bitterness abandoned. The heathens, when they sacrificed at their marriage feasts, used to cast the gall of the beast sacrificed out of doors. {b} Vipera virus, ob venerationem nuptiarum, evomit , saith St Basil, et tu duritiem animi, tu feritatem, tu crudelitatem ob unionis reverentiam non deponis ? What kin art thou to him, whose name is Wormwood? {Rev 8:11}

And when Sarai dealt hardly with her.] Beat her, belike; for "a servant will not be corrected by words," {Pro 29:19} and then he must have blows, and be "buffeted". {1Pe 2:20} Not so a wife. M. Aurelius, the emperor, though a heathen, could say to the shame of many bedlams among us: Uxor admonenda persaepe, reprehendenda raro, violentis manibus tractanda nunquam.

She fled.] This was her fault. {Ecc 10:4} But our natures are refractory, and will sooner break than bend, till God subdue them.

{a} Gellius.

{b} Plutarch. Proecep. Conjug., Basil. Hexemer., hom. vii.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 16:6. Thy maid is in thy hand — Though she was his wife, he would not countenance her in any thing disrespectful to Sarai. Those who would keep up peace and love must return soft answers to hard accusations; husbands and wives particularly should endeavour not to be both angry together. And when Sarai dealt hardly with her — Making her to serve with rigour; she fled from her face — She not only avoided her wrath for the present, but totally deserted her service.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Or, power.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 6. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. In short, for the sake of restoring peace, he does violence to his feelings, both as a husband, and a father. For, in leaving Hagar to the will of her enraged mistress, he does not treat her as his wife; he also, in a certain way, undervalues that object of his hope which was conceived in her womb. And it is not to be doubted that he was thus calm and placid in bearing the vehemence of his wife; because, throughout her whole life, he had found her to be obedient. Still it was a great excellence, to restrain his temper under an indignity so great. It may, however, here be asked, how it was that his care for the blessed seed had then vanished from his mind? Hagar is great with child; he hopes that the seed through which the salvation of the world was promised, is about to proceed from her. Why then does he not set Sarai aside, and turn his love and desire still more to Hagar? Truly we hence infer, that all human contrivances pass away and vanish in smoke, as soon as any grievous temptation is presented. Having taken a wife against the divine command, he thinks the matter is succeeding well, when he sees her pregnant, and pleases himself in foolish confidence; but when contention suddenly arises, he is at his wit’s end, and rejects all hope, or, at least, forgets it. The same thing must necessarily happen to us, as often as we attempt anything contrary to the word of God. Our minds will fail at the very first blast of temptation; since our only ground of stability is, to have the authority of God for what we do. In the meantime, God purifies the faith of his servant from its rust; for by mixing his own and his wife’s imagination with the word of God, he, in a sense, had stifled his faith; wherefore, to restore its brightness, that which was superfluous is cut of. God, by opposing himself in this manner to our sinful designs, recalls us from our stupidity to a sound mind. A simple promise had been given ‘I will bless thy seed.’ Sarai’s gloss supervened, namely, that she could have no seed but a supposititious one by Hagar: this mire of human imagination, with which the promise had been defiled must be purged away, that Abram might derive his knowledge from no other source, than the pure word of God.

And Sarai dealt hardly with her The word ענה (anah,) which Moses uses, signifies to afflict and to humble. I therefore explain it as being put for reducing Hagar to submission. But it was difficult for an angry woman to keep within bounds, in repressing the insolence of her maid. Wherefore, it is possible that she became immoderately enraged against her; not so much considering her own duty as revolving the means of being avenged for the offenses committed. Since Moses brings no heavier charge, I confine myself to what is certain; that Sarai made use of her proper authority in restraining the insolence of her maid. And, doubtless, from the event, we may form a judgments that Hagar was impelled to flee, not so much by the cruelty of her mistress, as by her own contumacy. Her own conscience accused her; and it is improbable that Sarai should have been so greatly incensed, except by many, and, indeed atrocious offenses. Therefore, the woman being of servile temper, and of indomitable ferocity, chose rather to flee, than to return to favor, through the humble acknowledgment of her fault.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) Sarai dealt hardly with her.—The verb is translated afflicted in Exo_1:11 and Isa_60:14; its more exact meaning is, Sarai humbled her, that is, reduced her to her original condition. It was quite right that as Hagar had abused her elevation, Abram should make her yield to Sarai all due respect and submission; but in making her resume her old position as a slave, Sarai was possibly dealing unkindly with her (but see on Gen_16:9). In running away Hagar not only showed the untamable love of freedom which Ishmael inherited from her, but apparently was repeating the act from which she had her name.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. in thy hand] Abram replies, with forbearance, that Hagar is under Sarai’s authority. Whether this is a formal transference of Hagar back into the power of Sarai, after she had become, as a concubine, the property of Abram, is not explained.

dealt hardly] The same word as that rendered “afflict” (Gen_15:13). Here it evidently means “persecute,” “ill-treat.”

fled] The character of Hagar is depicted as high-spirited and courageous, as well as independent. There is no evidence that her conduct was insolent.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But Abram said unto Sarai,.... In a meek, mild and gentle manner:

behold, thy maid is in thine hand; though Hagar was Abram's secondary wife he still considers her as Sarai's maid, and as subject to her, and allows her to exercise authority over her; for he still retained the same love and affection for Sarai, his first and lawful wife, and showed the same respect he ever did, and supported her in her honour and dignity:

do to her as it pleaseth thee: not giving her liberty to take away her life, nor even to use her cruelly, but to deal with her as a mistress might lawfully do with a servant, or however exercise that power which a first wife had over a second: perhaps Abram, in complaisance to Sarai, gave her too large a commission, and left it too much in her power to distress Hagar; and it might have been more correct to have heard both sides, and judged between them, and used his own authority, by reproving and correcting as he saw meet; had she been only Sarai's maid and not his wife, it would have been less exceptionable; however, for peace sake, he gave leave to Sarai to do as she would:

and when Sarai dealt hardly with her; or afflicted her (m), not only with words but with blows, as some think, and unmercifully beat her, and laid hard service upon her she was not able to go through, especially in her circumstances; though it may be she only chastised her in such a manner as a mistress may chastise her maid, since the angel seems to approve of what she did, Gen 16:9; which her proud spirit not being able to bear:

she fled from her face; which was set against her, and was full of wrath and fury: she deserted her service, quitted Abram's house though with child by him; unmindful of the various relations she stood in, which should have obliged her to have kept her place, and especially until she had made proper remonstrances of her ill usage, and could have no redress; but, unable to bear the treatment she met with, meditated a flight into her own country, Egypt, for by what follows it appears she steered her course that way; this flight of hers was agreeable to her name, for Hagar in the Arabic language signifies to "flee", hence the flight of Mahomet is called the Hegira.

(m) "eam affligeret", Tigurine version, Schmidt; "afflixit eam", Fagninus, Montanus, Junius & Tremellius, Piscator; so Ainsworth.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Afflicted her, as she now resented even a moderate correction. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Thy maid is in thine hand, i.e. subject to thy power and authority, as the phrase is taken, Gen 24:10; 39:4,6,8; Num 31:49. For though she be my concubine, yet she is thy inferior; and therefore if she exalt herself above her measure, I give thee power to exercise thy authority over her. But whether this was not one of Abram's infirmities, to give up his second wife into the hands of the first, may well be questioned. Use whatsoever power God hath given thee over her; for we must not think that Abram gave her power of life and death over her, especially now when she was with child. Therefore here, as often elsewhere, the general words must be limited from the nature of the thing, and from other texts of Scripture, which forbid cruelty even to our servants.

And when Sarai dealt hardly with her, either by imposing labours upon her above her strength, or by grievous stripes which she could not bear,

she fled from her face, contrary to God's command, Ecc 10:4, and to the laws of justice, because both her person and the fruit of her body were not her own, but Abram's right in possession.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Thy maid is in thy hand — By this he repudiates the implication of having wronged his wife by exalting another to her place in his affections, or in his household. Sarai’s maid is still her own. At her proposal he had treated her as a wife, and now she has her at disposal to treat her as she pleased.

Dealt hardly with her — Treated her with such oppressive rigour and humiliation that she fled from her face, resolved not to submit to such affliction. “The proud, unyielding passion of the Ishmaelite for freedom shows its characteristic feature in their ancestress.” — Lange.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But Abram said unto Sarai, Behold, thy maid is in thy hand (regarding her still as one of Sarai"s servants, though elevated to the rank of secondary wife to himself); do to her as it pleaseth thee. Literally, the good in thine eyes; in which conduct of the patriarch may be seen perhaps

(1) an evidence of his peaceful disposition in doing violence to his feelings as a husband in order to restore harmony to his disquieted household (Calvin), and

(2) a proof that he had already found out his mistake in expecting the promised seed through Hagar (Calvin); but also

(3) an indication of weakness in yielding to Sarai"s passionate invective (Willet, Bush), and

(4) an unjustifiable wrong inflicted on the future mother of his child (Candlish). And when Sarai dealt hardly with her (literally, afflicted) her by thrusting her back into the condition of a slave (Lange, Candlish); though probably by stripes or maltreatment of some sort in addition (Ainsworth, Bush)she fled from her face.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Thy maid is in thy hand - Though she was his wife, he would not countenance her in any thing disrespectful to Sarai. Those who would keep up peace and love, must return first answers to hard accusations; husbands and wives particularly should endeavour not to be both angry together. And when Sarai dealt hardly with her - Making her to serve with rigor; she fled from her face - She not only avoided her wrath for the present, but totally deserted her service.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ותענה שרי AND SARAI AFFLICTED HER — She compelled her to work hard (Genesis Rabbah 45:6).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND SARAI DEALT HARSHLY WITH HER, AND SHE FLED FROM BEFORE HER FACE. Our mother did transgress by this affliction, and Abraham also by his permitting her to do so. And so, G-d heard her [Hagar’s] affliction and gave her a son who would be a wild-ass of a man, to afflict the seed of Abraham and Sarah with all kinds of affliction.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

ויאמר... שפחתך בידך, Avram meant that in spite of Hagar sleeping with him, i.e. being accorded wifely privileges from his side, she remained Sarai's slave and as such Sarai could determine how to treat her. He made it clear that his own dignity was not to be a consideration in Sarai's treatment of Hagar.

ותענה שרי, Sarai overburdened her with work, and made her perform the work in an intolerably harsh manner. It is even possible that the word ותענה includes physical as well as verbal abuse of Hagar by Sarai. The Torah testifies that Sarai did not act morally and piously toward her. From a moral point of view, although Avram had given her a free hand when he said "do to her as appears fit in your eyes," she should have treated Hagar in a manner befitting her status as a wife or legal companion of Avram. From the point of view of practicing piously, חסידות, she should have treated a subordinate with all possible consideration. The scholar Ibn Gabirol said "how beautiful is the attribute of practicing forgiveness in circumstances when this is possible!" Sarai's actions as reported were not pleasing in the eyes of the Lord. This is reflected in the words of the angel to Hagar (verse 11) כי שמע ה' אל עניך, "for the Lord has listened to the oppression you have endured." This is why the angel gave her a blessing as compensation for the harsh treatment she had suffered. Avram did not prevent Sarai from acting as she did, even though it was displeasing in his eyes, because he was concerned primarily with preserving his relations with Sarai. The reason why this whole story is preserved for all future generations in our chapter is to teach moral-ethical lessons, and to warn us not to indulge in injustice.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.