Genesis 16:2
So Sarai said to Abram, "Look now, the LORD has prevented me from bearing children. Please go to my maidservant; perhaps I can build a family by her." And Abram listened to the voice of Sarai.
So Sarai said to Abram
This phrase introduces Sarai, later known as Sarah, as the speaker. Sarai's role as Abram's wife is significant in the narrative of Genesis. Her name, meaning "princess" in Hebrew, reflects her status and the promise that she would be the mother of nations. The act of speaking to Abram indicates her influence and the intimate communication within their marriage. Historically, this reflects the patriarchal society where decisions were often made by the male head, yet Sarai's input is crucial, showing her active role in the unfolding of God's promises.

Look now
This phrase is an imperative, drawing Abram's attention to the urgency and importance of what Sarai is about to propose. It reflects a moment of desperation and a plea for Abram to consider her perspective. The Hebrew word "na" often conveys a sense of entreaty or request, highlighting Sarai's emotional state and the gravity of the situation.

the LORD has prevented me from having children
Sarai attributes her barrenness to the LORD, acknowledging His sovereignty over life and fertility. In the ancient Near Eastern context, childbearing was seen as a blessing from God, and barrenness was often viewed as a divine withholding. This statement reflects Sarai's faith in God's control, yet also her struggle with His timing and methods. It sets the stage for the tension between divine promise and human impatience.

Please go to my maidservant
Sarai's suggestion to Abram to go to her maidservant, Hagar, is a culturally contextual solution to her barrenness. In ancient Mesopotamian society, it was customary for a barren wife to offer her maidservant as a surrogate to bear children on her behalf. This practice, though culturally acceptable, introduces complex relational dynamics and foreshadows future conflict. The Hebrew word "amah" for maidservant indicates a bondservant or female slave, highlighting Hagar's lower social status and the power dynamics at play.

perhaps I can build a family by her
The phrase "build a family" uses the Hebrew word "banah," which means to build or establish. Sarai's hope is to establish her lineage through Hagar, reflecting the deep desire for progeny and legacy in the ancient world. This desire is not merely personal but tied to the covenantal promise of descendants. Sarai's plan, while humanly logical, reveals a tension between human initiative and divine promise, a recurring theme in the biblical narrative.

And Abram listened to the voice of Sarai
Abram's decision to heed Sarai's voice demonstrates his willingness to consider her counsel, yet it also marks a pivotal moment of human decision-making that diverges from waiting on God's promise. The Hebrew word "shama" for listened implies not just hearing but obeying or acting upon what is heard. This action sets in motion a series of events that have significant theological and relational implications, illustrating the complexities of faith, obedience, and the consequences of human actions in the biblical story.

Persons / Places / Events
1. Sarai
The wife of Abram, later known as Sarah. She is struggling with infertility and suggests a culturally acceptable but faith-challenging solution.

2. Abram
The husband of Sarai, later known as Abraham. He is a key patriarch in the Bible, known for his faith, but here he listens to Sarai's plan without seeking God's guidance.

3. Hagar
Sarai's Egyptian maidservant, who becomes a surrogate mother at Sarai's suggestion.

4. The LORD
The covenant God of Abram and Sarai, who has promised them descendants.

5. Canaan
The land where Abram and Sarai are dwelling, a place of promise and testing.
Teaching Points
Trust in God's Timing
Sarai's decision reflects a lack of trust in God's timing. Believers are encouraged to wait on the Lord and trust His promises.

Cultural Pressures vs. God's Promises
Sarai's suggestion was culturally acceptable but not aligned with God's promise. Christians should discern cultural norms through the lens of Scripture.

The Consequences of Impatience
Abram and Sarai's actions led to long-term family strife. Impatience can lead to decisions that have lasting negative impacts.

The Role of Faith in Relationships
Abram listened to Sarai without seeking God's counsel. Couples should seek God's guidance together in decision-making.

God's Faithfulness Despite Human Failure
Despite Abram and Sarai's actions, God remained faithful to His promise, reminding believers of His grace and sovereignty.
Bible Study Questions
1. How does Sarai's suggestion to Abram reflect her struggle with faith and patience? How can we apply this to our own struggles with waiting on God's promises?

2. In what ways do cultural norms today challenge our faith in God's promises, and how can we respond biblically?

3. What are some potential consequences of taking matters into our own hands instead of waiting for God's timing, as seen in the account of Abram and Sarai?

4. How can couples or families ensure they are seeking God's guidance together in their decision-making processes?

5. Reflect on a time when you experienced God's faithfulness despite your own impatience or failure. How does this encourage you in your current walk with God?
Connections to Other Scriptures
Genesis 12:1-3
God's promise to Abram of descendants and blessing, setting the stage for the tension in Genesis 16.

Genesis 21:1-3
The eventual fulfillment of God's promise through the birth of Isaac, highlighting God's faithfulness despite human impatience.

Galatians 4:22-31
Paul uses the account of Hagar and Sarah to illustrate the difference between living under the law and living by the promise.

Hebrews 11:11-12
Sarah's eventual faith and the fulfillment of God's promise, emphasizing faith in God's timing.

Psalm 37:7-9
Encouragement to wait patiently for the LORD, contrasting with Sarai's impatience.
Carnal ExpedientsThe Congregational PulpitGenesis 16:1-3
Forestalling God's Appointed TimeT. H. Leale.Genesis 16:1-3
Hagar, the Slave GirlF. B. Meyer, B. A.Genesis 16:1-3
LessonsG. Hughes, B. D.Genesis 16:1-3
Sarah's Sin; or Carnal Policy no Aid to Divine PlansA. Fuller.Genesis 16:1-3
Sarai's ExpedientJ. O. Dykes, D. D.Genesis 16:1-3
The Trial of Faith -- its InfirmityR. S. Candlish, D. D.Genesis 16:1-3
The Maid, the Mistress, and the MasterW. Roberts Genesis 16:1-6
HagarR.A. Redford Genesis 16
People
Abram, Bered, Hagar, Ishmael, Sarai
Places
Beer-lahai-roi, Bered, Canaan, Egypt, Kadesh-barnea, Shur Desert
Topics
Abram, Agreed, Bear, Bearing, Behold, Build, Builded, Built, Family, Handmaid, Hearkened, Hearkeneth, Kept, Listened, Maid, Maidservant, Obtain, Perhaps, Please, Prevented, Restrained, Sarai, Sar'ai, Servant, Shut, Sleep, Voice
Dictionary of Bible Themes
Genesis 16:2

     5533   sleep, physical

Genesis 16:1-2

     5811   compromise

Genesis 16:1-3

     8410   decision-making, examples

Genesis 16:1-4

     5076   Abraham, life of
     5225   barrenness
     5720   mothers, examples

Genesis 16:1-6

     1680   types
     5077   Abraham, character
     5672   concubines
     5732   polygamy

Genesis 16:2-3

     8723   doubt, results of

Library
Omniscience
Remember that, ye sons of men, ye are not unregarded; ye do not pass through this world in unseen obscurity. In darkest shades of night eyes glare on you through the gloom. In the brightness of the day angels are spectators of your labours. From heaven there look down upon you spirits who see all that finite beings are capable of beholding. But if we think that thought worth treasuring up, there is one which sums up that and drowns it, even as a drop is lost in the ocean; it is the thought, "Thou
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

"Thou, God, Seest Me. " --Gen. xvi. 13
"Thou, God, seest me."--Gen. xvi. 13. O God, unseen, but not unknown, Thine eye is ever fix'd on me; I dwell beneath Thy secret throne, Encompass'd by Thy Deity. Throughout this universe of space, To nothing am I long allied, For flight of time and change of place, My strongest, dearest bonds divide. Parents I had, but where are they? Friends whom I knew, I know no more; Companions, once that cheer'd my way, Have dropp'd behind or gone before. Now I am one amidst a crowd Of life and action hurrying
James Montgomery—Sacred Poems and Hymns

The Pioneer's Influence Upon a Nation's Ideals.
ABRAHAM, THE TRADITIONAL FATHER OF HIS RACE.--Gen. 12:1-8; 13:1-13; 16; 18, 19; 21:7; 22:1-19. Parallel Readings. Hist. Bible I, 73-94. Prin of Pol., 160-175. Jehovah said to Abraham, Go forth from thy country, and from thy kindred, and from thy father's house, to the land that I will show thee, that I may make of thee a great nation; and I will surely bless thee, and make thy name great, so that thou shalt be a blessing, I will also bless them that bless thee, and him that curseth thee will
Charles Foster Kent—The Making of a Nation

The Incarnation.
"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that hath been made. In Him was life; and the life was the light of men. And the light shineth in the darkness; and the darkness apprehended it not. There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Doctrine of God
I. THE EXISTENCE OF GOD: (Vs. Atheism). 1. ASSUMED BY THE SCRIPTURES. 2. PROOFS OF THE EXISTENCE OF GOD. a) Universal belief in the Existence of God. b) Cosmological:--Argument from Cause. c) Teleological:--Argument from Design. d) Ontological:--Argument from Being. e) Anthropological:--Moral Argument. f) Argument from Congruity. g) Argument from Scripture. II. THE NATURE OF GOD: (Vs. Agnosticism) 1. THE SPIRITUALITY OF GOD: (Vs. Materialism). 2. THE PERSONALITY OF GOD: (Vs. Pantheism). 3. THE UNITY
Rev. William Evans—The Great Doctrines of the Bible

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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