Genesis 16:2 — Was It Appropriate for Sarai to Offer Her Maidservant Hagar as a Secondary Wife (Concubine) to Abram?

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Genesis 16:2 records Sarai’s proposal to Abram: “Behold now, Jehovah has prevented me from bearing children. Go in to my servant; it may be that I shall obtain children by her.” This action prompts the question: Was it appropriate for Sarai to offer her maidservant Hagar to Abram as a secondary wife or concubine? To address this, we must examine the cultural, legal, and theological context of the ancient Near East, as well as the implications within the biblical narrative.

Cultural and Legal Context

In the ancient Near East, particularly in Mesopotamian societies, it was a common and legally sanctioned practice for a barren wife to provide her maidservant to her husband to bear children on her behalf. Legal codes such as the Code of Hammurabi (circa 1754 B.C.E.) contain provisions that reflect this custom. For instance, if a wife was childless, she could give her maid to her husband, and any children born from this union would be considered the wife’s offspring. This practice aimed to ensure the continuation of the family line and the inheritance of property.

Illustration of Genesis 16:2 featuring Sarai, Hagar, and Abram.

Sarai’s action aligns with these cultural norms. By giving Hagar to Abram, she sought to fulfill the societal expectation of producing an heir, especially significant given Jehovah’s promise to Abram of numerous descendants (Genesis 15:5). Therefore, within the cultural and legal framework of the time, Sarai’s proposal was appropriate and customary.

Status of Hagar

The Hebrew text refers to Hagar as a “maidservant” (Hebrew: שִׁפְחָה, shiphchah), indicating her status as a female slave. When Sarai gave Hagar to Abram, Hagar’s status changed to that of a concubine or secondary wife. In ancient Near Eastern societies, concubines held a recognized, though subordinate, position in the household. They did not possess the full rights of a wife but were more than mere slaves, especially if they bore children.

The distinction between a wife and a concubine often involved legal and social considerations. A concubine’s children could be legitimate heirs, depending on the household’s structure and the primary wife’s status. In Hagar’s case, her son Ishmael was considered Abram’s offspring, though not the child of promise, as later clarified in Genesis 17:19–21.

Theological Implications

While Sarai’s action was culturally acceptable, the biblical narrative presents it as a human attempt to fulfill divine promises through human means. Jehovah had promised Abram descendants, but the timing and means were under divine prerogative. By taking matters into their own hands, Sarai and Abram demonstrated a lack of faith in Jehovah’s timing and provision.

The consequences of this decision were immediate and far-reaching. Hagar’s conception led to tension and strife within the household. Genesis 16:4 notes that Hagar looked with contempt on Sarai, leading to Sarai’s harsh treatment of her. This discord illustrates the complications that arise when human actions attempt to circumvent divine plans.

Conclusion

Sarai’s decision to offer Hagar to Abram as a secondary wife was appropriate within the cultural and legal context of the ancient Near East. It was a customary solution to barrenness and aimed to secure an heir for the family. However, from a theological perspective, it represented a lapse in faith, as it sought to achieve Jehovah’s promises through human intervention. The resulting familial discord underscores the importance of trusting in Jehovah’s timing and methods.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).