Gênesis 16
Ambrose of Milan · Comentário Patrístico (catena)
Gênesis 16:2
Some might still be struck by the fact that Abraham had a relationship with his slave girl when he was already conversing with God, as it is written: "Sarah said to Abraham, 'See now, the Lord has prevented me from bearing children; go in to my maid to make children from her.' " And this is exactly what happened. But we should consider first of all that Abraham lived prior to the law of Moses and before the gospel; adultery, it seems, was not yet prohibited at this time. The penalty for the crime goes back only to the time of the law, which made adultery a crime. So there is no condemnation for the offense that precedes the law but only one based on the law. Abraham then cannot be said to have violated the law since he came before the law. Though in paradise God had praised marriage, he had not condemned adultery. In fact, he does not wish the death of sinners, and for this reason he promises the reward without exacting the penalty. Indeed, God prefers to stimulate with mild proddings than to terrify with severe threats. If you too sinned, when you were a pagan, you have an excuse. But now you have come to the church and have heard the law, "You shall not commit adultery," you no longer have an excuse for the offense. However, since this discourse is directed also to those who are inscribed to receive the grace of baptism, if anyone has committed such a grave sin, let him be sure that he will be pardoned, but as one who has committed an offense. Let him know, however, that for the future he is obliged to abstain. Indeed, in the case of the adulterous woman spoken of in the Gospel, whom the scribes and Pharisees presented to the Lord, the Lord forgave her former sins but said, "Go, and from now on be careful not to sin any more." In saying this to her, he says it to you. You have committed adultery as a pagan; you have sinned as a catechumen. The sin is forgiven you, remitted through baptism; go, and in the future, see that you do not sin. Such is the first defense of Abraham. — On Abraham
Gênesis 16:3-4
It was not because he was ablaze with the heat of some unbridled passion, not because he was overcome by the charm of seductive beauty that Abraham gave preference to a relationship with a slave girl over the conjugal bed, but through a desire to procure a posterity and to enlarge his progeny. After the flood the human race was still numerically sparse. Hence it was also a matter of moral obligation that no one be seen to have failed to render the debt to nature. For this reason, even the children of holy Lot were inspired by this motive to procure a posterity for themselves so that the human race would not become extinct. Thus the merit of having done one's duty to society excused individual guilt. And it is not without significance that the wife is presented as the instigator of the deed. In [a] sense [this] exculpates her husband, so that no one could believe that he was carried away by some mad perversion. At the same time … women might learn to love their husbands, not to allow themselves to be tormented by empty suspicions of infidelity and not to dislike their stepchildren, when they themselves have been childless. That wonderful wife desired only that her husband forgive her sterility, and, wishing to avoid being herself the reason for her husband's not having children, she persuades him to go in to the slave girl. Later on, Leah and Rachel did the same thing. Learn, O woman, to put aside jealousy, which often drives women to madness. — On Abraham