Genesis21
English Standard Version
1The Lord as he had , and the Lord to as he had .
2And and a in his at the of which had to him.
3 the of his who was to him, whom him, .
4And his when he was , as had him.
5 was a when his was to him.
6And , has for me; everyone who will over me.
7And she , Who would have to that would ? Yet I have him a in his .
8And the and was . And a on the that was .
9But the of the , whom she had to , .
10So she to , Cast this with her , for the of this shall not be with my .
11And the was on of his .
12But to , Be not because of the and because of your . Whatever to as she you, for through shall your be .
13And I will a of the of the also, because he is your .
14So rose in the and and a of and it to , it on her , along with the , and . And she and in the of .
15When the the was , she the under of the .
16Then she and him a good , about the distance of a , for she , Let me not the of the . And as she him, she her and .
17And the of the , and the of to from and to her, What troubles you, ? not, for has the of the where he is.
18 ! Lift the , and hold him with your , for I will him into a .
19Then her , and she a of . And she and the with and the a .
20And was with the , and he . He in the and became an with the .
21He in the of , and his a for him from the of .
22At that and the of his to , is with you in all that you .
23Now therefore to me by that you will not with me or with my or with my , but as I have with you, so you will with me and with the where you have .
24And , I will .
25When a of that had ,
26 , I do not who has this ; you did me, and I have of it .
27So and and them to , and the a .
28 of the .
29And to , is the meaning of these that you have ?
30He , These you will from my , this may be a for me that I this .
31Therefore that was , because there both .
32So they a at . Then and the of his and to the of the .
33Abraham a in and there on the of the Lord, the .
34And many in the of the .
Study Guide
Public-domain commentary and original-language notes for Genesis 21.
Chapter Summary
In this chapter: Birth of Isaac, Sarah's joy. (1–8). Ishmael mocks Isaac. (9–13). Hagar and Ishmael are cast forth, They are relieved and comforted by an angel. (14–21). Abimelech's covenant with Abraham. (22–34).
vv1-8
Few under the Old Testament were brought into the world with such expectations as Isaac. He was in this a type of Christ, that Seed which the holy God so long promised, and holy men so long expected. He was born according to the promise, at the set time of which God had spoken. God's promised mercies will certainly come at the time which He sets, and that is the best time. Isaac means “laughter,” and there was good reason for the name, ch. 17:17; 18:13. When the Sun of comfort is risen upon the soul, it is good to remember how welcome the dawning of the day was. When Sarah received the promise, she laughed with distrust and doubt. When God gives us the mercies we began to despair of, we ought to remember with sorrow and shame our sinful distrust of his power and promise, when we were in pursuit of them. This mercy filled Sarah with joy and wonder. God's favours to his covenant people are such as surpass their own and others' thoughts and expectations: who could imagine that he should do so much for those that deserve so little, nay, for those that deserve so ill? Who would have said that God should send his Son to die for us, his Spirit to make us holy, his angels to attend us? Who would have said that such great sins should be pardoned, such mean services accepted, and such worthless worms taken into covenant? A short account of Isaac's infancy is given. God's blessing upon the nursing of children, and the preservation of them through the perils of the infant age, are to be acknowledged as signal instances of the care and tenderness of the Divine providence. See Ps 22:9, 10; Ho 11:1, 2.
vv9-13
Let us not overlook the manner in which this family matter instructs us not to rest in outward privileges, or in our own doings. And let us seek the blessings of the new covenant by faith in its Divine Surety. Ishmael's conduct was persecution, being done in profane contempt of the covenant and promise, and with malice against Isaac. God takes notice of what children say and do in their play; and will reckon with them, if they say or do amiss, though their parents do not. Mocking is a great sin, and very provoking to God. And the children of promise must expect to be mocked. Abraham was grieved that Ishmael should misbehave, and Sarah demand so severe a punishment. But God showed him that Isaac must be the father of the promised Seed; therefore, send Ishmael away, lest he corrupt the manners, or try to take the rights of Isaac. The covenant seed of Abraham must be a people by themselves, not mingled with those who were out of covenant: Sarah little thought of this; but God turned aright what she said.
vv14-21
If Hagar and Ishmael had behaved well in Abraham's family, they might have continued there; but they were justly punished. By abusing privileges, we forfeit them. Those who know not when they are well off, will be made to know the worth of mercies by the want of them. They were brought to distress in the wilderness. It is not said that the provisions were spent, or that Abraham sent them away without money. But the water was spent; and having lost their way, in that hot climate Ishmael was soon overcome with fatigue and thirst. God's readiness to help us when we are in trouble, must not slacken, but quicken our endeavours to help ourselves. The promise concerning her son is repeated, as a reason why Hagar should bestir herself to help him. It should engage our care and pains about children and young people, to consider that we know not what great use God has designed them for, and may make of them. The angel directs her to a present supply. Many who have reason to be comforted, go mourning from day to day, because they do not see the reason they have for comfort. There is a well of water near them in the covenant of grace, but they are not aware of it, till the same God that opened their eyes to see their wound, opens them to see their remedy. Paran was a wild place, fit for a wild man; such as Ishmael. Those who are born after the flesh, take up with the wilderness of this world, while the children of the promise aim at the heavenly Canaan, and cannot be at rest till they are there. Yet God was with the lad; his outward welfare was owing to this.
Key Words
פָּקַד: to visit (with friendly or hostile intent); by analogy, to oversee, muster, charge, care for, miss, deposit, etc.
שָׂרָה: Sarah, Abraham's wife
אָמַר: to say (used with great latitude)
עָשָׂה: to do or make, in the broadest sense and widest application
דָבַר: perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
הָרָה: to be (or become) pregnant, conceive (literally or figuratively)
יָלַד: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage
אַבְרָהָם: Abraham, the later name of Abram
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
זָקֻן: old age
Cross References
Genesis 21Paul identifies Ishmael's mocking of Isaac as the typological beginning of persecution of spiritual children.
Supported by Matthew Henry, Matthew Poole, JFB
Paul quotes Sarah's words exactly to demonstrate the exclusion of the law-works from the spiritual inheritance.
Supported by JFB
Paul quotes 'In Isaac shall thy seed be called' to establish God's sovereign sovereign election.
Supported by JFB
Quotes 'In Isaac shall thy seed be called' regarding Abraham's faith in offering up Isaac.
Supported by Matthew Henry
Fulfills the specific promise made in Genesis 18 that Sarah would have a son.
Supported by Matthew Henry, Matthew Poole, Calvin
Sarah received strength to conceive by faith when she was past age, fulfilling the promise.
Supported by Matthew Henry, JFB
Fulfills God's command that Sarah would bear a son and he would be named Isaac.
Supported by Matthew Henry, Matthew Poole, Calvin, JFB
Paul establishes the allegory of Abraham having two sons, one by a bondmaid, one by freewoman.
Supported by Matthew Henry, Matthew Poole, Calvin, JFB
Direct parallel where another Abimelech and Phichol seek a covenant with Abraham's son, Isaac.
Supported by JFB
Repeated disputes over the same wells of water between Philistines and Abraham's household.
Supported by JFB
Isaac reopens and renames Beersheba, confirming the oath and covenant pattern.
Supported by JFB
Abraham obeys the covenant command to circumcise Isaac on the eighth day.
Supported by Matthew Poole, Calvin, JFB
Fulfills the promise that a son would be born to Abraham at a hundred years old.
Supported by Matthew Henry, Matthew Poole
Contrast between Sarah's initial laughter of doubt and her new laughter of holy joy.
Supported by Matthew Henry, Matthew Poole
Abraham's grief for Ishmael echoes his previous prayer that Ishmael might live before God.
Supported by Matthew Poole
Distinguishes between children of the flesh (Ishmael) and children of the promise (Isaac).
Supported by JFB
Fulfills God's earlier promise to bless Ishmael and multiply him exceedingly.
Supported by Matthew Henry, Matthew Poole
Reminds of the name Ishmael ('God hears'), fulfilled when God hears the crying child.
Supported by JFB
Philistines recognize God's presence with Isaac, mirroring the acknowledgment of Abraham here.
Supported by Matthew Henry, JFB
Isaac enters a mutual oath with Abimelech, repeating Abraham's covenantal actions.
Supported by JFB
New Testament commentary on Abraham's lifetime of sojourning in tents in the promised land.
Supported by Matthew Henry, JFB
Believers are children of the promise, just as Isaac was born by promise.
Supported by Matthew Henry
Highlights the deadness of Sarah's womb and Abraham's age when Isaac was born.
Supported by JFB
Links Sarah's miraculous joy to the spiritual joy of the church bringing forth children.
Supported by Matthew Poole
Parallels God opening eyes to see provision/deliverance that was already physically present.
Supported by Matthew Henry
Fulfills the prophecy that Ishmael would live in the wilderness and be a wild man.
Supported by Matthew Henry, JFB
Refers to the kindness Abimelech previously showed Abraham in giving him land.
Supported by Matthew Henry
Abraham's established practice of building altars and calling on the name of Jehovah.
Supported by Matthew Henry
Theological principle of living peaceably with all men, demonstrated by Abraham's covenant.
Supported by Matthew Henry
Parallels physical objects (here ewe lambs, there a stone) serving as witnesses of covenants.
Supported by Matthew Poole