A Son is Born to Sarah and Another Son of Abraham is Cast Out (Genesis 21:1-21).
The account of Yahweh's fulfilment of His promise to Abraham in the giving of a son comes interestingly enough in the covenant made by God with Ishmael. Thus the writing down of the detail was by Ishmael. This explains the flatness of the initial introduction in respect of something that would have made Abraham and Sarah ecstatic. Had it not been for this connection with a covenant the birth narrative could well have been carried down in the oral tradition and may well have not been recorded in writing. But while to Ishmael the birth was rather a misfortune than a blessing to the compiler this is an event of outstanding importance.
The first verse in this chapter, Genesis 21:1, like Genesis 20:18, is introduced by the person who combined the two covenant documents of Genesis 20, 21 together. The former spoke of the fact that Yahweh had closed the wombs of the house of Abimelech, this verse declares that Yahweh has opened the womb of Sarah. He Who can make barren can also make fruitful. It enables the one document to slide into the other.
‘And Yahweh visited Sarah as he had said and Yahweh did to Sarah as he had spoken.'
This introductory clause confirms the faithfulness of Yahweh with typical repetition. For He is the faithful One and the carrying out of His promise is about to be revealed.
But in the whole passage from 21:2 to 21:21 the One Who acts is consistently ‘God'. This is because the covenant is with one, and recorded by one, who feels he is no longer a part of Yahweh's chosen people, but is cast out. He records it in the name of ‘God' Whom he will in future worship. This explains the remarkable fact that in the description of Isaac's birth little religious connotation is brought in. Indeed it is noticeably absent. There is no worship of Yahweh, no message from Yahweh and little of the exultation we would expect at so great a moment. What there is, apart from what is basically necessary, is almost totally secular.
‘And Sarah conceived and bore Abraham a son in his old age at the set time of which God had spoken to him.'
Even Ishmael and his scribe cannot help but be struck that the baby came ‘at the set time'. As he looks back he recognises the sovereign power of ‘God'. ‘The set time' is mentioned in Genesis 17:21 and it is significant that this is in the middle of a covenant which very much included Ishmael and for that reason was spoken of as ‘God's'.
‘And Abraham called the name of his son who was born to him, whom Sarah bore to him, Isaac. And Abraham circumcised his son Isaac when he was eight days old as God had commanded him.'
The narrative is straight and stiff. It describes the birth, and the circumcision, and stresses that the child was truly Sarah's and was, by circumcision, made a participator in the covenant previously made in Genesis 17 in obedience to God's command.
The name Isaac means ‘laughter', but it is very probable that his full name was ‘Isaac-El', in accord with similar names elsewhere, which means ‘God laughs', or ‘may God laugh (on the child)'. But it was clearly shortened to Isaac.
‘And Abraham was a hundred years old when his son Isaac was born to him.'
Again this connects with the covenant chapter 17, where the ninety nine years was fixed by the fact that there was one year to go to the birth of the promised child. The hundred years is a round number indicating the fullness of time.
‘And Sarah said, “God has made me laugh, everyone who hears will laugh with me”, and she said, “Who would have said to Abraham that Sarah would breast feed her own children, for I have borne him a son in his old age”.'
The first part of the sentence would seem to confirm that the official name was ‘Isaac-el' (yishaq'el). But popularly he was known as Isaac, a reminder of the laughter and joy he had brought. Sarah expresses her thanks to God by declaring the He has given her laughter. Then she immediately goes on to declare how much happiness this has brought to those around who will share her joy. Isaac, she is saying, is well named for he brings laughter. The reader will remember the other kind of laughter mentioned earlier before he was born. But Sarah is now content.
‘And the child grew and was weaned, and Abraham made a great feast on the day that Isaac was weaned.'
Isaac would be about three years old when he was weaned (finally eating food other than milk - see 1 Samuel 1:23). In all this, while God is acknowledged, it is hardly the paean of praise to Yahweh that we might expect. Rather it is a brief but honest summary of the essentials preparatory to what is to come with regard to Ishmael, brought to life by the subsequently added introductory phrase (Genesis 21:).
Do we detect in all this some bitterness on behalf of one whose birth was not declared to be accompanied by laughter and whose birth was not described as an occasion of general rejoicing, but indeed became an embarrassment rather than being celebrated by a feast? (see Genesis 16).
‘And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking (or ‘playing').'
The word translated ‘mocking' can have a variety of meanings. It really indicates ‘enjoying or amusing oneself'. This could be totally innocent, or at the expense of others (thus ‘mocking') - compare its use in Genesis 19:14. It can mean (with 'eth) ‘fondling' a woman (26:8). No final decision can be made on its meaning here. It may simply mean that they were playing together as equals, but this is unlikely in view of Ishmael's age (he is about 16, and a man). Or it could suggest unpleasantness of either a slight (making a fool of), or of a more abhorrent kind. If Ishmael was responsible for this record then the word may be deliberately used vaguely to give the impression of innocence. What he saw as ‘playing' others may have seen in a different light.
The fact that Abraham is prepared even to consider expulsion (verse 11), very much against his will until Yahweh intervenes, would suggest it was more than just innocent fun. To send away a slave-wife and a son was a grave act, and in some societies at the time a son born under the method used by Sarah would be sacrosanct and could not be turned out. This suggests that ‘playing' is a euphemism for something far worse.
It is again emphasised that Hagar is an Egyptian. But that may have been how she was known in comparison with another Hagar. It may, however, contain a hint of rancour as Ishmael remembers how his mother was treated as a foreigner, or even of pride. Egyptians were not short in national pride. They saw themselves as superior.
‘As a result she said to Abraham, “Cast out this bondwoman and her son, for the son of this bondwoman shall not be heir with my son, even with Isaac”.'
Sarah had done nothing for three or more years. Furthermore she has always been very submissive to her husband. What then provokes this sudden demand that Abraham deal with matters so drastically against his will. Was it jealousy for her son's position? But she could have no real doubt that Isaac would take over leadership of the tribe, for God had promised it. Was it a fear of something she saw in Ishmael's behaviour, some veiled threat to her son? All we know is that something spurred her on to make this demand.
“This bondwoman”. One can see the curl on her beautiful lip as she says it. It is deliberately derogatory, drawing attention to how Hagar is seen, at least by her. The stinging words were clearly remembered by Ishmael.
“Shall not be heir with my son Isaac.” She wanted everything for Isaac. He had the prime inheritance but she wanted more. Happily this attitude was not later maintained between the two sons for they come together to bury Abraham (Genesis 25:9). And there too we learn that although Isaac did receive the prime inheritance, Abraham's other sons were not forgotten (Genesis 25:5-6).
‘And the thing was very grievous in Abraham's sight on account of his son.'
Abraham clearly loved Ishmael deeply. This does suggest that Sarah must have had some sound grounds for what she was suggesting. As patriarch he had to act justly and fairly, and we know he was a just and fair man. He would not have given the matter consideration without just cause.
But this may also reflect the memory that Ishmael carried with him, the certainty that in spite of all his father loved him deeply.
‘And God said to Abraham, “Let it not be grievous in your sight because of the lad and because of your bondwoman. In all that Sarah says to you, listen to her voice. For in Isaac shall your seed be called. And also of the son of the bondwoman will I make a nation, because he is your seed ”.'
God's approval to the plan must indicate that there were grounds for the expulsion (even granted that it was within His purpose). Such an expulsion would not take place lightly, for Ishmael would no doubt have some support in the family tribe, and external evidence demonstrates that the casting out of a bondwoman's son would under normal circumstances be frowned on. God is calling Abraham to his duty. And yet in so doing He confirms His promises to Ishmael.
“For in Isaac shall your seed be called”. The future fulfilment of the central promise of God lies in Isaac. This expulsion will not affect the Promise.
“And Abraham rose up early in the morning and took bread and a water-skin of water and gave it to Hagar, putting it on her shoulder, and the boy, and sent her away.'
The emphasis is on the expulsion of Hagar herself. This supports the view that we have here Ishmael's memory of the picture. He cannot forget that Abraham sent his mother away. He grieves, not for himself for he is possibly aware that he has committed some fault, but for her. The word for ‘boy' is neutral. It can equally mean a young man. It may also suggest that Abraham sees her as the one with the strength to cope with the situation.
“Took bread --- and the lad, and sent her away.” The blame is put on Hagar's shoulders. It is she who is sent away at Sarah's request. The lad goes with her. He is possibly not yet considered to be of age. He is in fact about fifteen years old. (As forty appears to be looked on as the age for marrying a fifteen year old might not then have been looked on as mature).
Abraham arises himself to see to the matter. The detail is all remembered. How could Ishmael ever forget it? The early morning rise. Abraham, with heavy heart, providing food and water and putting them on Hagar's shoulder. It must be remembered that she is the servantwoman and Ishmael is the patriarch's son. It is not right that he carries the burden.
‘And she departed and wandered in the wilderness of Beersheba.'
Why does she not again make for Egypt as she had done before? (Genesis 16:7). There is no attempt here. Why does she avoid the highways? Is she aware of some shame that will prevent her acceptance in Egypt that was not there before? Or is she determined to stay within reach of her son's inheritance?
It is quite clear in all this that Hagar is the dominant person. It is she who takes over and makes the decisions. It has been clear from the beginning that she was very strongminded, and years of servitude have hardened her as she has carried her grievance through the years. Ishmael may be a little bewildered at the turn of events, but not Hagar. She takes control.
‘And the water in the water-skin was spent and she heaved the lad under one of the shrubs.'
The water runs out and even the hardiest person cannot do without water. As they become more and more parched their strength fails, the young man's first for he is not yet fully matured and he has not had to fight for himself as Hagar has. Then at length he collapses and Hagar has this further burden to bear. Yet bravely she struggles on with him until she knows her cause is lost. (Like many strong women she may have been a very awkward person, but we cannot help but admire her now, as the writer does as well. He does not have to fill in the details. All his readers know the perils of the burning sun and the wilderness).
“She heaved the lad under one of the shrubs”. A last desperate effort. The only shelter within reach. And she does what she can for her son.
‘And she went and sat down in front of him a good way off, as it were a bowshot, for she said, “Let me not look on the death of my boy.” And she sat opposite him and wept.'
She cannot bear to watch him die, yet she cannot bear to leave him. She must be within sight if his eyes open again. Yet she cannot remain too close. Her deep grief is clear. It is almost more than she can bear.
‘And God heard the voice of the young man, and the angel of God called to Hagar out of heaven and said to her, “What is wrong with you, Hagar? Don't be afraid. For God has heard the voice of the lad where he is. Get up. Lift the lad up and support him firmly with your hand. For I will make him a great nation”.'
The name Ishmael meant ‘God has heard'. In the extremity he is in the lad prays, and God hears. Note that it is his prayer that is heard. He is a son of Abraham, and God will hear for Abraham's sake.
“The angel of God”. Similar to the ‘angel of Yahweh', but ‘Yahweh' cannot be used here for Ishmael is now outside the covenant line. It is to ‘God' that he will henceforth look.
“What is wrong with you Hagar?” It is as though God says, ‘this is not like you, Hagar, to give up, and especially when there is help within reach. The lad needs you now as never before. Do not let him down'.
“For I will make him a great nation.” Does she not remember His covenant? Does she think He will let the lad to whom He has made these great promises die? The promise renewed under these circumstances (and in verse 13) is the original reason for the writing of the record.
‘And God opened her eyes and she saw a spring of water, and she went and filled the water-skin with water and gave the lad drink.'
In all her struggles and wanderings a hand had unknowingly guided her. Where she thought there was nothing there was salvation. Unknowingly she had struggled to where there was a small spring. But without the voice of God she would never have known.
She has no thought for herself. Her one concern is for her son. She immediately fills the wine-skin and gives water to her son. In all this her toughness too comes out. She is a survivor. Without her Ishmael would have been doomed.
The detail in the narrative stresses that it is recorded at the instigation of one who was there. It is not overplayed, yet it conveys the heart of the matter. And the subtle nuances are too deep to be just an invention of a storyteller. All through this account was written from experience of the events, and from a particular viewpoint. The comparative briefness of the birth of Isaac, that event that should have been written in gold, compared with the detail of the experiences of Ishmael, even to the awareness of his deepest feelings, confirm that we have here a record compiled by him. And the renewal of the covenant under the most difficult of circumstances explains why it was put into writing.
‘And God was with the lad and he grew, and he dwelt in the wilderness and became an archer. And he dwelt in the wilderness of Paran, and his mother took him a wife out of the land of Egypt.'
This clear addition to the account, with its local colour, was no doubt either added to the covenant tablet at a later date or when it was combined with others to form a connected sequence.
“He dwelt in the wilderness and became an archer”. He soon learned to adapt to his surroundings and became a wilderness wanderer, and a hunter both of man and beast as he lived out his precarious existence. The wilderness in which he established himself, and later his tribe, (Abraham's sons were born to be leaders) was the wilderness of Paran, between Palestine and Egypt in the Sinai region near the Gulf of Aqabah.
“And his mother took him a wife out of the land of Egypt”. The hand of his strong-minded mother continues to influence him. She is proud of her Egyptian background and does not want him to marry just anyone. His relatives are closed to him and she takes the only possible alternative.
Hagar stands out throughout as a strong minded, resourceful woman. Later we read of a tribe called the Hagrites who were connected with the tents of Edom and the Ishmaelites, and Moab (Psalms 83:6). See also 1 Chronicles 5:10; 1 Chronicles 5:19 where they are connected with Jetur and Naphish, sons of Ishmael (Genesis 25:15). It may be that she even established her own tribe, although the connection may be a coincidence.
Abraham Renews His Covenant With Abimelech in ‘the Land of the Philistines' (Genesis 21:22-34).
This passage contains the first mention of ‘Philistines' as being in the land. Some have doubted this on the grounds that the Philistines arrived later in 12th century BC in the wave of Sea Peoples invading among others the coasts of Lebanon, ancient Phoenicia, sweeping down through the coastal plains of Palestine (named after them) and troubling Egypt, where they are referred to as Prst.
It is, of course, true that in the sense of the Philistines as a ruling nation and a threat to others in Palestine, the 12th century BC is the commencement of their presence, but the peoples from whom they came were certainly evidenced in the Ancient Near East before that.
There is clear archaeological evidence of trade between Caphtor (home of the Philistines - see 10:14: Jeremiah 47:4; Amos 9:7) and the mainland around this time, including trade with Ugarit and Hazor, and also Egypt; and a tablet from Mari (18th century BC) records the sending of gifts from the king of Hazor to Kaptara (Caphtor). There is therefore nothing unlikely in a trading set up being established in Palestine around this time, on the trading route between Mesopotamia and Egypt, by people from Caphtor, whence came the Philistines (Jeremiah 47:4; Amos 9:7). They were a sea people.
“Philistines” may be a later modernisation of an archaic term for them originally found in the text, so that the reader could identify them, but as we do not know the origin of the name, it may easily have applied to a section of the people of Caphtor in the time of Abraham, some of whom came as peaceful traders to Palestine long before their later arrival. On the whole people only get mentioned in inscriptions when they have made their presence felt.
The reference in Genesis 21 to ‘the land of the Philistines' may thus simply be an indication of the presence of a trading group from Caphtor who have established themselves there, not necessarily very numerous, but very noteworthy in that part of Canaan. It is possibly significant that Abimelech is called king of Gerar in 20:2 but king of the Philistines in 26:1, 8; suggesting either a later increase in the Philistine presence, or that Abraham did not know who they were until later, which would be evidence of the genuine ancient provenance of the accounts. (He first arrives in the region of Gerar and meets an unknown people, he later learns that the area is called by many ‘the land of the Philistines', he then discovers that it is Philistines with whom he has been dealing at Gerar, and all this is discovered between the recording of the different covenants).