TRV
Translation
King James Version
¶ And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael.
Complete Jewish Bible
Hagar bore Avram a son, and Avram called the son whom Hagar had borne Yishma'el.
Berean Standard Bible
And Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne.
American Standard Version
And Hagar bare Abram a son: and Abram called the name of his son, whom Hagar bare, Ishmael.
World English Bible Messianic
Hagar bore a son for Abram. Abram called the name of his son, whom Hagar bore, Ishmael.
Geneva Bible (1599)
And Hagar bare Abram a sonne, and Abram called his sonnes name, which Hagar bare, Ishmael.
Young's Literal Translation
And Hagar beareth to Abram a son; and Abram calleth the name of his son, whom Hagar hath borne, Ishmael;
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In the KJVVerse 397 of 31,102
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Commentary on Genesis 16 verses 15–16
15 ¶ And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael.
16 And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram.
It is here taken for granted, though not expressly recorded, that Hagar did as the angel commanded her, returning to here mistress and submitting herself; and then, in the fulness of time, she brought forth her son. Note, Those who obey divine precepts shall have the comfort of divine promises. This was the son of the bond-woman that was born after the flesh (Gal 4:23), representing the unbelieving Jews, v. 25. Note, 1. Many who can call Abraham father are yet born after the flesh, Mat 3:9. 2. The carnal seed in the church are sooner brought forth than the spiritual. It is an easier thing to persuade men to assume the form of godliness than to submit to the power of godliness.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–16. Public domain.
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Augustine of HippoAD 430
The City of God (Book XV), Chapter 2
There was indeed on earth, so long as it was needed, a symbol and foreshadowing image of this city, which served the purpose of reminding men that such a city was to be rather than of making it present; and this image was itself called the holy city, as a symbol of the future city, though not itself the reality. Of this city which served as an image, and of that free city it typified, Paul writes to the Galatians in these terms: "Tell me, you that desire to be under the law, do you not hear the law? For it is written, that Abraham had two sons, the one by a bond maid, the other by a free woman. But he who was of the bond woman was born after the flesh, but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which genders to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answers to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, you barren that bear not; break forth and cry, you that travail not, for the desolate has many more children than she which has an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless, what says the Scripture? Cast out the bond woman and her son: for the son of the bond woman shall not be heir with the son of the free woman. And we, brethren, are not children of the bond woman, but of the free, in the liberty wherewith Christ has made us free." [Galatians 4:21-31] This interpretation of the passage, handed down to us with apostolic authority, shows how we ought to understand the Scriptures of the two covenants — the old and the new. One portion of the earthly city became an image of the heavenly city, not having a significance of its own, but signifying another city, and therefore serving, or "being in bondage." For it was founded not for its own sake, but to prefigure another city; and this shadow of a city was also itself foreshadowed by another preceding figure. For Sarah's handmaid Agar, and her son, were an image of this image. And as the shadows were to pass away when the full light came, Sarah, the free woman, who prefigured the free city (which again was also prefigured in another way by that shadow of a city Jerusalem), therefore said, "Cast out the bond woman and her son; for the son of the bond woman shall not be heir with my son Isaac," or, as the apostle says, "with the son of the free woman." In the earthly city, then, we find two things — its own obvious presence, and its symbolic presentation of the heavenly city. Now citizens are begotten to the earthly city by nature vitiated by sin, but to the heavenly city by grace freeing nature from sin; whence the former are called "vessels of wrath," the latter "vessels of mercy." [Romans 9:22-23] And this was typified in the two sons of Abraham — Ishmael, the son of Agar the handmaid, being born according to the flesh, while Isaac was born of the free woman Sarah, according to the promise. Both, indeed, were of Abraham's seed; but the one was begotten by natural law, the other was given by gracious promise. In the one birth, human action is revealed; in the other, a divine kindness comes to light.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 16:15 chronicles the birth of Ishmael, Abram's first son, born to Hagar, Sarai's Egyptian handmaid. This pivotal event in the patriarchal narrative serves as a profound illustration of the immediate and far-reaching consequences when human ingenuity and impatience attempt to fulfill divine promises through their own means, rather than patiently trusting in God's perfect timing and sovereign plan. Simultaneously, it powerfully demonstrates God's unwavering compassion and attentiveness, even amidst the complexities arising from human error.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 16:15 succinctly records the fulfillment of Hagar's pregnancy and Abram's subsequent action: "And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael." This verse is a concise yet profoundly significant statement marking the arrival of Abram's firstborn son, an event with lasting implications for the unfolding biblical narrative and the history of nations.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Conciseness is evident in its direct and factual reporting of the birth and naming, yet it carries immense narrative weight. The Repetition of "which Hagar bare" emphasizes Hagar's role as the birth mother, subtly highlighting the distinction from Sarai, even though the child is legally Abram's. Most profoundly, the Symbolism of the name "Ishmael" ("God hears") is paramount. It functions as a theological statement, not merely a personal identifier, symbolizing God's omnipresent awareness and compassion, even in situations born of human impatience and misdirection. This name also carries a degree of Irony, as the son born from human impatience is named for God's attentiveness, suggesting that God's plan is not thwarted by human error, but rather His compassion extends even to the consequences of such actions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 16:15 is a foundational verse for understanding the complex interplay between divine promise and human agency. It powerfully illustrates that while God's promises are certain, human attempts to "help" God fulfill them through their own means often lead to unintended complications and consequences. Ishmael's birth, though not the fulfillment of the specific covenantal promise for the "seed" through whom all nations would be blessed, nevertheless demonstrates God's enduring faithfulness and compassion. God hears Hagar's cry and blesses Ishmael, establishing him as the progenitor of a great nation, even as He maintains the distinction of the covenant line through Isaac. This narrative underscores God's ability to work within and even redeem complex human situations, always moving His ultimate redemptive plan forward.
REFLECTION AND APPLICATION
Genesis 16:15 offers a profound and timeless lesson for believers today: the critical importance of patient trust in God's perfect timing and methods, rather than succumbing to the temptation of human ingenuity or cultural pressures to achieve God's purposes. Abram and Sarai's impatience led to a complex situation with lasting repercussions, reminding us that even well-intentioned human efforts, when outside of God's specific will, can create significant challenges. However, this verse also provides immense comfort and reassurance: even when our impatience or missteps lead to unintended consequences, God remains faithful to His character and His promises. He is a God who "hears" (Ishmael), who is compassionate, and who can work His purposes even through our imperfections. We are called to cultivate a deep reliance on God's sovereignty, understanding that His plans are perfect, His timing is impeccable, and His compassion endures, always attentive to the cries of His people and capable of bringing good out of every circumstance.
Questions for Reflection
FAQ
Was Ishmael the promised son through whom the Abrahamic covenant would be established?
Answer: No, while Ishmael was indeed Abram's firstborn son and blessed by God to become the father of a great nation (Genesis 17:20), he was not the specific "son of promise" through whom the Abrahamic covenant's central promises of land, nationhood, and universal blessing would be fully realized. God explicitly clarified that the covenant would be established through Isaac, the son born to Abram and Sarai (later Abraham and Sarah) in their old age, a miraculous birth that would clearly demonstrate God's sovereign power and faithfulness (Genesis 17:19; Genesis 21:2-3). Ishmael's birth, conversely, resulted from human attempts to fulfill God's promise outside of His divine timing and specific plan.
CHRIST-CENTERED FULFILLMENT
The birth of Ishmael, born of human effort and impatience, stands in stark contrast to the miraculous birth of Isaac, which would later highlight God's sovereign and perfect timing. This narrative foreshadows the ultimate fulfillment found in Christ, who is the true "seed" of Abraham, not born of human striving or fleshly descent, but through the divine initiative and the power of the Holy Spirit (Galatians 3:16; Matthew 1:18-25). The tension between the "children of the flesh" (Ishmael) and the "children of promise" (Isaac) finds its ultimate resolution in Christ, who embodies the promise given by grace, not by human works (Romans 9:6-8). Furthermore, the name "Ishmael" ("God hears") powerfully points to Christ, who perfectly embodies God's attentive and compassionate ear. As the great High Priest, Jesus hears the cries of humanity, intercedes for His people (Hebrews 7:25), and through His atoning sacrifice, provides the ultimate answer to humanity's deepest need for salvation and reconciliation with God (John 1:29; Romans 5:8). Thus, in Christ, God's promises are perfectly fulfilled, His timing is impeccable, and His ear is eternally open to all who call upon His name.