TRV
Translation
King James Version
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.
Complete Jewish Bible
so Sarah said to Avraham, "Throw this slave-girl out! And her son! I will not have this slave-girl's son as your heir along with my son Yitz'chak!"
Berean Standard Bible
and she said to Abraham, “Expel the slave woman and her son, for the slave woman’s son will never share in the inheritance with my son Isaac!”
American Standard Version
Wherefore she said unto Abraham, Cast out this handmaid and her son: for the son of this handmaid shall not be heir with my son, even with Isaac.
World English Bible Messianic
Therefore she said to Abraham, “Cast out this handmaid and her son! For the son of this handmaid will not be heir with my son, Isaac.”
Geneva Bible (1599)
Wherefore she saide vnto Abraham, Cast out this bond woman and her sonne: for ye sonne of this bonde woman shall not be heire with my sonne Izhak.
Young's Literal Translation
and she saith to Abraham, `Cast out this handmaid and her son; for the son of this handmaid hath no possession with my son--with Isaac.'
See on the biblical-era map
In the KJVVerse 524 of 31,102
Study This Verse
Commentary on Genesis 21 verses 9–13
9 ¶ And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.
10 Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.
11 And the thing was very grievous in Abraham's sight because of his son.
12 And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.
13 And also of the son of the bondwoman will I make a nation, because he is thy seed.
The casting out of Ishmael is here considered of, and resolved on.
I. Ishmael himself gave the occasion by some affronts he gave to Isaac his little brother, some think on the day that Abraham made the feast for joy that Isaac was safely weaned, which the Jews say was not till he was three years old, others say five. Sarah herself was an eye-witness of the abuse: she saw the son of the Egyptian mocking (Gen 21:9), mocking Isaac, no doubt, for it is said, with reference to this (Gal 4:29), that he that was born after the flesh persecuted him that was born after the Spirit. Ishmael is here called the son of the Egyptian, because, as some think, the 400 years' affliction of the seed of Abraham by the Egyptians began now, and was to be dated hence, Gen 15:13. She saw him playing with Isaac, so the Septuagint, and, in play, mocking him. Ishmael was fourteen years older than Isaac; and, when children are together, the elder should be careful and tender of the younger: but it argued a very base and sordid disposition in Ishmael to be abusive to a child that was no way a match for him. Note, 1. 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. 2. Mocking is a great sin, and very provoking to God. 3. There is a rooted remaining enmity in the seed of the serpent against the seed of the woman. The children of promise must expect to be mocked. This is persecution, which those that will live godly must count upon. 4. None are rejected and cast out from God but those who have first deserved it. Ishmael is continued in Abraham's family till he becomes a disturbance, grief, and scandal to it.
II. Sarah made the motion: Cast out this bond-woman, Gen 21:10. This seems to be spoken in some heat, yet it is quoted (Gal 4:30) as if it had been spoken by a spirit of prophecy; and it is the sentence passed on all hypocrites and carnal people, though they have a place and a name in the visible church. All that are born after the flesh and not born again, that rest in the law and reject the gospel promise, shall certainly be cast out. It is made to point particularly at the rejection of the unbelieving Jews, who, though they were the seed of Abraham, yet, because they submitted not to the gospel covenant, were unchurched and disfranchised: and that which, above any thing, provoked God to cast them off was their mocking and persecuting the gospel church, God's Isaac, in its infancy, Th1 2:16, Note, There are many who are familiarly conversant with the children of God in this world, and yet shall not partake with them in the inheritance of sons. Ishmael might be Isaac's play-fellow and school-fellow, yet not his fellow-heir.
III. Abraham was averse to it: The thing was very grievous in Abraham's sight, Gen 21:11. 1. It grieved him that Ishmael had given such a provocation. Note, Children ought to consider that the more their parents love them the more they are grieved at their misconduct, and particularly at their quarrels among themselves. 2. It grieved him that Sarah insisted upon such a punishment. "Might it not suffice to correct him? would nothing less serve than to expel him?" Note, Even the needful extremities which must be used with wicked and incorrigible children are very grievous to tender parents, who cannot thus afflict willingly.
IV. God determined it, Gen 21:12, Gen 21:13. We may well suppose Abraham to be greatly agitated about this matter, loth to displease Sarah, and yet loth to expel Ishmael; in this difficulty God tells him what his will is, and then he is satisfied. Note, A good man desires no more in doubtful cases than to know his duty, and what God would have him do; and, when he is clear in this, he is, or should be, easy. To make Abraham so, God sets this matter before him in a true light, and shows him, 1. That the casting out of Ishmael was necessary to the establishment of Isaac in the rights and privileges of the covenant: In Isaac shall thy seed be called. Both Christ and the church must descend from Abraham through the loins of Isaac; this is the entail of the promise upon Isaac, and is quoted by the apostle (Rom 9:7) to show that not all who come from Abraham's loins were the heirs of Abraham's covenant. Isaac, the promised son, must be the father of the promised seed; therefore, "Away with Ishmael, send him far enough, lest he corrupt the manners or attempt to invade the rights of Isaac." It will be his security to have his rival banished. The covenant seed of Abraham must be a peculiar people, a people by themselves, from the very first, distinguished, not mingled with those that were out of covenant; for this reason Ishmael must be separated. Abraham was called alone, and so must Isaac be. See Isa 51:2. It is probable that Sarah little thought of this (Joh 11:51), but God took what she said, and turned it into an oracle, as afterwards, Gen 27:10. 2. That the casting out of Ishmael should not be his ruin, Gen 21:13. He shall be a nation, because he is thy seed. We are not sure that it was his eternal ruin. It is presumption to say that all those who are left out of the external dispensation from all his mercies: those may be saved who are not thus honoured. However, we are sure it was not his temporal ruin. Though he was chased out of the church, he was not chased out of the world. I will make him a nation. Note, (1.) Nations are of God's making: he founds them, he forms them, he fixes them. (2.) Many are full of the blessings of God's providence that are strangers to the blessings of his covenant. (3.) The children of this world often fare the better, as to outward things, for their relation to the children of God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–13. Public domain.
Copy as
Galatians 4:21-31AD 50
Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth 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, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath 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 saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. [Genesis 21:10] So then, brethren, we are not children of the bondwoman, but of the free.
Ephrem the SyrianAD 373
COMMENTARY ON GENESIS 18:2
Then Sarah, who showed no envy in any matter that concerned herself, became envious in this matter concerning her son. She was not envious of Hagar whom she had given to her husband. Since it was a matter of God’s promise, and the son of the concubine thought that he would be coheir with the son of the freewoman, Sarah said, “Cast out the slave woman and her son, because it is not just that a son of a handmaid should have any inheritance together with that son of the promise, to whom it was promised by God. It is not right that you be opposed to God and make an heir him whom God has not made an heir.”
BedeAD 735
Commentary on Genesis (Hexaemeron)
And when Sarah saw the son of Hagar the Egyptian playing, she said to Abraham: "Expel this slave woman and her son, for the son of the slave woman shall not be heir with my son Isaac." Some manuscripts have: "The son of Hagar the Egyptian playing with her son Isaac," which does not appear in the Hebrew; but whether he was playing with Isaac or in the presence of Isaac, Sarah did not want the son of the slave woman to be a playmate to her son; she did not want him, whom the old woman had received in promise, to be unworthy of the promises and heavenly blessing by the ignoble examples or associations of a bastard; therefore the Apostle did not hesitate to call this play persecution. For one persecutes his brother not only by pursuing him with swords, hatred, or insults, but also by trying to divert him from the rectitude of his purity with playful or silly conversations; hence also the Psalmist says: "The wicked have told me fables, but not as your law, O Lord; all your commandments are truth; the wicked have persecuted me, help me" (Psalm 118:85). And he himself, because he loved the law of the Lord and the commandments of truth, tolerated the storytellers as persecutors; and therefore he implored divine help to overcome them; the Apostle, moreover, clearly shows what each of Abraham's sons typically demonstrates, writing to the Galatians: "It is written that Abraham had two sons, one by the slave woman and one by the free woman; but the one by the slave woman was born according to the flesh; the one by the free woman through the promise, which things are spoken allegorically. For these are the two testaments; one indeed from Mount Sinai giving birth to bondage, which is Hagar. For Sinai is a mountain in Arabia, which corresponds to the present Jerusalem, and is in bondage with her children; but the Jerusalem above is free, which is the mother of us all" (Galatians 4:22). When he says that the son of the slave woman was born according to the flesh, but the son of the free woman through the promise, he openly implies that the former was born by natural custom; the latter was given by the promise signifying grace. For Ishmael was born as men are born through the usual natural sexual intercourse; therefore it is said according to the flesh; not that these are not the blessings of God, but where it was necessary to signify the gift of God, because grace is given to men undeservedly by God's generosity; it was fitting to give a son in a way that was not owed to the workings of nature. Therefore, Isaac was not born to Abraham according to the flesh, but from the promise, not because he was not produced by flesh, but because he was received from utter despair, and unless the promising God had been present, an old man would not have dared to hope for any offspring from the old wife's womb. The Apostle, explaining this law, adds: "Now we, brothers, are children of the promise like Isaac; but as then the one born according to the flesh persecuted the one born according to the Spirit, so also now" (Galatians 4:28); he does not condemn the Old Testament as contrary to the New, lest he confirms by his authority the mad doctrine of the Manichees, God forbid; for the apostles and evangelists would not be preferred in any way over Moses and the prophets who composed the Old Testament, of whose shared grace of spirit and faith he says elsewhere: "But having the same spirit of faith, as it is written: 'I believed, therefore I spoke,' we also believe, therefore we also speak" (2 Corinthians 4:13); but he surely reproves those who understand the spiritual law carnally, who seek temporal benefits and a temporal kingdom from the Lord by observing the law, not eternal goods in heaven; he blames those who trust that the letter of the law without assisting grace is sufficient for salvation, which is characteristic of the Jews, about whom he also says: "For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God" (Romans 10:13); he rejects them and concludes that they are persecutors of the faithful, who, with the Gospel shining, and the grace of the New Testament clearly revealed by the Incarnation of the Lord throughout the world, nonetheless contend that circumcision, sacrifices, and legal ceremonies are necessary for those baptized in Christ; against whom his intention especially watched as he wrote this, as the well-considered text of this entire Epistle openly teaches, finally as he attaches to the words we have set out. But what does the Scripture say? "Cast out the slave woman and her son; for the son of the slave woman shall not inherit with the son of the free woman." So then, brothers, we are not children of the slave woman, but of the free woman, with the freedom by which Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery. Behold, I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you (Gal. 4:30). By these words, it is clearly shown that it is not the Scriptures nor the writers of the Old Testament that are to be cast out of the boundaries of the Church as if they were the slave woman and her son; but it is the carnal observance of that same Testament, after the grace and freedom of the Gospel has shone forth through Christ, that he says will cease, and faithfully fulfilled by the heirs of the New Testament in a spiritual sense. For this is how it is to be understood what the Lord says in the Gospel: "For truly, I say to you, until heaven and earth pass away, not one jot, not one tittle, will pass from the law until all things are accomplished" (Matt. 5:18); which means that the things which the law and the prophets clearly speak of concerning the faith of the truth, or works of justice, and purification of heart, in order to see God, should always be accepted literally; but whatever was commanded to be observed carnally by a carnal people, such as circumcision itself, the offering of sacrifices, the daily cleaning from persistent leprosy, not only of men but also of houses and clothing, and countless such things, these should have been observed literally until the times of the Lord's Incarnation. But from the time when the Lord, rising from the dead, opened the minds of the disciples to understand the Scriptures, and to discern clearly the mysteries of prophecy in their full light, though these should be read in the Church on account of the authority of the prophecy, they should be observed spiritually and not carnally because of the clarity of grace; although the early Church in Jerusalem also observed many of the ceremonies of the law according to the letter, even among those who from the Gentiles were called to the faith and who were Judaizing, until the Church had spread far and wide throughout the world, and began to have priests and teachers from the Gentiles, who had no concern for Jewish observances but only delighted in listening to the apostolic and evangelical decrees with Christian simplicity; to this ecclesiastical disposition most beautifully corresponds the figure of the children of Abraham; for before Isaac was born, Abraham and Sarah rejoiced over Ishmael as their only son, as one who had not yet shown any pride or levity in mind or behavior, because before the Lord's Incarnation and the revelation of grace, even the spirituals rejoiced in the law, as the people kept that same law with sincere heart devotion according to the letter. And rightly so; for the same people did not resist grace, nor did they prefer the law to the Gospel; but faithfully followed the precepts of justice they had received. But after Isaac was born and not yet weaned, the love for Ishmael began to wane, as the parents rejoiced over the birth of Isaac, their mutual son, although they did not entertain any thoughts of expelling Ishmael and his mother yet, because, when the grace of the Gospel was already revealed, and the apostles were preaching Christ, the Church of believers rejoiced, the teachers themselves rejoiced over the promise of the kingdom of God bestowed upon them, but they did not immediately strive to reject the observance of circumcision and the sacrifices of the law as superfluous. For they knew that these were constituted by God, and could not reject them as harmful suddenly, especially since the infant Church was still tender and almost like an infant being nourished among such customs. But after Isaac was weaned, Sarah saw the son of the slave woman mocking, and decided that he must be cast out with his mother, because after the Church of the Gentiles grew strong in the faith of Christ, some came from Judea, carnal in mind, as if truly sons of the slave woman, not yet made free in the spirit of grace for Christ, teaching the brothers and saying: "Unless you are circumcised according to the custom of Moses, you cannot be saved" (Acts 15:1), which was more mocking and vanity than the truth of the Gospel; indeed, it was a significant persecution to want to reduce those who were already enjoying the gift of revealed light back into the shadows of figurative representations; hence, the grace-filled mother promptly decided through the council of the apostles that this doctrine with its advocates was to be cast out.
BedeAD 735
Commentary on Genesis (Hexaemeron)
For the son of the bondwoman shall not be heir with my son Isaac. Which the Apostle states as with the son of the freewoman, because in no way should false teachers, who affirm that this grace benefits us only if we are also consecrated by circumcision according to the rite of the law, be received with the preachers of the truth, who proclaim that we should be saved by the grace of the Lord Jesus. Rather, they shall remain forever excluded from the inheritance of grace, which is in Christ, those who deny the power of the same grace, or who exalt themselves by works without grace. There are also some today in the Church, indeed initiated into the sacraments of the new testament, but through the intention of a carnal mind pertaining to the old testament and to the figure of Hagar and Ishmael; not that they truly follow the commandments of the old testament, of which the Lord says: If you want to enter into life, keep the commandments (Matthew XIX, 17), but because they seek temporal benefits from the Lord, neglecting eternal ones, which the old Scripture understood according to the letter sometimes seems to sound, embracing more what the Lord says through the Prophet: If you are willing and obedient, you shall eat the good of the land (Isaiah I, 19) rather than what He says through Himself: Blessed are the poor, for yours is the kingdom of God (Matthew V); concerning whom the Apostle says: For all seek their own, not the things which are of Jesus Christ (Philippians II, 21), who either continue in wicked deeds among good Catholics till death, or because of heresies and obvious schisms are expelled from the Church by the judgment of the priest as the sons of the bondwoman through the free Sarah, all the same, in the future judgment, who have not previously corrected themselves, will be rendered and excluded from the inheritance of blessing: For everyone who commits sin is a slave of sin; the slave does not stay in the house forever; the son remains forever. If therefore the son sets you free, you shall be free indeed (John VIII, 34).
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.
Copy as
Continue studying Genesis 21:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 21:10 records Sarah's unequivocal and deeply painful directive to Abraham: to expel Hagar, her Egyptian maidservant, and their son Ishmael. Her demand is rooted in the conviction that Ishmael, born of a bondwoman, cannot share the sacred inheritance designated for Isaac, the miraculously born son of promise. This pivotal moment, occurring after Isaac's weaning, underscores the escalating tension and Sarah's fierce determination to safeguard the divine covenant's lineage.
CONTEXT
EXPOSITION AND ANALYSIS
Sarah's declaration in Genesis 21:10 is stark and absolute: "Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, [even] with Isaac." This command is not merely an emotional outburst but a calculated move to secure Isaac's unique position as the covenant heir.
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices. Irony is prominent, as the Hebrew root tsachaq (to laugh), which gives Isaac his name, is also used to describe Ishmael's "mocking" in Genesis 21:9. This creates a stark contrast between the laughter of divine joy and promise (Isaac's birth) and the laughter of scorn or hostility (Ishmael's action). The narrative also utilizes Juxtaposition, placing the celebration of Isaac's weaning immediately before the painful demand for Ishmael's expulsion, highlighting the abrupt shift from joy to conflict. The phrase "this bondwoman and her son" functions as a Metonymy or Synecdoche, where the status of the mother (bondwoman) defines the son's (Ishmael's) perceived status and disqualification from the primary inheritance, rather than referring to them as individuals with their own names. This emphasizes the legal and social distinction that Sarah is asserting.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 21:10 is a pivotal moment that profoundly illustrates the unfolding of God's sovereign plan amidst human complexities and failings. It underscores the critical theological distinction between the "son of the flesh" (Ishmael), born of human effort and impatience, and the "son of promise" (Isaac), born through divine intervention and faithfulness. This narrative teaches that God's covenant purposes are precise and will be fulfilled according to His design, even if it requires difficult separations. It also serves as a stark reminder of the long-term consequences of attempting to fulfill God's promises through human means rather than waiting on His perfect timing and method. While the immediate human cost was high, God's subsequent affirmation of Sarah's demand to Abraham (Genesis 21:12) reveals that this separation was divinely ordained to protect the purity and exclusivity of the covenant line.
REFLECTION AND APPLICATION
Genesis 21:10, though depicting a moment of profound family strife and pain, offers timeless lessons for believers today. It challenges us to reflect on the nature of God's promises and our response to them. Are we prone to relying on our own strength and ingenuity to "help" God, or do we patiently trust in His perfect timing and supernatural ability to fulfill His word? The story reminds us that God's ultimate plan will always prevail, often requiring difficult choices or separations to ensure the purity and progression of His divine purposes. It highlights the complexities of human relationships, the destructive power of jealousy and perceived threats, and the necessity of discerning God's will even when it leads to painful outcomes. Ultimately, this narrative encourages us to prioritize God's covenant purposes above all else, trusting that His ways, though sometimes mysterious or challenging, are always righteous and lead to the fulfillment of His good will.
Questions for Reflection
FAQ
Why was Sarah so insistent on expelling Hagar and Ishmael?
Answer: Sarah's insistence stemmed from her profound understanding that Isaac was the sole heir to God's covenant promises, and she perceived Ishmael's presence, particularly his "mocking" of Isaac (Genesis 21:9), as a direct threat to Isaac's unique position and inheritance. Her actions were driven by a deep-seated desire to protect the purity and exclusivity of the promised lineage, ensuring that God's covenant would pass through Isaac alone.
Was Sarah's demand justified, considering Hagar and Ishmael were also Abraham's family?
Answer: From a purely human perspective, Sarah's demand was undeniably harsh and caused Abraham great distress (Genesis 21:11). However, from a divine perspective, God Himself commanded Abraham to listen to Sarah, explicitly stating that "in Isaac shall thy seed be called" (Genesis 21:12). This divine endorsement confirms that while the human cost was high, the separation was necessary for the fulfillment of God's specific covenant plan, which centered on Isaac. It highlights that God's purposes sometimes require difficult choices that transcend conventional family loyalties.
CHRIST-CENTERED FULFILLMENT
The narrative of Sarah's demand and the subsequent expulsion of Hagar and Ishmael finds profound Christ-centered fulfillment in the New Testament, particularly through the Apostle Paul's allegorical interpretation in Galatians 4:22-31. Paul uses Hagar and Ishmael, born "according to the flesh" and representing the covenant of the Law given at Mount Sinai, which leads to bondage. In stark contrast, Sarah and Isaac, born "through promise" and by the power of God, represent the covenant of grace in Christ, which leads to freedom. Just as Ishmael, the son of the bondwoman, was "cast out" so that the son of the free woman (Isaac) could inherit, so too are those who rely on works of the Law excluded from the inheritance of God's promise. The true inheritance is received by faith in Christ, who is the ultimate "Son of Promise," the true Isaac. Through His perfect obedience and sacrificial death, Jesus Christ fulfills all the promises made to Abraham, becoming the means by which all who believe, whether Jew or Gentile, become "children of the promise" and co-heirs with Him (Galatians 3:29). The expulsion of Ishmael thus foreshadows the necessary separation between reliance on human effort (Law) and reliance on divine grace (Christ), emphasizing that salvation and spiritual inheritance come solely through faith in the promised Seed.