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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 21:9–13. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
For her part, however, Sarah was not guilty of acting unreasonably; she acted even quite logically, so logically that even God agreed with the words she spoke. The patriarch, being affectionate and well disposed toward Ishmael, did not take kindly to her remarks. “This remark about his son … struck Abraham as severe.” It was not, you see, that he took much interest in Hagar; rather, he was well disposed toward his son for the reason that he was then still in his youth. Consider in this case, however … the extraordinary considerateness of the loving God: when he saw Sarah apparently having a human problem in being distressed by the parity of esteem of the children and Abraham not taking kindly to the expulsion of Ishmael and the maidservant. (After all, even if in his great restraint he did not take issue with Sarah, it still struck him as severe, that is, harsh, repugnant, and oppressive.) At that point, in fidelity to his characteristic loving kindness and wishing to strengthen the bonds of harmony between them, the Lord said to Abraham, “Don’t let the remark about the child and the maidservant strike you as severe. Whatever Sarah says to you, heed her.”
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Summary
Genesis 21:11 recounts Abraham's profound distress and sorrow upon hearing Sarah's demand for the expulsion of Hagar and Ishmael. This "very grievous" situation illuminates the patriarch's deep paternal affection for Ishmael, his firstborn son, even as he grappled with the difficult divine directive that would ensure the covenantal promise through Isaac. It powerfully captures the painful intersection of human relationships, personal anguish, and God's sovereign, often demanding, purposes.
Context
Literary Context
This verse immediately follows Sarah's vehement demand in Genesis 21:9-10 that Abraham "cast out this bondwoman and her son." Her anger was provoked by Ishmael, Abraham's son by Hagar, "mocking" or "playing" with Isaac, the miraculously born son of promise. The tension between the two sons, representing two different lines of descent—one born of human attempt to fulfill God's promise (Genesis 16:1-4), the other of divine intervention (Genesis 21:1-7)—reaches a breaking point. Abraham's grief in this verse sets the stage for God's direct intervention and reassurance in Genesis 21:12-13, which provides the necessary divine perspective for Abraham to obey.
Historical & Cultural Context
In the ancient Near East, the birth of a son to a bondwoman was a recognized practice to provide an heir when the primary wife was barren. However, the arrival of a legitimate heir through the primary wife often led to the expulsion of the bondwoman and her son, particularly if the latter posed a threat to the inheritance of the legitimate son. Ishmael, as Abraham's firstborn, would have held a significant position, and Sarah's demand reflects the cultural imperative to protect Isaac's unique status as the legitimate heir and ensure the purity of the family line through which the covenant would pass. The concept of primogeniture, where the firstborn son held special rights and inheritance, made the decision to disinherit Ishmael culturally complex and emotionally devastating for Abraham.
Key Themes
Genesis 21:11 contributes significantly to several overarching themes in the book of Genesis. It highlights the sovereignty of God's promise, demonstrating that despite human attempts to manipulate or hasten divine plans (as with Hagar and Ishmael's conception), God's specific covenant through Isaac will prevail. It underscores the consequences of human impatience and unbelief, as the initial decision to have a child through Hagar led to deep familial strife and pain. Furthermore, it subtly introduces the theme of divine election and separation, where God chooses a specific line (Isaac) through whom His redemptive purposes will unfold, often requiring difficult separations from those not chosen for that particular covenantal role, even while showing compassion to all, as seen in God's promise to Ishmael in Genesis 21:13.
Exposition and Analysis
Key Word Analysis
This word, H1697, derived from the root meaning "to speak," carries a broad semantic range, encompassing "a word," "a matter," "an affair," or "a deed." Here, "the thing" refers specifically to Sarah's demand to cast out Hagar and Ishmael, encapsulating the entire distressing situation and the difficult command Abraham faced. It's not just a casual "thing" but a weighty, significant matter with profound implications for his family and his paternal heart.
A primitive root, fundamentally means "to be broken up (with any violent action)" or, figuratively, "to fear." In this context, it signifies that the matter was profoundly distressing, painful, or evil in Abraham's perception. It conveys a strong sense of emotional anguish, deep displeasure, and something that caused him significant internal suffering, far beyond mere inconvenience or annoyance.
Literally meaning "eye," is used here figuratively to denote Abraham's perception, his internal assessment, or his emotional reality. The phrase "in Abraham's sight" emphasizes that his distress was not merely an objective observation of the situation but a deeply personal, subjective experience of pain and sorrow. It was grievous to him, affecting his inner being and outlook.
Verse Breakdown
"And the thing was very grievous"
This opening clause immediately establishes the intense emotional impact of Sarah's demand on Abraham. The "thing" refers to the specific request to expel Hagar and Ishmael. The adverb "very" (H3966, mᵉʼôd), meaning "vehemence" or "exceedingly," intensifies "grievous," emphasizing the profound depth of Abraham's distress. It was not merely unpleasant but caused him immense pain and sorrow, indicating a significant internal struggle.
"in Abraham's sight"
This phrase clarifies that the "grievousness" was Abraham's personal experience and perception. It highlights his subjective anguish and the emotional weight he felt. It was a matter that deeply troubled his spirit and caused him profound displeasure, affecting his inner being and his view of the situation.
"because of his son"
This final clause provides the precise reason for Abraham's profound grief: the impending separation from Ishmael. Despite Ishmael not being the son of promise through whom the covenant would continue, Abraham clearly loved him deeply as his firstborn. His distress stemmed from the prospect of sending away a child he considered his own flesh and blood, underscoring his paternal affection and the painful cost of obedience to God's difficult, yet necessary, command.
Literary Devices
The verse effectively employs Pathos to evoke sympathy for Abraham's plight. The phrase "very grievous in Abraham's sight" is a powerful appeal to emotion, highlighting his deep personal suffering. This emotional intensity is further amplified by the specific reason given: "because of his son," which underscores the profound bond between father and child and the pain of its severance. There is also a subtle use of Irony in the narrative, as Abraham's earlier attempt to secure an heir through Hagar, born out of a lack of full faith in God's timing, now becomes the source of his greatest familial heartache. The verse also functions as a moment of Rising Action, building tension towards God's direct intervention in the subsequent verses, where He provides comfort and clear instruction, demonstrating His sovereignty over even the most painful human circumstances.
Theological and Thematic Connections
Genesis 21:11 profoundly illustrates the tension between human affection and divine purpose, revealing that God's sovereign plan often necessitates difficult choices and personal sacrifice. While Abraham deeply loved Ishmael, God's covenantal promise was exclusively through Isaac, demonstrating God's meticulous care in preserving the lineage of the Messiah. This painful separation underscores that God's ways are higher than human ways, and His ultimate redemptive plan will be accomplished, even if it involves personal heartache for His servants. It also serves as a stark reminder of the long-term consequences that can arise from human attempts to "help" God fulfill His promises, as Abraham and Sarah's initial decision to involve Hagar led to this deeply distressing family crisis.
Reflection and Application
Genesis 21:11 offers profound insights into navigating difficult family decisions and trusting God's leading even when it brings personal pain. Abraham was faced with a choice that went against his natural affections and paternal love, yet God intervened immediately after this verse to reassure him, commanding him to "hearken unto her voice" (Sarah's) because "in Isaac shall thy seed be called" (Genesis 21:12). Furthermore, God promised to make a great nation of Ishmael also, "because he is thy seed" (Genesis 21:13). This reminds us that God is sovereign over all circumstances, even complex and heartbreaking family dynamics, and He cares for all parties involved, extending His provision even to those outside the direct line of covenantal blessing. In our own lives, we may face situations where God's will requires us to make painful choices that challenge our natural inclinations, personal desires, or even deeply held relationships. This passage encourages us to trust in God's ultimate plan and provision, knowing that He works all things for His purposes, even through our sorrow and the difficult consequences of past choices, always remaining faithful to His word.
Questions for Reflection
FAQ
What does Abraham's "grievous" reaction reveal about his character and faith?
Abraham's "grievous" reaction reveals his profound humanity and deep paternal love. Despite knowing that Isaac was the son of promise through whom God's covenant would continue (Genesis 17:19), Abraham genuinely loved Ishmael as his firstborn son. His distress shows that obedience to God's difficult commands does not negate human emotion or the pain of separation. It highlights his compassion, his capacity for deep affection, and the personal cost of faith. Far from indicating a lack of faith, it demonstrates that even great men of faith grapple with profound emotional challenges, yet choose obedience despite the pain, trusting God's ultimate wisdom and provision, as seen in Genesis 21:12-13.
Christ-Centered Fulfillment
The painful narrative of Isaac's singular position as the son of promise, necessitating Ishmael's departure, profoundly points to Christ as the ultimate, divinely appointed Seed. Isaac, miraculously born and chosen by divine decree, prefigures Jesus Christ as the true Heir through whom all God's promises are fulfilled. Just as Isaac was the unique son of the covenant, so too is Christ the sole inheritor of God's redemptive plan, the one through whom blessing comes to all nations (Galatians 3:16). The exclusion of Ishmael, while a historical event with human consequences, prophetically underscores that salvation and true sonship come not through human effort, natural birthright, or the "flesh," but through the singular, divinely chosen Son, Jesus, who is the ultimate fulfillment of Abraham's seed (Romans 9:6-8). He is the true "Son" who takes away the sin of the world and establishes the new covenant, making all who believe in Him children of God by faith, not by works of the law or natural descent (John 1:12-13; Galatians 3:26-29).