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Commentary on Genesis 21 verses 14–21
Here is, I. The casting out of the bond-woman, and her son from the family of Abraham, Gen 21:14. Abraham's obedience to the divine command in this matter was speedy - early in the morning, we may suppose immediately after he had, in the night's visions, received orders to do this. It was also submissive; it was contrary to his judgment, at least to his own inclination, to do it; yet as soon as he perceives that it is the mind of God he makes no objections, but silently does as he is bidden, as one trained up to an implicit obedience. In sending them away without any attendants, on foot, and slenderly provided for, it is probable that he observed the directions given him. If Hagar and Ishmael had conducted themselves well in Abraham's family, they might have continued there; but they threw themselves out by their own pride and insolence, which were thus justly chastised. Note, By abusing our privileges we forfeit them. Those that know not when they are well off, in such a desirable place as Abraham's family, deserve to be cashiered, and to be made to know the worth of mercies by the want of them.
II. Their wandering in the wilderness, missing their way to the place Abraham designed them for a settlement.
1.They were reduced to great distress there. Their provisions were spent, and Ishmael was sick. He that used to be full fed in Abraham's house, where he waxed fat and kicked, now fainted and sunk, when he was brought to short allowance. Hagar is in tears, and sufficiently mortified. Now she wishes for the crumbs she had wasted and made light of at her master's table. Like one under the power of the spirit of bondage, she despairs of relief, counts upon nothing but the death of the child (Gen 21:15, Gen 21:16), though God had told her, before he was born, that he should live to be a man, a great man. We are apt to forget former promises, when present providences seem to contradict them; for we live by sense.
2.In this distress, God graciously appeared for their relief: he heard the voice of the lad, Gen 21:17. We read not of a word he said; but his sighs, and groans, and calamitous state, cried aloud in the ears of mercy. An angel was sent to comfort Hagar, and it was not the first time that she had met with God's comforts in a wilderness; she had thankfully acknowledged the former kind visit which God made his in such a case (Gen 16:13), and therefore God now visited her again with seasonable succours. (1.) The angel assures her of the cognizance God took of her distress: God has heard the voice of the lad where he is, though he is in a wilderness (for, wherever we are, there is a way open heaven-ward); therefore lift up the lad, and hold him in thy hand, Gen 21:18. Note, God's readiness to help us when we are in trouble must not slacken, but quicken, our endeavours to help ourselves. (2.) He repeats the promise concerning her son, that he should be a great nation, as a reason why she should bestir herself to help him. Note, It should engage our care and pains about children and young people to consider that we know not what God has designed them for, nor what great use Providence may make of them. (3.) He directs her to a present supply (Gen 21:19): He opened her eyes (which were swollen and almost blinded with weeping), and then she saw a well of water. Note, Many that have reason enough 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 by them in the covenant of grace, but they are not aware of it; they have not the benefit of it, till the same God that opened their eyes to see their wound opens them to see their remedy, Joh 16:6, Joh 16:7. Now the apostle tells us that those things concerning Hagar and Ishmael are allegoroumena (Gal 4:24), they are to be allegorized; this then will serve to illustrate the folly, [1.] Of those who, like the unbelieving Jews, seek for righteousness by the law and the carnal ordinances of it, and not by the promise made in Christ, thereby running themselves into a wilderness of want and despair. Their comforts are soon exhausted, and if God save them not by his special prerogative, and by a miracle of mercy open their eyes and undeceive them, they are undone. [2.] Of those who seek for satisfaction and happiness in the world and the things of it. Those that forsake the comforts of the covenant and communion with God, and choose their portion in this earth, take up with a bottle of water, poor and slender provision, and that soon spent; they wander endlessly in pursuit of satisfaction, and, at length, sit down short of it.
III. The settlement of Ishmael, at last, in the wilderness of Paran (Gen 21:20, Gen 21:21), a wild place, fittest for a wild man; and such a one he was, ch. 16. 12. Those that 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. Observe, 1. He had some tokens of God's presence: God was with the lad; his outward prosperity was owing to this. 2. By trade he was an archer, which intimates that craft was his excellency and sport his business: rejected Esau was a cunning hunter. 3. He matched among his mother's relations; she took him a wife out of Egypt: as great an archer as he was, he did not think he could take his aim well, in the business of marriage, if he proceeded without his mother's advice and consent.
Let us see what Abraham does meanwhile after Sarah is displeased. He casts out the bondwoman and her son, but nevertheless he gives him a bottle of water. For his mother does not have a well of living water, nor could the boy draw water from a well. Isaac has wells for which he also suffers strife against the Philistines, but Ishmael drinks water from a bottle. This bottle, as it is a bottle, fails, and therefore he is thirsty and does not find a well.But you, who are a son “of promise as Isaac,” “drink water from your own fountains, and let not the waters flow forth from your wells, but let your waters run in your streets.” But one “who is born according to the flesh” drinks water from a bottle, and the water itself fails him, and he lacks in many things. The bottle of the law is the letter, from which carnal people drink and thence receives understanding. This letter frequently fails them. It cannot extricate itself, for the historical understanding is defective in many things. But the church drinks from the evangelic and apostolic fountains that never fail but “run in its streets,” because they always abound and flow in the breadth of spiritual interpretation. The church drinks also “from wells” when it draws and examines certain deeper things from the law.
On account of this mystery also, I think, our Lord and Savior said to the Samaritan woman, when, as if he were speaking with Hagar herself he said, “Whoever shall drink of this water shall thirst again; but he who shall drink of the water which I give him shall not thirst forever.” But she says to the Savior, “Sir, give me this water, that I may not thirst, nor come here to draw.” After this the Lord says to her, “There shall come to be in him who believes in me a fountain of water springing up into life everlasting.”
But was the just Abraham inhumane in that he did not even supply Hagar and the boy with a donkey, with all the cattle he possessed? Some say it was a gesture of kindness, so that she would not have to look after the donkey; others say that he did this believing that God would protect the boy. But why does he throw her out in the first place? Was it not that he wished to have peace with his wife? And indeed he really did not want to send her away at all, for it is written that the thing appeared extremely harsh to Abraham. So he would not have done what he did except for the fact that God said to him, let not this matter trouble you, etc.
(Verse 14) And he took bread and a skin of water, and gave it to Hagar, putting it on her shoulder, along with the child, and sent her away. When Isaac was born, Ishmael was thirteen years old. And after he was weaned, he was expelled from the house with his mother. However, among the Hebrews, there are different opinions, with some claiming that the time for weaning is set at the fifth year, and others claiming the twelfth year. Therefore, to choose a shorter age, we have calculated that Ishmael was expelled with his mother after eighteen years, and it is no longer possible for him to have sat on his mother's lap as a young man. So it is true that the Hebrew language has the word 'infant' to refer to every child in relation to their parents. It is not surprising that a foreign language has its own peculiarities, since even today in Rome all children are called 'infants'. Therefore, Abraham placed bread and a skin of water on Hagar's shoulder and, having done this, he gave the child to his mother, that is, he handed him over to her, entrusted him to her care, and thus sent him out of the house. As for what follows:
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SUMMARY
Genesis 21:14 records the heart-wrenching and pivotal moment when Abraham, in direct obedience to God's command and in response to Sarah's demand, sends Hagar and their son Ishmael away from his household. This act, a painful consequence of human attempts to hasten divine promises, underscores the immediate vulnerability of the exiled pair as they venture into the desolate wilderness, yet simultaneously sets the stage for God's sovereign and compassionate providence over Ishmael, affirming His faithfulness even amidst human failure and distress.
CONTEXT
Literary Context: This verse marks a critical turning point in the Abrahamic narrative, immediately following the birth of Isaac, the promised heir. The joyous occasion of Isaac's weaning feast is marred by Sarah's observation of Ishmael "mocking" or "playing" with Isaac, an act she perceives as a threat to Isaac's inheritance and position as the sole heir (Genesis 21:9). Her subsequent demand to Abraham to "cast out this slave woman with her son" (Genesis 21:10) is deeply distressing to Abraham, as Ishmael is his firstborn. However, God intervenes, confirming Sarah's demand and instructing Abraham to comply, while simultaneously reaffirming His promise to make a nation of Ishmael because he is Abraham's offspring (Genesis 21:12-13). Thus, Genesis 21:14 is the direct, painful execution of this divine-human decree, highlighting Abraham's difficult obedience and the immediate, desperate circumstances of Hagar and Ishmael.
Historical & Cultural Context: In the ancient Near East, a slave woman's child, especially one acknowledged by the master, often held a recognized, though secondary, status within the household and could even inherit. However, the birth of a legitimate son from the primary wife would drastically alter this dynamic, often leading to the expulsion of the concubine and her children to secure the primary heir's position. Sarah's demand, while harsh, aligns with some legal codes of the time concerning inheritance and the status of children born to slave women. Abraham's provision of "bread, and a bottle of water" was a standard, albeit minimal, provision for a journey, particularly into the arid wilderness of Beersheba, a semi-arid region known for its scarcity of water sources. This meager supply underscores the precariousness of Hagar and Ishmael's situation, emphasizing their immediate dependence on external aid for survival.
Key Themes: Genesis 21:14 powerfully contributes to several overarching themes within the book of Genesis and the broader biblical narrative. It illustrates the consequences of human impatience and sin, as Hagar's initial conception of Ishmael was a result of Abraham and Sarah's attempt to fulfill God's promise through human means rather than waiting on divine timing (Genesis 16). The verse also highlights Abraham's unwavering obedience to God, even when faced with deeply painful and ethically challenging commands, demonstrating his profound faith (Genesis 22). Crucially, it sets the stage for the theme of divine providence and care for the vulnerable and outcast, as God immediately intervenes to save Hagar and Ishmael in the wilderness, affirming His faithfulness to His promises even to those not in the direct covenant line of Isaac (Genesis 21:17-20). This narrative also subtly reinforces the sovereignty of God in establishing His covenant through Isaac, ensuring the purity of the promised lineage.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its emotional and theological weight. Pathos is evident in the depiction of Hagar's and Ishmael's vulnerability, especially through the phrase "and the child" and their subsequent "wandering" in the desolate wilderness. The meager provision of "bread, and a bottle of water" serves as Symbolism, representing not only their physical needs but also the stark reality of their abandonment and their immediate dependence on divine intervention rather than sustained human provision. The detailed, almost clinical, description of Abraham's actions—"rose up early," "took bread," "gave it," "putting it on her shoulder," "sent her away"—creates a sense of Irony and Tragedy, as these seemingly ordinary actions carry the weight of a profound and painful family rupture, a direct consequence of earlier human attempts to circumvent God's perfect timing. The contrast between Abraham's structured, deliberate actions and Hagar's subsequent aimless "wandering" further highlights the stark shift in their circumstances and the immediate danger they face.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 21:14 stands as a poignant testament to the complex interplay of divine sovereignty, human responsibility, and the painful consequences of sin, even within the lives of God's chosen. The expulsion of Hagar and Ishmael, while divinely sanctioned, is a direct outcome of Abraham and Sarah's initial impatience and lack of faith in God's promise, leading to the birth of Ishmael through human contrivance. This narrative powerfully illustrates that even when God works through difficult circumstances to bring about His ultimate purposes, human choices have real, often tragic, repercussions. Yet, even in this moment of apparent abandonment, the subsequent narrative reveals God's unwavering faithfulness and compassion, demonstrating His care for all His creation, particularly the vulnerable and outcast.
REFLECTION AND APPLICATION
Genesis 21:14 offers profound lessons for believers today, serving as a stark reminder of the long-term consequences that can arise from impatience and attempts to manipulate divine plans through human effort. It challenges us to trust in God's perfect timing and methods, even when His promises seem delayed or impossible. In moments of personal distress, perceived abandonment, or when facing the bitter fruit of past mistakes, this narrative provides a powerful reassurance: God sees, hears, and provides for the vulnerable and marginalized, just as He did for Hagar and Ishmael in the wilderness. It reminds us that even when human provision is meager or absent, God's providence is boundless. Furthermore, Abraham's difficult obedience, though heartbreaking, teaches us that true faith often requires submission to God's will, even when it demands immense personal sacrifice and navigating ethically complex situations. We are called to obey God's voice, even when it leads us down painful paths, trusting that His ultimate purposes are good and righteous.
Questions for Reflection
FAQ
Why did Abraham send Hagar and Ishmael away?
Answer: Abraham sent Hagar and Ishmael away in direct obedience to God's command, which came after Sarah demanded their expulsion. Sarah's demand was prompted by Ishmael's mocking of Isaac, her son and the child of promise. Although the decision was deeply grievous to Abraham, God assured him that He would also make a great nation of Ishmael because he was Abraham's offspring, affirming divine care even in this painful separation. This act ultimately cleared the way for the exclusive covenant line through Isaac, as God had promised.
Was Abraham's provision for Hagar and Ishmael sufficient for their journey?
Answer: Abraham's provision of "bread, and a bottle of water" was minimal for a journey into the arid wilderness of Beersheba. While a waterskin could hold a significant amount, it was a finite supply for an indefinite period in a desolate region, highlighting their immediate vulnerability and the precariousness of their situation. However, the narrative immediately following this verse (Genesis 21:15-19) reveals God's miraculous intervention, providing water and assuring Hagar of His continued care for Ishmael. This demonstrates that while human provision may be limited, God's providence is boundless and ultimately sufficient for those He sustains.
CHRIST-CENTERED FULFILLMENT
The painful expulsion of Hagar and Ishmael, a consequence of human sin and impatience, ultimately serves as a profound foreshadowing of God's unwavering faithfulness to His covenant promises, which find their ultimate "yes" and fulfillment in Jesus Christ. Just as God heard the cry of Ishmael in the wilderness and miraculously provided for him (Genesis 21:17-19), Christ identifies with and provides for the marginalized, the outcast, and the vulnerable, offering living water to all who are spiritually parched and in need of redemption (John 4:13-14). The narrative also allegorically foreshadows the spiritual separation between those who rely on human effort and the law (represented by Ishmael, born of the flesh) and those who are born of God's promise and grace (represented by Isaac, the child of promise), a distinction fully realized in the New Covenant through Christ (Galatians 4:22-26). Through Christ's atoning work on the cross, the ultimate remedy for the painful consequences of human sin and impatience is provided, offering reconciliation, a new covenant of grace, and eternal life to all who believe, regardless of their past or perceived status (Romans 5:8). He is the ultimate provision in our spiritual wilderness, the Lamb of God who takes away the sin of the world (John 1:29).