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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 21:14–21. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 15, 16.) And she put the boy under a tree, and went and sat opposite him, as if shooting an arrow. She said, 'I will not see the death of my child.' And she sat opposite him. And immediately it happened: The boy cried out, and wept, and God heard the voice of the boy from the place where he was. And the Angel of God called to Hagar from heaven, and so on, let no one move. In Hebrew, after what is written, 'I will not see the death of my child,' it is read that Hagar herself sat opposite the boy, and raised her voice, and wept, and God heard the voice of the child. For when the mother was weeping and waiting miserably for the death of her son, God heard the boy, of whom He had promised to Abraham, saying: 'But I will also make your slave woman's son into a great nation' (Gen. XVII, 20). Otherwise, the mother herself mourned not her own death, but that of her son. Therefore, God spared her, for whom there had been weeping. Finally, it is said in what follows: 'Rise up and take the boy, and hold his hand' (Gen. XVII, 18). From this it is clear that the one who is held is not a burden to his mother, but a companion. And when someone is held by the hand of a parent, their concerned affection is shown.
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Summary
Genesis 21:15 profoundly captures the desperate plight of Hagar and her son, Ishmael, abandoned in the desolate wilderness of Beersheba. With their meager water supply completely depleted, they face the imminent threat of death by thirst. In an act of wrenching maternal despair, Hagar places her child under a small shrub, unable to endure the agony of witnessing his final moments, a scene that vividly underscores their extreme vulnerability and sets the precarious stage for a dramatic divine intervention.
Context
Literary Context
This poignant verse is situated immediately after Abraham's agonizing decision to send Hagar and Ishmael away. This expulsion, though painful, was not arbitrary; it was prompted by Sarah's insistence regarding Ishmael's inheritance and, critically, affirmed by God's explicit command to Abraham in Genesis 21:12. God reassured Abraham that He would make a nation of Ishmael as well, because he was Abraham's offspring (Genesis 21:13). The narrative then swiftly transitions from God's promise to the harsh reality of their immediate survival. Verse 15 marks the nadir of their physical resources, setting up the divine rescue that follows in verses 16-19, where God hears Ishmael's cry and provides water, reaffirming His covenantal care even for those outside the direct line of Isaac.
Historical & Cultural Context
Life in the ancient Near Eastern wilderness was unforgiving, defined by extreme heat, scarcity of water, and dangerous conditions. Water was not merely a commodity but the very essence of survival; its depletion meant certain death. The "bottle" mentioned (Hebrew: chêmeth) would have been a skin-bottle, typically made from an animal hide, the standard vessel for carrying liquids in such arid environments. The act of "casting" the child, as translated, must be understood within the context of a mother's profound anguish. In this culture, a mother's bond with her child was paramount, and the inability to provide for or save her child was a devastating experience, often leading to extreme expressions of grief and despair. Hagar's action reflects the absolute limits of human endurance when confronted with the imminent death of a loved one, especially a child, in a desolate landscape.
Key Themes
Genesis 21:15 contributes significantly to several overarching themes within the book of Genesis and biblical theology. It powerfully illustrates human vulnerability and dependence on divine provision, particularly in the face of overwhelming natural forces. It also foreshadows God's divine providence amidst despair, demonstrating that His watchful eye extends beyond the immediate covenant family of Isaac to include Ishmael, as promised to Abraham. This episode echoes Hagar's earlier encounter with the Angel of the Lord in Genesis 16:7-14, where she named God "El Roi" (the God Who Sees), reinforcing the theme of God's omnipresent and compassionate gaze, even in the wilderness. Furthermore, it subtly underscores God's faithfulness to His promises, as the earlier divine assurance concerning Ishmael's future nation (Genesis 21:13) remains active despite the immediate suffering depicted.
Exposition and Analysis
Key Word Analysis
From a primitive root, this word signifies to "end," "cease," "be finished," or "perish." It can also mean to "consume" or "fail." In this context, it powerfully conveys the absolute depletion of the water supply, emphasizing that the resource has not merely diminished but has reached its complete end, leaving no hope of further sustenance. It highlights the finality and severity of their predicament.
This term refers to a "skin bottle," typically made from animal hide. It was the standard, practical vessel for carrying water in the ancient Near East. The mention of the "bottle" being empty underscores the tangible and immediate nature of their crisis, as their only means of carrying life-sustaining liquid is now useless.
This primitive root means "to throw out, down, or away." While it can imply a forceful action, in this context, it conveys Hagar's desperate act of laying or placing Ishmael down. It is not an act of abandonment in the sense of neglect, but a profound expression of a mother's despair, unable to bear watching her child die. It communicates a final, agonizing gesture of resignation and sorrow.
Derived from the verb "to be born," this noun refers to "something born," specifically a "lad" or "offspring." The use of "child" here emphasizes Ishmael's vulnerability and dependence, highlighting the tragic irony of a mother, whose primary role is to nurture and protect, being utterly powerless to save her own offspring from the clutches of death.
Verse Breakdown
"And the water was spent in the bottle"
This clause immediately establishes the dire circumstances. The phrase "the water was spent" (Hebrew: kâlâh) signifies not just a low supply, but a complete and utter depletion. In the arid wilderness, water is synonymous with life, and its absence means certain death. The "bottle" (Hebrew: chêmeth), a skin-bottle, was their only means of carrying this vital resource. Its emptiness marks the absolute nadir of their physical provisions, underscoring their complete vulnerability and the severity of their abandonment. This is the point of no return for human self-sufficiency.
"and she cast the child under one of the shrubs"
This second clause describes Hagar's heartbreaking response to their desperate situation. The Hebrew verb shâlak, translated as "cast," carries a range of meanings from "throw" to "lay down." In this context, it conveys a desperate, almost resigned act of placing Ishmael. It is not an act of cruelty or abandonment, but rather a profound expression of maternal anguish and despair. Hagar positions him "under one of the shrubs" (Hebrew: sîyach), seeking a minimal measure of shade or a secluded spot, not to abandon him, but to spare herself the unbearable agony of witnessing her beloved son's slow, agonizing death. This poignant gesture reveals the depth of her sorrow and helplessness, as she reaches the absolute limit of her human endurance and ability to cope with the unfolding tragedy.
Literary Devices
The verse employs several powerful literary devices to convey its profound emotional and theological weight. Imagery is central, painting a stark picture of the parched wilderness and the empty water bottle, immediately immersing the reader in the scene of desolation. The act of Hagar "casting" or laying her child under a shrub evokes strong pathos, eliciting deep sympathy for her desperate situation and the tender, yet agonizing, love of a mother forced to confront the imminent death of her child. The seemingly simple declarative sentences belie a profound sense of despair and helplessness, which are palpable throughout the verse. Furthermore, the verse serves as a moment of foreshadowing, as this extreme human extremity sets the stage for the miraculous divine intervention that immediately follows, demonstrating God's sovereign care in moments of utter human powerlessness.
Theological and Thematic Connections
Genesis 21:15 serves as a profound theological statement on the limits of human endurance and the boundless nature of divine providence. It highlights that even in moments of absolute despair and apparent abandonment, God's watchful eye and providential care are actively engaged. Hagar and Ishmael, though outside the direct covenant line of Isaac, are not beyond the scope of God's compassion and prior promises. This scene powerfully illustrates that human extremity often precedes God's miraculous intervention, demonstrating His faithfulness to sustain life and fulfill His word, even when all human resources are exhausted. It reminds us that God hears the cries of the afflicted and provides for the vulnerable, regardless of their immediate standing within a covenant, extending His mercy to all who are in distress.
Reflection and Application
Genesis 21:15 offers a stark, yet ultimately hopeful, mirror for our own lives. It vividly portrays a moment when all human resources are exhausted, and hope seems to vanish, leaving only the raw anguish of impending loss. Hagar's desperate act of placing Ishmael under a shrub, unable to bear the sight of his death, resonates deeply with the universal human experience of profound grief and helplessness when faced with circumstances beyond our control. For us, this verse serves as a powerful reminder that our breaking point is often precisely where God's intervention begins. It encourages us to cultivate a posture of radical dependence on God, especially when our "bottles" are empty and our strength is spent. It challenges us to persevere in prayer and faith, even when circumstances appear bleak, trusting that the God who saw and heard Hagar and Ishmael in their wilderness will also see, hear, and respond to our cries in our moments of deepest need, demonstrating His unwavering presence and provision.
Questions for Reflection
FAQ
Why did Hagar "cast" Ishmael under a shrub, and what does this imply about her character?
The King James Version's translation "cast" (from the Hebrew shâlak) might initially suggest a harsh or violent action, but in this specific context, it is better understood as "to lay down" or "to place." Hagar's action was not one of abandonment or cruelty, but rather a desperate act born of profound maternal anguish and utter helplessness. Facing the unbearable reality of her son's slow, agonizing death by thirst, she moved him a short distance away, seeking to spare herself the excruciating pain of witnessing his final moments. This reveals her deep love and despair, highlighting her character as a grieving mother pushed to the absolute limits of human endurance by her dire circumstances. It underscores her profound sorrow and the depth of her maternal bond, rather than any lack of care.
Christ-Centered Fulfillment
While Genesis 21:15 depicts a moment of physical death and despair in the wilderness, it ultimately sets the stage for God's life-giving intervention, profoundly prefiguring Christ as the ultimate source of life and hope in our spiritual wilderness. Just as Hagar and Ishmael faced certain death from physical thirst, humanity faces spiritual death and desolation apart from God. Jesus, the "living water" (John 4:10), offers true and eternal sustenance, rescuing us from the spiritual barrenness of sin and the ultimate death it brings. His invitation, "If anyone thirsts, let him come to me and drink" (John 7:37-38), echoes God's compassionate provision for Hagar and Ishmael, pointing to Christ as the one who fully satisfies our deepest spiritual needs. The empathy God shows for the vulnerable in this passage foreshadows Christ's own identification with the needy and suffering, reminding us that He is present even in our most desperate moments, offering not just temporary relief but eternal life and hope (Matthew 25:35-40).