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.
12. And God said ] It is revealed to Abraham by night ( Gen 21:14), that compliance with Sarah’s demand will be overruled to fulfil the destiny of Hagar’s child. The Israelite tradition, according to the comparatively low moral standard of its time, especially in connexion with the conditions of slave concubinage and its domestic results, attributed to the voice of God a command that in our ears sounds unfeeling and cruel.
in Isaac shall thy seed be called ] Lit. “in Isaac shall seed be called to thee.” LXX , which is quoted in Rom 9:7 and Heb 11:18. The meaning is that in Isaac and in his descendants Abraham will have those who will be called by his name.
Isaac is to be the father of the “children of promise.” He stands, therefore, in the allegory (Gal 4:27-28), in contrast with him “that was born after the flesh” (i.e. Ishmael). Isaac stands for those “born after the spirit.”
Fuente: The Cambridge Bible for Schools and Colleges
Verse 12. In Isaac shall thy seed be called.] Here God shows the propriety of attending to the counsel of Sarah; and lest Abraham, in whose eyes the thing was grievous, should feel distressed on the occasion, God renews his promises to Ishmael and his posterity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thus Abraham had better authority for his divorce from Hagar than he had for his marriage with her, Gen 16:2.
Thy seed, to wit, the promised Seed, the heir of thy estate, covenant, and promises, the progenitor of my church and people, and particularly of the Messias.
Called, i.e. reputed and valued, both by me and other men. The words may be thus rendered, by Isaac shall thy seed be; for to be called is ofttimes put for to be, as Isa 1:26; 47:1,5; Mt 5:9,19.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. in all that Sarah hath saiditis called the Scripture (Ga 4:30).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And God said unto Abraham,…. Either by an articulate voice, or by an impulse on his mind, suggesting to him what he should do, being no doubt in great perplexity how to conduct between his wife and his son, but God determines the case for him, and makes him easy:
let it not be grievous in thy sight because of the lad, and because of the bondwoman: that is, let not the motion displease thee, which Sarah has made, to turn out the bondwoman and her son; let not thine affection to the one and to the other hinder compliance with it; do not look upon it as an ill thing, or as an hard thing; it is but what is right and proper to be done, and leave the bondwoman and her son to me; I will take care of them, be under no concern for them and their welfare:
in all that Sarah hath said unto thee, hearken to her voice; the Targum of Jonathan adds, for she is a prophetess: and indeed in this affair she spoke under a spirit of prophecy, according to the will of God; at least what she said became a divine oracle, and is called the Scripture, Ga 4:30; for the word “all” here must be restrained to what she had said concerning Hagar and Ishmael, and their ejection, and not to be extended to everything she had said, or should say to Abraham, to which he was always to be attentive: whereas on the other hand, it became her, as a wife, to hearken and be obedient to the voice of her husband: but in this particular Abraham is bid to listen to her, and do accordingly, for the following reason,
for in Isaac shall thy seed be called; he, and those that descended from him, should be called and reckoned the seed of Abraham more especially; and Abraham’s seed in his life should inherit the land of Canaan, given to him and his seed for an inheritance: and this is a good reason why the bondwoman and her son should be cast out, that they or their offspring might not inherit the land with Isaac, or his descendants; and particularly from Abraham in his line, and not in the line of Ishmael, should the Messiah spring, that seed in whom all the nations of the earth should be blessed; and therefore a separation was necessary, that this might abundantly appear.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 12-21:
Verses 12, 13: God (Elohim) spoke to Abraham to give him guidance in the matter of Ishmael and Hagar. Use of the term “bondwoman” with reference to Hagar indicates that God did not recognize her as Abraham’s wife (see Ge 16:8). In this vision, God instructs Abraham to heed the counsel of his wife Sarah. Abraham had listened to her on a previous occasion (Ge 16:2), and this had led him into a troublesome situation. The difference in the two occasions: in the matter of taking Hagar as a secondary wife, Sarah followed her own reasoning; in the matter of expelling Hagar and Ishmael, she followed the counsel and will of God. God reconfirmed His choice of Isaac, not Ishmael, as the promised seed.
God repeated a promise made earlier (Ge 17:20) concerning Ishmael. He would not be left utterly destitute, and die a pauper. Because of his relationship to Abraham, Ishmael would be the father of a great nation in his own right.
Verse 14-21: The next morning, Abraham sent Hagar and Ishmael away. The language implies that they started in the direction of Egypt. They did not at this time reach their destination.
Abraham supplied a bottle (skin) of water, and bread for the journey. After the custom of Egyptian women, Hagar took these supplies on her shoulder and set out on her journey with Ishmael as her companion – not carrying him literally but leading him by hand or arm. “Wilderness of Beer-sheba,” the uncultivated wasteland between Palestine and Egypt. Soon the water supply was exhausted, and the two travelers became exhausted and in danger of fainting for thirst.
Hagar “cast the child under one of the shrubs.” This translation conveys the erroneous impression that Ishmael was an infant, and that Hagar threw him violently to the ground under a bush. However, Ishmael was in his mid-teens, not an infant. The language indicates that Hagar supported his steps as long as she could. But she became exhausted and let him droop underneath a “shrub” siach (Sept. elates) or fir tree. Hagar then went about a “bowshot” from the fallen lad, and collapsed and began to weep in utter despair.”
God (Elohim) heard Hagar’s weeping, and the piteous cries of Ishmael, and came to the rescue. He encouraged Hagar with the promise that Ishmael would live to become the father of a great nation. God showed Hagar a nearby well, a fountain or spring of living water. She replenished their supply, revived Ishmael, and went on the way. God exercised a special providence over Ishmael. He grew to manhood, living a roving, unsettled life, and acquired skill as a bowman. The “wilderness of Paran” (desert of El-Tih) became Ishmael’s home. Hagar secured a wife for him, from Egypt (see Ge 24:4, 55; Ex 21:10).
Fuente: Garner-Howes Baptist Commentary
12. In all that Sarah hath said unto thee. I have just said that although God used the ministry of Sarah in so great a matter, it was yet possible that she might fail in her method of acting. He now commands Abraham to hearken unto his wife, not because he approves her disposition, but because he will have the work, of which he is Himself the Author, accomplished. And he thus shows that his designs are not to be subjected to any common rule, especially when the salvation of the Church is concerned. For he purposely inverts the accustomed order of nature, in order that he may prove himself to be the Author and the Perfecter of Isaac’s vocation. But because I have before declared, that this history is more profoundly considered by Paul, the sum of it is here briefly to be collected. In the first place, he says, that what is here read, was written allegorically: not that he wishes all histories, indiscriminately to be tortured to an allegorical sense, as Origin does; who by hunting everywhere for allegories, corrupts the whole Scripture; and others, too eagerly emulating his example, have extracted smoke out of light. And not only has the simplicity of Scripture been vitiated, but the faith has been almost subverted, and the door opened to many foolish dotings. The design of Paul was, to raise the minds of the pious to consider the secret work of God, in this history; as if he had said, What Moses relates concerning the house of Abraham, belongs to the spiritual kingdom of Christ; since, certainly, that house was a lively image of the Church. This, however, is the allegorical similitude which Paul commends. Whereas two sons were born to Abraham, the one by a handmaid, the other by a free woman; he infers, that there are two kinds of persons born in the Church; the faithful, whom God endues with the Spirit of adoption, that they may enjoy the inheritance; and hypocritical disciples, who feign themselves to be what they are not, and usurp, for a time, a name and place among the sons of God. He therefore teaches, that there are certain who are conceived and born in a servile manner; but others, as from a freeborn mother. He then proceeds to say, that the sons of Hagar are they who are generated by the servile doctrine of the Law; but that they who, having embraced, by faith, gratuitous adoption, are born through the doctrine of the Gospel, are the sons of the free woman. At length he descends to another similitudes in which he compares Hagar with mount Sinai, but Sarah with the heavenly Jerusalem. And although I here allude in few words to those things which my readers will find copiously expounded by me, in the fourth chapter to the Galatians Gal 4:1; yet, in this short explanation, it is made perfectly clear what Paul designs to teach. We know that the true sons of God are born of the incorruptible seed of the word: but when the Spirit, which gives life to the doctrine of the Law and the Prophets, is taken away, and the dead letter alone remains, then that seed is so corrupted, that only adulterous sons are born in a state of slavery; yet because they are apparently born of the word of God, though corrupted, they are, in a sense, the sons of God. Meanwhile, none are lawful heirs, except those whom the Church brings forth into liberty, being conceived by the incorruptible seed of the gospel. I have said, however, that in these two persons is represented the perpetual condition of the Church. For hypocrites not only mingle with the sons of God in the Church, but despise them, and proudly appropriate to themselves all the rights and honors of the Church. And as Ishmael, inflated with the vain title of primogeniture, harassed his brother Isaac with his taunts; so these men, relying on their own splendor, reproachfully assail and ridicule the true faith of the simple: because, by arrogating all things to themselves, they leave nothing to the grace of God. Hence we are admonished, that none have a well-grounded confidence of salvation, but they who, being called freely, regard the mercy of God as their whole dignity. Again, the Spirit furnishes the consciences of the pious with strong and effective weapons against the ferociousness of those who, under a false pretext, boast that they are the Church. We see that it is no new thing, for persons who are nothing but hypocrites to occupy the chief place in the Church at God. Wherefore, while at this day, the Papists proudly exult, there is no reason why we should be disturbed by their empty and inflated boasts. As to their glorying in their long succession, it just means as much as if Ishmael were proclaiming himself the firstborn. It is, therefore necessary to discriminate between the true and the hypocritical Church. Paul describes a mark, which they are never able, with their cavils, to obliterate. For as large bottles are broken with a slight blast; so by this single word, all their glory is extinguished, ‘the sons of the handmaid shall not be eternal inheritors.’ In the meantime their insolence is to be patiently borne, so long as God shall loosen the rein to their tyranny. For the Apostles, formerly, were oppressed by the Jewish hypocrites of their age, with the same reproaches which these men now cast upon us. In the same way, Ishmael triumphed over Isaac, as if he had obtained the victory. Wherefore, we must not wonder, if our own age also has its Ishmaelites. But lest such indignity should break our spirits, let this consolation perpetually occur to us, that they who hold the preeminence in the Church, will not always remain within it.
Fuente: Calvin’s Complete Commentary
(12) In Isaac shall thy seed be calledHeb., in Isaac there shall be called to thee a seed: that is, the seed that shall especially be accounted thine, and which, as such, shall inherit the promises, will be that sprung from Isaac.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. In Isaac shall thy seed be called Literally, In Isaac shall there be called to thee a seed . The meaning evidently is, that the promised seed should spring, not from Ishmael but from Isaac . First, the promise came to Adam; then to Noah; then, in select succession, to Abraham, Isaac, Jacob, Judah, and David .
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 21:12. In Isaac shall thy seed be called This promise refers to the Messiah, the Spiritual Seed more especially, and to the children of Abraham by faith.
REFLECTIONS.The casting-out the bond-woman and her son is here commanded. We have,
1. The cause: Ishmael’s mockery and persecution of Isaac. Observe, (1.) Mockery is real persecution. (2.) This at least all who will live godly in Christ Jesus must suffer. (3.) None are rejected of God without cause. (4.) They who are the seed of the bond-woman, all self-righteous and carnal persons, have no part in the kingdom of God or of Christ.
2. Abraham’s unwillingness. Though Ishmael was not the favoured seed, he was a son. Abraham was sorry for the provocation, but more grieved at the thought of his son’s expulsion. Learn, (1.) How great a grief to godly parents is the sin of their children. (2.) That when extremities of punishment are necessary, it is as bitter to the parent to inflict them as to the child to suffer them.
3. God determines the matter by a revelation of his will, and Abraham is satisfied. Note; When we are in doubt about duty, God will make the way clear before us; and when he doth, we should be satisfied. The reason God gives, is the promised seed, which should descend from Isaac. Not that Ishmael is utterly rejected: God may have mercies for him, though not under the peculiar covenant of Isaac; and he is promised to become a nation for Abraham’s sake. God hath variety of gifts to bestow, but he hath surely a right to do as he will with his ownto give one less, another more.
Fuente: Commentary on the Holy Bible by Thomas Coke
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. And also of the son of the bondwoman will I make a nation, because he is thy seed.
Observe how gracious the Lord is! How sure is that promise: Deu 28:2-14 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 21:12 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.
Ver. 12. In all that Sarah hath said unto thee, &c. ] The wife then is to be hearkened to when she speaks reason. Samson’s mother had more faith than her husband: Jdg 13:23 and Priscilla is sometimes set before Aquila. Paul’s hearers at Philippi were only women at first. Act 16:13 And St Peter tells Christian wives that they may win their husbands to Christ by their “chaste conversation coupled with fear”. 1Pe 3:1 “The Scripture” is said to “say” what Sarah here saith. Gal 4:30
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Isaac . . . thy seed. Here ser’a is in the sing sense, because of the word “Isaac”, and because of the sing verb “it shall be called. “Zer’a is a collective noun (like Eng. “sheep”), but the context must determine whether it is sing, or plural. It is to this verse Gal 1:3, Gal 1:16 refers; not to Gen 12:7, where it is indefinite; or Gen 17:7 where the verb and pronouns show it is plural. See note there, and on Gal 1:3, Gal 1:16; and compare Rom 9:7. Heb 11:18. “Thy seed” is therefore “Christ”. The difference of the 30 years comes in here: 430 to the Exodus (Gen 12:40) from Gen 12:4, when Abraham was 75: 25 thence to Isaac’s birth: and now, 5 to his recognition as the seed = 30 years.
Fuente: Companion Bible Notes, Appendices and Graphics
hearken: 1Sa 8:7, 1Sa 8:9, Isa 46:10
in Isaac: Gen 17:19, Gen 17:21, Rom 9:7, Rom 9:8, Heb 11:18
Reciprocal: Gen 15:4 – shall come Gen 16:1 – bare Gen 21:3 – General Gen 21:14 – child Gen 22:2 – Take 1Ch 1:28 – Isaac Gal 3:16 – to
Fuente: The Treasury of Scripture Knowledge
21:12 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 {d} called.
(d) The promised seed will be from Isaac, and not from Ishmael, Rom 9:7, Heb 11:18.