Genesis 21:10
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!"
so she said to Abraham
This phrase introduces Sarah's direct speech to Abraham, highlighting her role and influence in the family dynamics. In the Hebrew context, Sarah's voice here is significant, as it reflects the cultural and familial authority she holds. Her words are not merely a suggestion but a decisive command, indicating her concern for Isaac's inheritance and future. Historically, the patriarchal society often placed women in secondary roles, yet Sarah's assertiveness here underscores her pivotal role in the unfolding of God's covenant promises.

Drive out
The Hebrew word used here is "גרש" (garash), which means to cast out or expel. This term conveys a forceful action, emphasizing the severity of Sarah's demand. In the ancient Near Eastern context, expulsion from a household was a serious matter, often resulting in loss of protection and provision. Sarah's insistence on driving out Hagar and Ishmael reflects her protective instinct for Isaac's inheritance and the fulfillment of God's promise through him.

this slave woman
The term "slave woman" refers to Hagar, emphasizing her status within the household. In Hebrew, "אמה" (amah) denotes a female servant or maidservant. This designation highlights the social hierarchy and the distinction between Sarah, the free woman, and Hagar, the bondwoman. Theologically, this distinction is later used by the Apostle Paul in Galatians 4:22-31 to illustrate the difference between the old covenant of the law and the new covenant of grace.

and her son
This phrase refers to Ishmael, Hagar's son with Abraham. Ishmael's position as Abraham's firstborn son complicates the family dynamics, as he is a legitimate heir by birth. However, Sarah's insistence on his expulsion underscores the divine selection of Isaac as the child of promise. This tension between Ishmael and Isaac prefigures the ongoing conflict between their descendants, as seen throughout biblical history.

for the son of this slave woman
Reiterating Ishmael's status as the son of a slave woman, this phrase underscores the perceived threat to Isaac's inheritance. The repetition of Hagar's status serves to justify Sarah's demand, as it emphasizes the social and covenantal distinctions between Ishmael and Isaac. This distinction is crucial in understanding the unfolding of God's redemptive plan through Isaac's lineage.

shall not be a co-heir
The concept of co-heirship is central to the inheritance rights in ancient cultures. In Hebrew, the term "ירש" (yarash) means to inherit or possess. Sarah's declaration that Ishmael shall not share in the inheritance with Isaac reflects her understanding of God's promise to Abraham regarding Isaac's unique role. This exclusion of Ishmael from co-heirship is a pivotal moment in the narrative, reinforcing the divine election of Isaac.

with my son Isaac
The phrase "my son Isaac" highlights Sarah's maternal bond and her protective stance over Isaac's future. Isaac, whose name means "laughter," is the child of promise, born to Sarah in her old age as a fulfillment of God's covenant with Abraham. This emphasis on Isaac as "my son" underscores the personal and covenantal significance of his role in God's redemptive plan, setting the stage for the continuation of the Abrahamic covenant through his lineage.

Persons / Places / Events
1. Sarah
The wife of Abraham and mother of Isaac. She is the one who demands that Hagar and Ishmael be sent away.

2. Abraham
The patriarch of the Israelites, husband of Sarah, and father of both Isaac and Ishmael.

3. Hagar
An Egyptian slave woman who bore Abraham's first son, Ishmael.

4. Ishmael
The son of Abraham and Hagar, considered the ancestor of many Arab peoples.

5. Isaac
The son of Abraham and Sarah, through whom God's covenant would be established.
Teaching Points
The Sovereignty of God's Promise
God's promises are fulfilled according to His will and timing, not human plans. Sarah's insistence on sending Hagar and Ishmael away underscores the importance of God's covenant with Isaac.

Faith and Obedience
Abraham's compliance with Sarah's demand, after God reassures him, demonstrates faith and obedience to God's direction, even when it involves difficult decisions.

The Consequences of Human Actions
The tension between Sarah and Hagar is a result of earlier decisions made by Abraham and Sarah. This highlights the long-term impact of our choices and the importance of seeking God's guidance.

God's Care for All
Despite the difficult circumstances, God provides for Hagar and Ishmael, showing His compassion and care for all people, even those outside the primary covenant line.
Bible Study Questions
1. How does the account of Sarah, Hagar, and Ishmael illustrate the consequences of taking matters into our own hands rather than waiting on God's timing?

2. In what ways does the New Testament use the account of Sarah and Hagar to explain the difference between living under the law and living under grace?

3. How can we apply Abraham's example of obedience in difficult situations to our own lives today?

4. What does God's provision for Hagar and Ishmael teach us about His character and care for those who are marginalized or outside the main account?

5. How can understanding the cultural and historical context of Genesis 21:10 enhance our interpretation and application of this passage in our lives?
Connections to Other Scriptures
Genesis 16
Provides background on Hagar and Ishmael's relationship with Sarah and Abraham, including Hagar's initial flight and God's promise to her.

Galatians 4:21-31
Paul uses the account of Sarah and Hagar allegorically to contrast the old covenant of the law with the new covenant of grace.

Romans 9:6-9
Discusses the concept of the children of the promise, highlighting Isaac as the child through whom God's promise is fulfilled.

Hebrews 11:11-12
Celebrates Sarah's faith in God's promise, despite her initial doubt and the circumstances surrounding Isaac's birth.
Abraham and the Promised SeedW. M. Taylor, D. D.Genesis 21:8-13
Isaac and IshmaelThe Congregational PulpitGenesis 21:8-13
Isaac and Ishmael SeparatedJ. O. Dykes, D. D.Genesis 21:8-13
Separation of the Seed Born After the Flesh from the SeedR. S. Candlish, D. D.Genesis 21:8-13
The Allegory of Isaac and IshmaelT. H. Leale.Genesis 21:8-13
The Destinies of IshmaelF. W. Robertson, M. A.Genesis 21:8-13
The Separation of the Bondwoman's So, from the Promised SeedR.A. Redford Genesis 21:8-21
People
Abimelech, Abraham, Hagar, Isaac, Phichol, Sarah
Places
Beersheba, Egypt, Gerar, Paran
Topics
Bondwoman, Bond-woman, Cast, Drive, Handmaid, Heir, Heritage, Inherit, Inheritance, Isaac, Maid, Possession, Share, Slave, Wherefore, Woman's
Dictionary of Bible Themes
Genesis 21:10

     1651   numbers, 1-2
     1680   types
     5704   inheritance, material

Genesis 21:8-10

     5568   suffering, causes

Genesis 21:8-12

     5672   concubines

Genesis 21:8-13

     5657   birthright
     5686   fathers, examples

Genesis 21:8-14

     5076   Abraham, life of

Genesis 21:9-14

     5077   Abraham, character

Library
Compassion for Souls
Behold the compassion of a mother for her child expiring with thirst, and remember that such a compassion ought all Christians to feel towards souls that are perishing for lack of Christ, perishing eternally, perishing without hope of salvation. If the mother lifted up her voice arid wept, so also should we; and if the contemplation of her dying, child was all too painful for her, so may the contemplation of the wrath to come, which is to pass upon every soul that dies impenitent, become too painful
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Therefore, if we Compare the Things Themselves, we May no Way Doubt that The...
28. Therefore, if we compare the things themselves, we may no way doubt that the chastity of continence is better than marriage chastity, whilst yet both are good: but when we compare the persons, he is better, who hath a greater good than another. Further, he who hath a greater of the same kind, hath also that which is less; but he, who only hath what is less, assuredly hath not that which is greater. For in sixty, thirty also are contained, not sixty also in thirty. But not to work from out that
St. Augustine—On the Good of Marriage

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Of Bearing the Cross --One Branch of Self-Denial.
The four divisions of this chapter are,--I. The nature of the cross, its necessity and dignity, sec. 1, 2. II. The manifold advantages of the cross described, sec. 3-6. III. The form of the cross the most excellent of all, and yet it by no means removes all sense of pain, sec. 7, 8. IV. A description of warfare under the cross, and of true patience, (not that of philosophers,) after the example of Christ, sec. 9-11. 1. THE pious mind must ascend still higher, namely, whither Christ calls his disciples
Archpriest John Iliytch Sergieff—On the Christian Life

But if Moreover any not Having Charity, which Pertaineth to the Unity of Spirit...
23. But if moreover any not having charity, which pertaineth to the unity of spirit and the bond of peace whereby the Catholic Church is gathered and knit together, being involved in any schism, doth, that he may not deny Christ, suffer tribulations, straits, hunger, nakedness, persecution, perils, prisons, bonds, torments, swords, or flames, or wild beasts, or the very cross, through fear of hell and everlasting fire; in nowise is all this to be blamed, nay rather this also is a patience meet to
St. Augustine—On Patience

The Annunciation of Jesus the Messiah, and the Birth of his Forerunner.
FROM the Temple to Nazareth! It seems indeed most fitting that the Evangelic story should have taken its beginning within the Sanctuary, and at the time of sacrifice. Despite its outward veneration for them, the Temple, its services, and specially its sacrifices, were, by an inward logical necessity, fast becoming a superfluity for Rabbinism. But the new development, passing over the intruded elements, which were, after all, of rationalistic origin, connected its beginning directly with the Old Testament
Alfred Edersheim—The Life and Times of Jesus the Messiah

The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than
Thomas Watson—A Body of Divinity

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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