Genesis 21:1-34

Genesis 21:1-34

Genesis 21:1-34

1. And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken.

1. Porro Jehova visitavit Sarah, quemadmodum dixit: et fecit Jehova ipsi Sarah, quemadmodum loquutus erat.

2. For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.

2. Itaque concepit et peperit Sarah ipsi Abraham filium in senectute ejus, in tempore quod illi dixerat Deus.

3. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac.

3. Et vocavit Abraham nomen filii sui, qui natus erat ei, quem peperit ei Sarah, Ishac.

4. And Abraham circumcised his son Isaac being eight days old, as God had commanded him.

4. Et circumcidit Abraham Ishac filium suum, filium octo dierum, quemadmodum praeceperat ei Deus.

5. And Abraham was an hundred years old, when his son Isaac was born unto him.

5. Abraham autem erat centum annorum, quando natus est ei Ishac filius suus.

6. And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.

6. Et dixit Sarah, Risum fecit mihi Deus: omnis qui audierit, ridebit mihi.

7. And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.

7. Et dixit, Quis nuntiasset Abrahae lactare filios Sarah? quia peperi filium in senectute ejus.

8. And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.

8. Et crevit puer, et ablactatus est: et fecit Abraham convivium magnum in die qua ablactatus est Ishac.

9. And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.

9. Et vidit Sarah filium Hagar Aegyptiae, quem peperit ipsi Abraham, ridentem.

10. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.

10. Et dixit ad Abraham, Ejice ancillam hanc et filium ejus: quia non haereditabit filius ancillae hujus cum filio meo, cum Ishac.

11. And the thing was very grievous in Abraham’s sight because of his son.

11. Et displicuit res valde in oculis Abraham, propter filium suum.

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.

12. Et dixit Deus ad Abraham, Ne displiceat in oculis tuis super puero, et super ancilla tua: in omnibus quae dixerit tibi Sarah, audi vocem ejus: quia in Ishac vocabitur tibi semen.

13. And also of the son of the bondwoman will I make a nation, because he is thy seed.

13. Et etiam filium ancillae in gentem ponam, quia semen tuum est.

14. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba.

14. Diluculo igitur surrexit Abraham, et tulit panem, et utrem aquae, et dedit Hagar, et posuit super humerum ejus, et puerum: et dimisit eam, et perrexit, et erravit in deserto Beer-sebah.

15. And the water was spent in the bottle, and she cast the child under one of the shrubs.

15. Et defecerunt aquae de utre, et projecit puerum subter unam arborum.

16. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept.

16. Et abiit, et sedit e regione, elongando se quantum est jactus arcus: quia dixit, Non videbo quando morietur puer: et sedit e regione, et elevavit vocem suma, et flevit.

17. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is

17. Et audivit Deus vocem pueri, et clamavit angelus Dei ad Hagar de coelis, et dixit ei, Quid tibi Hagar? ne timeas: quia audivit Deus vocem pueri ex loco ubi est.

18. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.

18. Surge, tolle puerum, et tene manu tua eum: quia in gentem magnam ponam eum.

19. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.

19. Tunc aperuit Deus oculos ejus, et vidit puteum aquae, et perrexit et implevit utrem aqua, et potum dedit puero.

20. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.

20. Et fuit Deus cum puero, et crevit, habitavitque in deserto, et fuit jaculator sagittarius.

21. And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

21. Et habitavit in deserto Param, et accepit ei mater ejus uxorem de terra Aegypti.

22. And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest:

22. Deinde fuit tempore illo, dixit Abimelech et Phicol princeps exercitus ejus ad Abraham, dicendo, Deus tecum est in omnibus qu ae tu facis:

23. Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.

23. Nunc itaque jura mihi per Deum hic, si mentitus fueris mihi, et filio meo, et nepoti meo: secundum misericordiam, quam feci tecum facies mecum, et cum terra, in qua peregrinatus es.

Note 432. Vel, si fefelleris, aut infideliter egeris.

24. And Abraham said, I will swear.

24. Et dixit Abraham, Ego jurabo.

25. And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away.

25. Et increpavit abraham ipsum Abimelech propter puteum aquae, quem rapuerant servi Abimelech.

26. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.

26. Et dixit Abimelech, Non novi quis fecerit hoc, neque etiam tu indicasti mihi, neque etiam ego audivi praeterquam hodie.

27. And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant.

27. Et accepit Abraham pecudes et boves, et dedit ipsi Abimelech, et percusserunt ambo foedus.

28. And Abraham set seven ewe lambs of the flock by themselves.

28. Et statuit Abraham septem agnas pecorum seorsum.

29. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?

29. Et dixit Abimelech ad Abraham, Quid sunt septem agnae istae, quos statuisti seorsum?

30. And he said, For these) seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well.

30. Et dixit, Quia septem agnas capies e manu mea: ut sit mihi in testimonium, quod foderim puteum hunc.

31. Wherefore he called that place Beersheba; because there they sware both of them.

31. Idcirco vocatus est locus ipse Beer-sebah: quia ibi juraverant ambo.

32. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.

32. Percusserunt ergo foedus in Beer-sebah: et surrexit Abimelech, et Phicol princeps exercitus ejus, et reversi sunt in terram Pelisthim.

33. And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.

33. Et plantavit nemus in Beer-sebah, et invocavit ibi nomen Jehovae Dei saeculi.

34. And Abraham sojourned in the Philistines’ land many days.

34. Et habitavit Abraham in terra Pelisthim dies multos.

1. And the Lord visited Sarah. In this chapters not only is the nativity of Isaac related, but because, in his very birth, God has set before us a lively picture of his Church, Moses also gives a particular account of this matter. And first, he says that God visited Sarah, as he had promised. Because all offspring, flows from the kindness of God, as it is in the psalm,

‘The fruit of the womb is the gift of God;’ (Psalm 127:3;)

therefore the Lord is said, not without reason, to visit those, to whom he gives children. For although the foetus seems to be produced naturally, each from its own kind; there is yet no fecundity in animals, except so far as the Lord puts forth his own power, to fulfill what he has said, Increase and multiply. But in the propagation of the human race, his special benediction is conspicuous; and, therefore, the birth of every child is rightly deemed the effect of divine visitation. But Moses, in this place, looks higher, forasmuch as Isaac was born out of the accustomed course of nature. Therefore Moses here commends that secret and unwonted power of God, which is superior to the law of nature; and not improperly, since it is of great consequence for us to know that the gratuitous kindness of God reigned, as well in the origin, as in the progress of the Church; and that the sons of God were not otherwise born, than from his mere mercy. And this is the reason why he did not make Abraham a father, till his body was nearly withered. It is also to be noticed, that Moses declares the visitation which he mentions, to be founded upon promise; ‘Jehovah visited Sarah, as he had promised.’ In these words he annexes the effect to its cause, in order that the special grace of God, of which an example is given in the birth of Isaac, might be the more perceptible. If he had barely said, that the Lord had respect unto Sarah, when she brought forth a son; some other cause might have been sought for. None, however, can doubt, that the promise, by which Isaac had been granted to his father Abraham, was gratuitous; since the child was the fruit of that adoption, which can be ascribed to nothing but the mere grace of God. Therefore, whoever wishes rightly and prudently to reflect upon the work of God, in the birth of Isaac, must necessarily begin with the promise. There is also great emphasis in the repetition, “The Lord did unto Sarah as he had spoken.” For he thus retains his readers, as by laying his hand upon them, that they may pause in the consideration of so great a miracle. Meanwhile, Moses commends the faithfulness of God; as if he had said he never feeds men with empty promises, nor is he less true in granting what he has promised, than he is liberal, and willing, in making the promise.

Note 433. Calvin here adds, “Nam communis gignendi ratio, et vis illa quam Dominus hominibus indidit, in Abraham et ejus uxore cessaverat.”

2. She bare Abraham a son. This is said according to the accustomed manner of speaking; because the woman is neither the head of a family, nor brings forth properly for herself, but for her husband. What follows, however, is more worthy of notice, In his old age, at the set time, which God had predicted: for the old age of Abraham does, not a little, illustrate the glory of the miracle. And now Moses, for the third time, recalls us to the word of God, that the constancy of his truth may always be present to our minds. And though the time had been predicted, alike to Abraham and to his wife, yet this honor is expressly attributed to the holy man; because the promise had been especially given on his account. Both, however, are distinctly mentioned in the context.

3. And Abraham called the name. Moses does not mean that Abraham was the inventor of the name; but that he adhered to the name which before had been given by the angel. This act of obedience, however, was worthy of commendation, since he not only ratified the word of God, but also executed his office as God’s minister. For, as a herald, he proclaimed to all, that which the angel had committed to his trust.

4. And Abraham circumcised his son. Abraham pursued his uniform tenor of obedience, in not sparing his own son. For, although it would be painful for him to wound the tender body of the infant; yet, setting aside all human affection, he obeys the word of God. And Moses records that he did as the Lord had commanded him; because there is nothing of greater importance, than to take the pure word of God for our rule, and not to be wise above what is lawful. This submissive spirit is especially required, in reference to sacraments; lest men should either invent any thing for themselves, or should transfer those things which are commanded by the Lord, to any use they please. We see, indeed, how inordinately the humours of men here prevail; inasmuch as they have dared to devise innumerable sacraments. And to go no further for an example, whereas God has delivered only two sacraments to the Christian Church, the Papists boast that they have seven. As if truly it were in their power to forge promises of salvation, which they might sanction with signs imagined by themselves. But it were superfluous to relate with how many figments the sacraments have been polluted by them. This certainly is manifest, that there is nothing about which they are less careful, than to observe what the Lord has commanded.

5. And Abraham was an hundred years old. Moses again records the age of Abraham the better to excite the minds of his readers to a consideration of the miracle. And although mention is made only of Abraham, let us yet remember that he is, in this place, set before us, not as a man of lust, but as the husband of Sarah, who has obtained, through her, a lawful seed, in extreme old age, when the strength of both had failed. For the power of God was chiefly conspicuous in this, that when their marriage had been fruitless more than sixty years, suddenly they obtain offspring . Sarah, truly, in order to make amends for the doubt to which she had given way, now exultingly proclaims the kindness of God, with becoming praises. And first, she says, that God had given her occasion of joy; not of common joy, but of such as should cause all men to congratulate her. Secondly, for the purpose of amplification, she assumes the character of an astonished inquirer, ‘Who would have told this to Abraham?’ Some explain the clause in question, ‘will laugh at me,’ as if Sarah had said, with shame, that she should be a proverb to the common people. But the former sense is more suitable; namely, ‘Whosoever shall hear it, will laugh with me;’ that is, for the sake of congratulating me.

Note 434. “Quod quum ultra sexaginta annos sterile illis fuisset conjugium, effoetis jam et semimortuis, subito nata est prolis.”

7. Who would have said unto Abraham, that Sarah should have given children suck ? I understand the future tense to be here put for the subjunctive mood. And the meaning is, that such a thing would never have entered into the mind of any one. Whence she concludes, that God alone was the Author of it; and she now condemns herself for ingratitude because she had been so slow in giving credit to the angel who had told her of it. Now, since she speaks of children in the plural number, the Jews, according to their custom, invent the fable, that whereas a rumor was spread, that the child was supposititious, a great number of infants were brought by the neighbors, in order that Sarah, by suckling them, might prove herself a mother. As if, truly, this might not easily be known, when they saw Isaac hanging on her breast, and as if this was not a more clear and distinct proof, that the milk, pressed out by the fingers, flowed before their eyes. But the Jews are doubly foolish and infatuated, as not perceiving, that this form of expression is of exactly the same import, as if Sarah had called herself a nurse. Meanwhile, it is to be observed, that Sarah joins the office of nurse with that of mother; for the Lord does not in vain prepare nutriment for children in their mothers’ bosoms, before they are born. But those on whom he confers the honor of mothers, he, in this way, constitutes nurses; and they who deem it a hardship to nourish their own offspring, break, as far as they are able, the sacred bond of nature. If disease, or anything of that kind, is the hindrance, they have a just excuse; but for mothers voluntarily, and for their own pleasure, to avoid the trouble of nursing, and thus to make themselves only half-mothers, is a shameful corruption.

Note 435. It is here added, “Ac non clarior, et in promptu fuerit demonstratio, si lac digitis expressum ante oculos fluxisset.”

8. And the child grew, and was weaned. Moses now begins to relate the manner in which Ishmael was rejected from the family of Abraham, in order that Isaac alone might hold the place of the lawful son and heir. It seems, indeed, at first sight, something frivolous, that Sarah, being angry about a mere nothing, should have stirred up strife in the family. But Paul teaches, that a sublime mystery is here proposed to us, concerning the perpetual state of the Church. (Galatians 4:21.) And, truly, if we attentively consider the persons mentioned, we shall regard it as no trivial affair, that the father of all the faithful is divinely commanded to eject his firstborn son; that Ishmael, although a partaker of the same circumcision, becomes so transformed into a strange nations as to be no more reckoned among the blessed seed; that, in appearance, the body of the Church is so rent asunder, that only one-half of it remains; that Sarah, in expelling the son of her handmaid from the house, claims the entire inheritance for Isaac alone. Wherefore, if due attention be applied in the reading of this history, the very mystery of which Paul treats, spontaneously presents itself.

And Abraham made a great feast. It is asked, why he did not rather make it on the day of Isaac’s birth, or circumcision? The subtile reasoning of Augustine, that the day of Isaac’s weaning was celebrated, in order that we may learn, from his example, no more to be children in understandings is too constrained. What others say, has no greater consistency; namely, that Abraham took a day which was not then in common use, in order that he might not imitate the manners of the Gentiles. Indeed, it is very possible, that he may also have celebrated the birthday of his son, with honor and joy. But special mention is made of this feast, for another reason; namely, that then, the mocking of Ishmael was discovered. For I do not assent to the conjecture of those who think that a new history is here begun; and that Sarah daily contended with this annoyance, until, at length, she purged the house by the ejection of the impious mocker. It is indeed probable, that, on other days also, Ishmael had been elated by similar petulance; yet I do not doubt but Moses expressly declares that his contempt was manifested towards Sarah, at that solemn assembly, and that from that time, it was publicly proclaimed. Now Moses does not speak disparagingly of the pleasures of that feast, but rather takes their lawfulness for granted. For it is not his design to prohibit holy men from inviting their friends, to a common participation of enjoyment, so that they, jointly giving thanks to God, may feast with greater hilarity than usual. Temperance and sobriety are indeed always to be observed; and care must be taken, both that the provision itself be frugal, and the guests moderate. I would only say, that God does not deal so austerely with us, as not to allow us, sometimes, to entertain our friends liberally; as when nuptials are to be celebrated, or when children are born to us. Abraham, therefore, made a great feast, that is, an extraordinary one; because he was not accustomed thus sumptuously to furnish his table every day; yet this was an abundance which by no means degenerated into luxury. Besides, while he was thus liberal in entertaining his friends according to his power, he also had sufficient for unknown guests, as we have seen before.

9. And Sarah saw the son of Hagar. As the verb to laugh has a twofold signification among the Latins, so also the Hebrews use, both in a good and evil sense, the verb from which the participle מצחק (metsachaik) is derived. That it was not a childish and innoxious laughter, appears from the indignation of Sarah. It was, therefore a malignant expression of scorn, by which the forward youth manifested his contempt for his infant brother. And it is to be observed, that the epithet which is here applied to Ishmael, and the name Isaac, are both derived from the same root. Isaac was, to his father and others, the occasion of holy and lawful laughter; whence also, the name was divinely imposed upon him. Ishmael turns the blessing of God, from which such joy flowed, into ridicule. Therefore, as an impious mocker, he stands opposed to his brother Isaac. Both (so to speak) are the sons of laughter: but in a very different sense. Isaac brought laughter with him from his mother’s womb, since he bore, — engraven upon him, — the certain token of God’s grace. He therefore so exhilarates his father’s house, that joy breaks forth in thanksgiving; but Ishmael, with canine and profane laughter, attempts to destroy that holy joy of faith. And there is no doubt that his manifest impiety against God, betrayed itself under this ridicule. He had reached an age at which he could not, by any means be ignorant of the promised favor, on account of which his father Abraham was transported with so great joy: and yet — proudly confident in himself — he insults, in the person of his brother, both God and his word, as well as the faith of Abraham. Wherefore it was not without cause that Sarah was so vehemently angry with him, that she commanded him to be driven into exile. For nothing is more grievous to a holy mind, than to see the grace of God exposed to ridicule. And this is the reason why Paul calls his laughter persecution; saying,

‘He who was after the flesh persecuted the spiritual seed.’ (Galatians 4:29.)

Was it with sword or violence? Nay, but with the scorn of the virulent tongue, which does not injure the body, but pierces into the very soul. Moses might indeed have aggravated his crime by a multiplicity of words; but I think that he designedly spoke thus concisely, in order to render the petulance with which Ishmael ridicules the word of God the more detestable.

10. Cast out this bondwoman. Not only is Sarah exasperated against the transgressor, but she seems to act more imperiously towards her husband than was becoming in a modest wife. Peter shows, that when, on a previous occasion, she called Abraham lord, she did not do so feignedly; since he proposes her, as an example of voluntary subjection, to pious and chaste matrons. (1 Peter 3:6.) But now, she not only usurps the government of the house, by calling her husband to order, but commands him whom she ought to reverence, to be obedient to her will. Here, although I do not deny that Sarah, being moved by womanly feelings, exceeded the bounds of moderation, I yet do not doubt, both that her tongue and mind were governed by a secret impulse of the Spirit, and that this whole affair was directed by the providence of God. Without controversy, she was the minister of great and tremendous judgment. And Paul adduces this expression, not as a futile reproach, which an enraged woman had poured forth, but as a celestial oracle. But although she sustains a higher character than that of a private woman, yet she does not take from her husband his power; but makes him the lawful director of the ejection.