Paths in Biblical Studies

Book of Genesis · Chapter 21 of 50

Genesis 21: Verse-by-Verse Commentary (with Videos)

34 verses · 9 video commentaries from 4 courses · Berean Standard Bible

1Now the LORD attended to Sarah as He had said, and the LORD did for Sarah what He had promised.

2So Sarah conceived and bore a son to Abraham in his old age, at the very time God had promised.

3And Abraham gave the name Isaac to the son Sarah bore to him.

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

5Abraham was a hundred years old when his son Isaac was born to him.

6Then Sarah said, “God has made me laugh, and everyone who hears of this will laugh with me.”

7She added, “Who would have told Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.”

8So the child grew and was weaned, and Abraham held a great feast on the day Isaac was weaned.

9But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking her son,

10and 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!”

11Now this matter distressed Abraham greatly because it concerned his son Ishmael.

12But God said to Abraham, “Do not be distressed about the boy and your maidservant. Listen to everything that Sarah tells you, for through Isaac your offspring will be reckoned.

13But I will also make a nation of the slave woman’s son, because he is your offspring.”

14Early in the morning, Abraham got up, took bread and a skin of water, put them on Hagar’s shoulders, and sent her away with the boy. She left and wandered in the Wilderness of Beersheba.

15When the water in the skin was gone, she left the boy under one of the bushes.

16Then she went off and sat down nearby, about a bowshot away, for she said, “I cannot bear to watch the boy die!” And as she sat nearby, she lifted up her voice and wept.

17Then God heard the voice of the boy, and the angel of God called to Hagar from heaven, “What is wrong, Hagar? Do not be afraid, for God has heard the voice of the boy where he lies.

18Get up, lift up the boy, and take him by the hand, for I will make him into a great nation.”

19Then God opened her eyes, and she saw a well of water. So she went and filled the skin with water and gave the boy a drink.

20And God was with the boy, and he grew up and settled in the wilderness and became a great archer.

21And while he was dwelling in the Wilderness of Paran, his mother got a wife for him from the land of Egypt.

22At that time Abimelech and Phicol the commander of his army said to Abraham, “God is with you in all that you do.

23Now, therefore, swear to me here before God that you will not deal falsely with me or my children or descendants. Show to me and to the country in which you reside the same kindness that I have shown to you.”

24And Abraham replied, “I swear it.”

25But when Abraham complained to Abimelech about a well that Abimelech’s servants had seized,

26Abimelech replied, “I do not know who has done this. You did not tell me, so I have not heard about it until today.”

27So Abraham brought sheep and cattle and gave them to Abimelech, and the two men made a covenant.

28Abraham separated seven ewe lambs from the flock,

29and Abimelech asked him, “Why have you set apart these seven ewe lambs?”

30He replied, “You are to accept the seven ewe lambs from my hand as my witness that I dug this well.”

31So that place was called Beersheba, because it was there that the two of them swore an oath.

32After they had made the covenant at Beersheba, Abimelech and Phicol the commander of his army got up and returned to the land of the Philistines.

33And Abraham planted a tamarisk tree in Beersheba, and there he called upon the name of the LORD, the Eternal God.

34And Abraham resided in the land of the Philistines for a long time.

Genesis 21 Section and Chapter Commentary

Gen 21:8-21

The Two Sons: Biblical Allusions and Expectations

The parable of the two sons (often called the Prodigal Son) in Luke 15 immediately evokes biblical parallels like Cain and Abel, Isaac and Ishmael, and Jacob and Esau. In these Old Testament narratives, the younger son often faces hardship or is initially disadvantaged, yet ultimately receives favor or blessing. This background would lead a first-century Jewish audience to expect the younger son in Jesus' parable to be the favored one, setting up a subversion of expectations.

Summarized by AI · The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation · Lecture 1: Pearls and Prodigals | How to Hear a Parable · watch the clip

Gen 21:14-21

Abraham, Hagar, and Ishmael: Relocation in Quranic Narrative

The Quran relocates the story of Abraham, Hagar, and Ishmael to Mecca (Surah 14:37), whereas biblical accounts (Genesis 21:14-21) place them further north, possibly in southern Palestine or a northern desert region. This relocation in the Quran is not necessarily a historical error but rather a deliberate narrative choice to make the story more meaningful and relevant to its immediate audience in Mecca, connecting them to a sacred geography.

Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Lecture 4: The Quran | How Much History, How Much Story? · watch the clip

Gen 21:22-34

Biblical Text as Historical Source vs. Literary Work

Historical criticism can be used in two ways: to understand the ancient world through the Bible, or to understand the Bible as a historical document. The latter approach, which attempts to excavate historical facts from biblical narratives like Abraham digging wells, is problematic because it treats the text primarily as a historical record rather than a literary creation. While some texts, like Daniel and Revelation, are explicitly coded, many narratives are not intended to be historical accounts of events like border disputes.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 28: Beyond Historical Criticism · watch the clip

Genesis 21 Verse Notes

Gen 21:14

Anachronism: Beersheba mentioned before its founding

The city of Beersheba is mentioned in Genesis. Yet, archaeological excavations show that the oldest part of Beersheba dates back to the 12th century BCE, making its mention in the patriarchal narratives an anachronism.

Summarized by AI · In the Beginning: History, Legend, and Myth in Genesis · Lecture 4: The Patriarchs | History or Legend? · watch the clip

Gen 21:31

Multiple namings of Beersheba

The text presents a doublet regarding the naming of Beersheba. Genesis 21:31 records Abraham naming the place Beersheba. However, Genesis 26:33 also describes Isaac naming the same place Beersheba, indicating a repetition of the event.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 5: The Composition of the Pentateuch · watch the clip

Archaeological Discrepancies with Patriarchal Narratives

Archaeological evidence contradicts biblical chronology regarding the patriarchs. For instance, Abraham is said to have lived in Beersheba, but the city wasn't inhabited until around 1200 BCE, a millennium after the biblical timeline. Similarly, Abraham's interactions with Philistines are anachronistic, as Philistines arrived in the region much later.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 6: The Ancestors and the Role of Tradition · watch the clip

Etiological Nature of Patriarchal Stories

Many patriarchal stories function as etiologies, explaining the origins of places, customs, or relationships. Examples include the destruction of Sodom and Gomorrah explaining the Dead Sea region's desolation, the naming of Beersheba from an oath, Jacob's Ladder explaining the sanctuary at Bethel, and the circumcision covenant explaining the Israelite practice.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 6: The Ancestors and the Role of Tradition · watch the clip

Gen 21:32

Anachronism: Philistines mentioned before their historical appearance

The Book of Genesis refers to the Philistines and their nation. Archaeological evidence, however, indicates that the Philistines did not exist until the 12th century BCE, long after the patriarchal period in which these stories are set.

Summarized by AI · In the Beginning: History, Legend, and Myth in Genesis · Lecture 4: The Patriarchs | History or Legend? · watch the clip

Anachronisms in Genesis suggest a later authorship than Moses

Several passages in Genesis contain anachronisms that point to a composition date long after Moses's supposed 13th-century BCE lifetime. For instance, Genesis 12:6 mentions a time when Canaanites were no longer in the land, which occurred after Moses. Genesis 14:14 refers to the city of Dan, which was named after the Israelite conquest. Genesis 21 and 24 mention Philistines and domesticated camels, which appeared centuries after Moses. Furthermore, Genesis 36:31 speaks of 'kings of Israel,' a concept that did not exist until the 10th century BCE.

Summarized by AI · In the Beginning: History, Legend, and Myth in Genesis · Lecture 6: Who Wrote the Pentateuch? · watch the clip

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