Genesis Chapter 21

The Birth of Isaac

A. The Birth of Isaac

1. (Genesis 21:1) God fulfills His promise to Abraham and Sarah.

“And the LORD visited Sarah as He had said, and the LORD did for Sarah as He had spoken.”

The LORD visited Sarah as He had said. After twenty-five years of waiting, the promise was finally fulfilled. Though time had passed and Abraham and Sarah had grown old, God proved faithful to His Word. His promises never fail, and His timing is always perfect. What He says, He performs, for His Word cannot return void.

The fulfillment of this promise did not depend upon Abraham’s perfection or the strength of Sarah’s body but upon the character and faithfulness of God. The Scripture emphasizes, “the LORD did for Sarah as He had spoken,” showing that God’s Word is the power that brings His promises to life.

Some of God’s promises are conditional, depending upon obedience, faith, or repentance, while others are unconditional, resting solely on God’s sovereign nature. The birth of Isaac was not a reward for Abraham’s perfect conduct but a demonstration of divine faithfulness. God fulfilled His Word because of who He is, not because of what man did.

2. (Genesis 21:2–7) The child is named Isaac.

“For Sarah conceived and bore Abraham a son in his old age, at the set time of which God had spoken to him. And Abraham called the name of his son who was born to him—whom Sarah bore to him—Isaac. Then Abraham circumcised his son Isaac when he was eight days old, as God had commanded him. Now Abraham was one hundred years old when his son Isaac was born to him. And Sarah said, ‘God has made me laugh, and all who hear will laugh with me.’ She also said, ‘Who would have said to Abraham that Sarah would nurse children? For I have borne him a son in his old age.’”

Sarah conceived and bore a son exactly at the set time which God had appointed. This moment marked the climax of twenty-five years of divine preparation and testing. The name Isaac, meaning “laughter,” was both a reminder and a prophecy. Originally, the laughter of Abraham and Sarah had expressed disbelief, as seen in Genesis 17:17–19 and Genesis 18:12–15. Yet God transformed their laughter of doubt into a laughter of joy. What began as disbelief became delight.

Abraham circumcised Isaac on the eighth day, obeying God’s command given in Genesis 17:12. This act signified covenantal obedience and confirmed that Isaac was the heir through whom God’s promises would continue. Abraham, now one hundred years old, rejoiced in the supernatural fulfillment of God’s Word.

Sarah’s exclamation, “God has made me laugh,” showed her joyful astonishment at God’s power. What seemed impossible in human terms became reality through divine intervention. She recognized that this miracle would cause others to rejoice with her, glorifying God for His mercy and omnipotence.

Isaac stands as a remarkable type or foreshadowing of the coming Messiah, Jesus Christ. The parallels between Isaac and Christ reveal the unity of God’s redemptive plan across the ages:

• Both were sons specifically promised by God.

• Both conceptions were miraculous, occurring contrary to natural expectation.

• Both were born after a period of divine delay, demonstrating God’s perfect timing.

• Both mothers received assurance of conception through God’s omnipotence, as seen in Genesis 18:13–14—“And the LORD said to Abraham, ‘Why did Sarah laugh, saying, “Shall I surely bear a child, since I am old?” Is anything too hard for the LORD? At the appointed time I will return to you, according to the time of life, and Sarah shall have a son.’”—and in Luke 1:34, 37, where it is written, “Then Mary said to the angel, ‘How can this be, since I do not know a man?’... For with God nothing will be impossible.”

• Both were given names rich with meaning before their births, as declared by God.

• Both were born at an appointed time determined by divine counsel, as stated in Genesis 21:2 and Galatians 4:4, which says, “But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law.”

• Both births brought great joy, as seen in Genesis 21:6 and reflected again in Luke 1:46–47, “And Mary said: ‘My soul magnifies the Lord, and my spirit has rejoiced in God my Savior,’” and Luke 2:10–11, “Then the angel said to them, ‘Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior, who is Christ the Lord.’”

Isaac’s birth was thus not merely a personal blessing for Abraham and Sarah but a prophetic sign pointing toward the future Redeemer, the promised Seed through whom all nations of the earth would be blessed.

B. The Conflict Between Ishmael and Isaac

1. (Genesis 21:8–11) Sarah wants Abraham to cast out both Hagar and Ishmael.

“So the child grew and was weaned. And Abraham made a great feast on the same day that Isaac was weaned. And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, scoffing. Therefore she said to Abraham, ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, namely with Isaac.’ And the matter was very displeasing in Abraham’s sight because of his son.”

When Isaac was weaned, Abraham celebrated with a great feast, marking the transition from infancy to childhood. Scholars differ on the exact age of weaning in ancient times. Some traditions suggest as late as twelve years, others around five, but most evidence supports the age of about three years. Isaac was still a young child, yet the event symbolized his physical and covenantal maturity as the true heir.

Sarah observed Ishmael mocking or scoffing at Isaac. The Hebrew term carries the sense of ridicule or persecution. Ishmael’s contempt revealed deeper spiritual hostility between the child of the flesh and the child of promise. Although Ishmael was around sixteen at this point, his attitude toward Isaac foreshadowed the enduring conflict between the descendants of both sons.

Abraham was deeply troubled by Sarah’s demand. Ishmael was still his son, and his paternal affection made the decision painful. Yet the narrative shows that God would use even this family conflict to further distinguish between the covenantal line of faith and the natural line of flesh.

This incident became a theological illustration used by the Apostle Paul in Galatians 4:22–29, which says, “For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar… but the Jerusalem above is free, which is the mother of us all… Now we, brethren, as Isaac was, are children of promise. But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now.”

Paul used this episode to reveal a timeless truth: there will always be conflict between those who depend on human effort and those who live by divine promise. The Judaizers of Paul’s day, though claiming descent from Abraham, were spiritually aligned with Ishmael, for they sought righteousness through the flesh and the law rather than by faith.

In every age, those who rely upon human strength and works inevitably persecute those who walk by faith in the promises of God. Just as Ishmael mocked Isaac, so too do the self-righteous often mock the truly faithful. This is the unchanging struggle between law and grace, flesh and Spirit, human pride and divine promise.

2. (Genesis 21:12–14) Under God’s instruction, Abraham puts out Hagar and Ishmael.

“But God said to Abraham, ‘Do not let it be displeasing in your sight because of the lad or because of your bondwoman. Whatever Sarah has said to you, listen to her voice; for in Isaac your seed shall be called. Yet I will also make a nation of the son of the bondwoman, because he is your seed.’ So Abraham rose early in the morning, and took bread and a skin of water; and putting it on her shoulder, he gave it and the boy to Hagar, and sent her away. Then she departed and wandered in the Wilderness of Beersheba.”

God spoke directly to Abraham, removing any doubt regarding what must be done. Abraham was deeply grieved over the prospect of sending away his son Ishmael, but God’s instruction was clear. Abraham was told not to let the matter trouble his heart because it was part of God’s divine plan to separate the child of promise from the child of the flesh. The Lord said, “Whatever Sarah has said to you, listen to her voice,” revealing that Sarah’s concern, though born from a mother’s protectiveness, was in harmony with God’s redemptive purpose.

“For in Isaac your seed shall be called.” This statement is crucial to the covenant. The promised Messiah and the line of blessing would not come through Ishmael but through Isaac, the son of promise. The Apostle Paul later quotes this same verse in Romans 9:7, which says, “Nor are they all children because they are the seed of Abraham; but, ‘In Isaac your seed shall be called.’” This distinction highlights that true heirship before God is determined by faith and divine election, not by human effort or natural descent.

God’s mercy, however, extended even to Ishmael. He promised Abraham, “Yet I will also make a nation of the son of the bondwoman, because he is your seed.” Though Ishmael was not part of the covenant line, he would not be forgotten. God’s compassion ensured that Ishmael would survive and become the progenitor of a great nation, as previously foretold in Genesis 16:10–12, where the angel of the LORD told Hagar, “I will multiply your descendants exceedingly, so that they shall not be counted for multitude... He shall be a wild man; his hand shall be against every man, and every man’s hand against him. And he shall dwell in the presence of all his brethren.”

Abraham obeyed God’s command early the next morning, demonstrating immediate obedience even in great personal sorrow. He provided Hagar with bread and a skin of water, placing it upon her shoulder, and sent her and Ishmael away. While Abraham was a wealthy man capable of supplying more provisions, he understood that God Himself would sustain them. Without divine help, no amount of human provision would suffice. With God’s presence, however, even the smallest gift would be enough.

This episode teaches the believer an important principle of faith: God does not allow His people to rely upon a “backup plan.” Abraham might have considered Ishmael a safety net in case something happened to Isaac. Yet God demanded that Abraham place all his trust in His promise, not in human alternatives. The Lord refuses to share His glory with the works of the flesh.

“Sent her away.” This phrase symbolizes more than a family separation; it reflects a spiritual reality. The son of the flesh must be cast out, for there can be no reconciliation between the works of the flesh and the promises of the Spirit. Paul draws upon this imagery in Galatians 4:30, saying, “Nevertheless what does the Scripture say? ‘Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman.’” The believer must decisively reject reliance on the flesh, self-effort, and legalism, just as Abraham was instructed to cast out the bondwoman. Law and grace cannot coexist as governing principles of the Christian life.

Abraham’s obedience may appear harsh from a human perspective, but it was necessary for God’s redemptive order to unfold. The covenant line had to remain pure, free from confusion or compromise. Sometimes, obedience to God requires severing earthly ties or letting go of relationships that conflict with His will. Jesus affirmed this in Luke 14:26, saying, “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.” The principle is not hatred but priority; God must come first, even above the strongest bonds of flesh and blood.

The believer is also called to be ruthless with the flesh in the same way. Galatians 5:24 declares, “And those who are Christ’s have crucified the flesh with its passions and desires.” The Christian life demands daily rejection of self-centered desires so that the Spirit may reign freely. Just as Abraham sent away Hagar and Ishmael, so the believer must put away all confidence in the flesh and cling solely to the promises of God.

3. (Genesis 21:15–18) God preserves Ishmael and Hagar in the desert.

“And the water in the skin was used up, and she placed the boy under one of the shrubs. Then she went and sat down across from him at a distance of about a bowshot; for she said to herself, ‘Let me not see the death of the boy.’ So she sat opposite him, and lifted her voice and wept. And God heard the voice of the lad. Then the angel of God called to Hagar out of heaven, and said to her, ‘What ails you, Hagar? Fear not, for God has heard the voice of the lad where he is. Arise, lift up the lad and hold him with your hand, for I will make him a great nation.’”

As Hagar and Ishmael wandered in the Wilderness of Beersheba, their provisions ran out. The desert sun was merciless, and their water supply was exhausted. Facing what seemed certain death, Hagar placed her son under a shrub to shield him from the scorching heat and withdrew “about a bowshot” away, unwilling to witness his suffering. Her heart broke with maternal anguish, and she lifted her voice in weeping.

Here we see a powerful image of human helplessness and divine compassion. Hagar, a bondwoman cast away, found herself at the edge of despair. Yet even in the wilderness, God was near. The text says, “And God heard the voice of the lad.” Although Hagar was the one crying aloud, God responded to Ishmael’s voice, showing that He still remembered Abraham’s seed. This detail also reveals the personal nature of divine mercy—God’s compassion extended even to the one born outside the covenant.

The angel of God called from heaven and said, “What ails you, Hagar? Fear not.” These are the same words God often uses to calm His people in their trials. Though Hagar had been sent away, she was not abandoned. God’s covenant with Abraham extended mercy even to Ishmael, fulfilling His promise: “For God has heard the voice of the lad where he is.”

God then reaffirmed His earlier pledge: “Arise, lift up the lad and hold him with your hand, for I will make him a great nation.” Though Ishmael was not the heir of promise, he would yet become the founder of a multitude. The descendants of Ishmael would later form the Arab peoples—strong, numerous, and influential throughout history.

Charles Spurgeon beautifully noted the spiritual lesson within this account: “Behold the compassion of a mother for her child expiring with thirst, and remember that such compassion ought all Christians to feel towards souls that are perishing for lack of Christ, perishing eternally, perishing without hope of salvation.” The scene of Hagar weeping for her dying son in the wilderness becomes an emblem of lost humanity, and God’s merciful intervention illustrates His saving grace toward all who cry to Him in faith.

4. (Genesis 21:19–21) God’s provision for Hagar and Ishmael.

“Then God opened her eyes, and she saw a well of water. And she went and filled the skin with water, and gave the lad a drink. So God was with the lad; and he grew and dwelt in the wilderness, and became an archer. He dwelt in the Wilderness of Paran; and his mother took a wife for him from the land of Egypt.”

In the midst of despair, God intervened with provision. “Then God opened her eyes, and she saw a well of water.” The well had likely been there all along, but in her grief and fear, Hagar had not seen it. God’s action of opening her eyes illustrates how divine revelation often enables us to perceive what was already within reach. The provision of grace is ever near, but it requires spiritual sight to recognize it.

Whether the well was miraculously created or simply revealed, the message is clear—God provides for His own. Hagar filled the skin and gave Ishmael drink, saving his life. In this moment, Hagar experienced God’s faithfulness firsthand. He was El Roi, “the God who sees,” as she had earlier declared in Genesis 16:13: “Then she called the name of the LORD who spoke to her, You-Are-the-God-Who-Sees; for she said, ‘Have I also here seen Him who sees me?’”

Spurgeon insightfully observed the spiritual analogy: “As in Hagar’s case, the supply of their necessities is close at hand: the well is near. Secondly, it often happens that that supply is as much there as if it had been provided for them and for them only, as this well seemed to have been. And, thirdly, no great exertion is needed to procure from the supply already made by God all that we want. She filled her bottle with water—a joyful task to her—and she gave the lad drink.”

“So God was with the lad.” These words summarize Ishmael’s future. Though not chosen as the heir of the covenant, he was not forsaken. God’s presence sustained him, and he grew into a strong and independent man, becoming an archer and dwelling in the Wilderness of Paran. His mother took a wife for him from Egypt, her native land, connecting Ishmael’s descendants with Egypt and forming the early roots of the Arab nations.

Through this episode, we are reminded that God’s faithfulness extends beyond His chosen line. His mercy and providence reach even those outside the covenant of promise, revealing His compassion and sovereignty over all creation.

C. Abraham Makes a Covenant with a Philistine King

1. (Genesis 21:22–24) Abraham makes a no-hostility treaty with Abimelech.

“And it came to pass at that time that Abimelech and Phichol, the commander of his army, spoke to Abraham, saying, ‘God is with you in all that you do. Now therefore, swear to me by God that you will not deal falsely with me, with my offspring, or with my posterity; but that according to the kindness that I have done to you, you will do to me and to the land in which you have dwelt.’ And Abraham said, ‘I will swear.’”

At this point in Abraham’s life, his reputation as a man of integrity and faith had spread widely. Abimelech, the Philistine ruler, along with his military commander Phichol, approached Abraham recognizing the divine favor upon him. The title “Abimelech” was likely a royal designation used among Philistine rulers, much like “Pharaoh” in Egypt, and not necessarily the same man who interacted with Abraham in Genesis 20.

Abimelech’s statement, “God is with you in all that you do,” was a testimony from a pagan king acknowledging the visible blessing of God upon Abraham’s life. The surrounding nations recognized that the God of Abraham was powerful, faithful, and ever-present. Abimelech sought peace and security through a mutual agreement, asking Abraham to swear that he would not act deceitfully toward him or his descendants.

This scene reveals the profound truth that the presence of God in the life of a believer is the greatest of all blessings. Charles Spurgeon once said, “I think that the greatest blessing God ever gives to a man is his own presence. If I had my choice of all the blessings of this life, I certainly should not ask for wealth, for that can bring no ease; and I certainly should not ask for popularity, for there is no rest to the man upon whose words men constantly wait, and it is a hard task one has to perform in such a case as that; but I should choose, as my highest honor, to have God always with me.”

Abimelech’s request for an oath reflected his awareness of Abraham’s influence and power. God’s abundant blessing upon Abraham made him a figure of both admiration and caution. Abimelech wanted to ensure that his descendants would remain in peaceful relationship with Abraham’s posterity. Abraham, being a man of his word and guided by divine integrity, responded simply, “I will swear.” This marked a covenant of peace and mutual respect between them.

2. (Genesis 21:25–31) In return for the treaty, Abraham clears up a dispute about an important well.

“Then Abraham rebuked Abimelech because of a well of water which Abimelech’s servants had seized. And Abimelech said, ‘I do not know who has done this thing; you did not tell me, nor had I heard of it until today.’ So Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. Then Abimelech asked Abraham, ‘What is the meaning of these seven ewe lambs which you have set by themselves?’ And he said, ‘You will take these seven ewe lambs from my hand, that they may be my witness that I have dug this well.’ Therefore he called that place Beersheba, because the two of them swore an oath there.”

After the treaty of peace was affirmed, Abraham brought up a matter of justice. Abimelech’s servants had seized one of his wells, an act that carried significant weight in that land. Because Canaan had no great rivers and survival depended heavily on wells, a dispute over one was no trivial matter. A well symbolized not only livelihood but also ownership and divine blessing.

Abraham, though a man of peace, did not remain silent about injustice. Scripture says, “Then Abraham rebuked Abimelech because of a well.” His rebuke was not hostile but direct, demonstrating that the man of faith also stands for what is right. Abimelech’s response, “I do not know who has done this thing,” revealed genuine ignorance of the act. To settle the issue and preserve their covenant, Abraham and Abimelech entered into a formal agreement.

Abraham took sheep and oxen and gave them to Abimelech. This was the traditional method of ratifying a covenant. In the ancient Near East, the term “cutting a covenant” came from the practice of offering sacrifices, as seen earlier in Genesis 15:9–18, where God Himself made a covenant with Abraham through divided animal sacrifices.

Abraham then set apart seven ewe lambs from his flock as a specific gesture of goodwill. When Abimelech asked about their meaning, Abraham explained that these lambs would serve as a witness that he had dug the well in question. The number seven, often associated with completeness and divine order, underscored the sacredness of the agreement. It also symbolized a final and perfect resolution to their dispute.

The place was therefore named Beersheba, meaning “the well of the oath” or “the well of seven.” The name encapsulated both the spiritual and historical significance of the covenant. Beersheba would become a landmark in Israel’s history, marking the southern boundary of the land often described in Scripture as stretching “from Dan to Beersheba.”

Throughout Scripture, Beersheba reappears as a site of spiritual importance:

• Isaac, Abraham’s son, later reopened this same well and built an altar there to worship the LORD (Genesis 26:23–33).

• Jacob, Abraham’s grandson, stopped at Beersheba before leaving for Haran and later when heading to Egypt, seeking God’s guidance (Genesis 28:10–15; 46:1–7).

• When Israel entered the Promised Land, Beersheba became part of the inheritance of the tribes of Simeon and Judah (Joshua 15:28; 19:2).

• Samuel’s sons judged Israel from Beersheba, extending justice to the southernmost part of the nation (1 Samuel 8:2).

• King Saul fortified Beersheba during his wars with the Amalekites (1 Samuel 14:48; 15:2–9).

• The prophet Elijah found refuge there when fleeing from Queen Jezebel (1 Kings 19:3).

• The prophet Amos later referenced Beersheba in his warnings against idolatry, urging Israel to turn from false worship (Amos 5:5; 8:14).

In the days of the monarchy, the expression “from Dan to Beersheba” became a proverbial phrase representing the entire land of Israel, from north to south. This is recorded in several places, including Judges 20:1, 1 Samuel 3:20, 2 Samuel 3:10, and 1 Kings 4:25.

Thus, the covenant between Abraham and Abimelech not only resolved an earthly dispute but also gave rise to a place that would stand as a testament to God’s faithfulness through generations. Beersheba became a lasting memorial to peace, justice, and the blessings of divine promise, a reminder that God honors covenants made in truth and integrity.

The Expulsion of Hagar and Ishmael

God used the incident of Ishmael’s mocking of Isaac to bring about the removal of Hagar and her son. Scripture records Sarah’s decisive statement in Genesis 21:10, saying, “Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, namely with Isaac.” This event was divinely orchestrated, not out of cruelty, but to protect the line of promise through which the Messiah would come. The presence of Ishmael, the son born according to the flesh, represented a potential threat to the fulfillment of God’s covenant through Isaac, the son born according to promise.

The Hebrew word translated “mocking” is מְצַחֵק (metsaḥeq), meaning “laughing” or “jesting.” It derives from the same root as Isaac’s name, יִצְחָק (Yitsḥaq), which means “laughter.” This play on words reveals an ironic reversal: earlier, Sarah laughed in disbelief at God’s promise (Genesis 18:12), but now Ishmael laughed in scorn at that very promise being fulfilled. The laughter of faith was mocked by the laughter of unbelief.

Earlier in the story, Sarah had mistreated Hagar, causing her to flee while pregnant (Genesis 16:6). Now, years later, Hagar’s own son mistreated Sarah’s son, repeating the same conflict in another form. In both instances, Hagar was sent away, but this time it was final. Ishmael was likely about sixteen or seventeen years old when this occurred, old enough to be accountable for his own behavior.

The Apostle Paul provides divine commentary on this event in Galatians 4:22–31, where he writes:

“For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise.” (Galatians 4:22–23, NKJV)

Paul continues, showing how the historical account carries spiritual meaning:

“Now we, brethren, as Isaac was, are children of promise. But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now.” (Galatians 4:28–29, NKJV)

The physical conflict between Ishmael and Isaac mirrors the ongoing struggle between the flesh and the Spirit within the believer. Ishmael represents human effort and self-reliance; Isaac represents faith and divine grace. Those born of the flesh always oppose those born of the Spirit, for they operate by different principles. The natural man resists the supernatural work of God, mocking what he cannot understand.

Paul concludes the analogy by quoting Genesis 21:10, applying it spiritually to the Christian life:

“Nevertheless what does the Scripture say? ‘Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman.’” (Galatians 4:30, NKJV)

This teaches that believers, now adopted as sons through Jesus Christ—the true Seed of Abraham—must reject the rule of the flesh and live by the Spirit. As Paul writes in Galatians 5:1, “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage.” To return to the law or to depend on one’s own strength is to undo the very freedom God has provided in Christ.

Just as Ishmael persecuted Isaac, so the flesh continually strives against the Spirit. Galatians 5:16–18 warns, “I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish. But if you are led by the Spirit, you are not under the law.” The command to “cast out the bondwoman and her son” symbolizes the believer’s call to decisively reject the influence of the flesh—to put away self-reliance, pride, and carnal thinking, and instead live under the control of the Holy Spirit.

Abraham’s Obedience and the Wilderness of Beersheba

When Sarah demanded that Hagar and Ishmael be sent away, Abraham was deeply distressed. Ishmael was still his son, and Abraham’s heart was torn. Yet God reassured him in Genesis 21:12–13, saying, “Do not let it be displeasing in your sight because of the lad or because of your bondwoman. Whatever Sarah has said to you, listen to her voice; for in Isaac your seed shall be called. Yet I will also make a nation of the son of the bondwoman, because he is your seed.”

God made it clear that Ishmael would not share in Isaac’s covenantal inheritance, but neither would he be forgotten. Because Ishmael was also Abraham’s offspring, God promised to make of him a great nation, which He later fulfilled through the Arab peoples.

Abraham rose early the next morning and obeyed the LORD, sending Hagar and Ishmael away with provisions. The “bread” mentioned in Genesis 21:14 included all sorts of food and supplies suitable for travel. The “bottle of water” was a leathern vessel, often made from the whole skin of a lamb or goat sewn up, with the legs serving as handles. These skins were slung over the shoulder and could carry enough water for several days’ journey. Abraham’s actions followed the cultural practice of the time. Among the nomadic tribes of Arabia, it was customary for young men around the age of sixteen or seventeen to be sent forth to establish themselves, often with little more than a few days’ supplies.

Although Abraham could have provided far more, he trusted that God Himself would sustain Hagar and Ishmael. Without divine protection, no amount of human aid would suffice; but with God’s guidance, they would survive.

Hagar and Ishmael wandered into the wilderness of Beersheba. Beersheba, whose name means “the well of the oath” or “the well of seven,” was located on the southern frontier of Canaan, about fifty miles south of Jerusalem and twenty-seven miles south of Hebron. For travelers heading toward Egypt, it marked the last significant settlement before entering the desolate regions beyond. This location would later become a key landmark in Israel’s history, symbolizing the southern boundary of the Promised Land.

Through this account, the sovereignty and mercy of God are evident. Though Ishmael was cast out, he was not forsaken. God remained faithful to His word, preserving his life, providing for his needs, and establishing his descendants as a great nation. The entire episode serves as a vivid reminder that God fulfills His promises perfectly, separates the line of faith from the line of flesh, and calls His people to walk by the Spirit rather than by human effort.