Genesis 21:9Meaning & Commentary from the Church Fathers

Among this nation arose the patriarchs of many nations, resembling the faithful Abraham. These individuals inherited his glory not in the physical lineage of Israel but among the Gentiles saved by faith. Paul supports this truth, stating: ‘It was not by law that the promise was given to Abraham, or to his seed, to be heir of the world, but by the righteousness of faith’ (Rom. 4:13). Those of us who have placed our faith in God despite our uncircumcision are justified and receive the privilege of calling Abraham our father. This profound truth is articulated by Paul, well-versed in the law. In his epistle to the Galatians, he admonishes them for reverting after having matured in Christ: ‘Tell me, you who wish to be under the law, do you not obey the law? For it is written, Abraham had two sons, one by a slave woman and the other by a free woman. But the son of the slave was born according to the flesh; and the son of the free, according to the promise. This serves as an allegory explaining two covenants: one from Mount Sinai, which produces bondage, represented by Hagar, who corresponds to the present Jerusalem associated with slavery; while the heavenly Jerusalem is free: she is the mother of us all. For it is written, Rejoice, O barren woman, you who bear no children; shout and cry, you who have never been in labor; for the desolate one has more children than she who has a husband. We, brethren, are children of promise just like Isaac. Just as in the past, the one born according to the flesh persecuted the one born according to the Spirit, so it is now. What does Scripture say? Cast out the slave woman and her son; for the son of the slave shall not share in the inheritance with the son of the free. Therefore, brethren, we are not the children of a slave but of the free. Stand firm, then, in the freedom Christ has given you, and do not become entangled again in the yoke of bondage’ (Gal 4:21-31; Gal 5:1).

Notice how he distinctly identifies Hagar and Sarah as symbols of the two covenants. He equates the handmaiden with the mother of the Jews, representing the earthly Jerusalem, which is under the constraints of bondage and lacking a spirit of freedom.

As for the two boys, Isaac and Ishmael, they were playing together, engaging in a form of mock competition. However, the persecution appears to be a form of play, where Ishmael took on the role of the oppressor, and Isaac withdrew from him. It was Sarah, embodying the soul of the free, who found this intolerable. Observe how insightful even the innocent play of children can be regarding the understanding of divine mysteries. Isaac was targeted by Ishmael, indicating that those descended from the handmaiden will ultimately oppose those who are born of the free, symbolizing the community of faith and of Christianity, a truth made evident by the esteemed Paul, who remarked: ‘But as then he who was born according to the flesh persecuted him who was born according to the Spirit, so also now’ (Gal 4:29).

Surely, if you have fallen into this mistake and have such a child, it is best to dismiss the maid and her child, for it is preferable for the maid to depart rather than the wife, and for the son of the maid to leave rather than the legitimate heir. If you are uncertain, if you choose to disregard your wife’s perspective, and if this directive seems too severe, remember that God is conveying to you what He once proclaimed to Abraham.

The Jewish aversion to idolatry, which they blame for their hardships, leads them to see idolatry as the sole sin in those who face condemnation. Some argue that the Hebrew terms צחק or שחק can also imply playful living (2 Kings 2:14), drawing a parallel between Ishmael’s taunts towards Isaac and Esau’s hostility toward Jacob (Genesis 27:41). However, if this were the reason for Sarah's intent to cast Ishmael away, it might not have appeared harsh to Abraham. The Apostle Paul refers to Ishmael’s laughter as a form of persecution against Isaac (Galatians 4:29). Ishmael's scorn may stem from his pride instilled by his mother, leading him to resent the acknowledgment bestowed upon his younger sibling and outwardly displaying his contempt for the innocent child. Thus, both sons of Abraham can be seen as carriers of laughter: one embodies the joyful laughter of grace, while the other represents the sneering laughter directed against grace, making their coexistence impossible. Isaac, as a child, faced persecution from Ishmael, viewing him as a rival for the inheritance, similar to how Jesus, as a child, was persecuted by Herod (Matt. 2:13), who saw him as a contender for the throne. The one born of the flesh pursued the one born of the Spirit (Galatians 4:29). Consequently, the old Israel transitions into the new Israel. As the child of new spiritual life matures, the remnants of the old life gather their last strengths to resist. In the actions rooted in the law, which can be ensnaring, the old life finds sustenance, affirming its superiority and thus failing to acknowledge any higher claim to the inheritance of joy. Yet, the voice of God speaks within the soul, granting this inheritance a singular existence defined by pure faith and love, liberated from fear and devoid of selfish ambition.