CHAPTER 21

21:1-6 And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken. 2 For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him. 3 And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. 4 And Abraham circumcised his son Isaac being eight days old, as God had commanded him. 5 And Abraham was an hundred years old, when his son Isaac was born unto him. 6 And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.

AUGUSTINE OF HIPPO. (Verse 4) Abraham circumcised Isaac on the eighth day. For although God effects even the natural course of procreation, yet where the agency of God is manifest, through the decay or failure of nature, grace is more plainly discerned. And because this was to be brought about, not by generation, but by regeneration, circumcision was enjoined now, when a son was promised of Sarah. [City of God 16.26 NFNP s.1 v.2]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. Now the Lord, saith the text, visited Sarah, as he had promised, and told Sarah according to what he had said; and she conceived, and in his old age bore a son to Abraham, at the time which God had foretold to him. (Gen. 21:1-2) What does it mean: he had predicted it and, as he had promised? This means, in accordance with the promise made, when he received hospitality, with the angels, from the oak of Mamre. The old saying: At that time I will return, and Sarah will have a son (Gen. xviii. 14), is fulfilled now. These blessed ones saw the denial given to nature; and it was not the ordinary way, but the divine grace that worked. Abraham gave the name of Isaac to his son, who was born to him from Sara. (Gen. 21:3) It is not without reason that the text adds: who was born to him from Sara. The text is not limited to saying Abraham gave the name to his son; but he adds. who was born to her from Sara, that barren and advanced woman. And he circumcised him, says the text, on the eighth day, according to the commandment of the Lord. Indeed, God had given the command to circumcise, after eight days, those who would be born in the sequel.

Advance; let us practice understanding the ineffable power of God. The impossible for men is possible for him. That is why divine Scripture teaches us here again time. After she has given us birth, she adds, for our instruction, these words: Abraham was a hundred years old when his son Isaac was born, and Sarah said, The Lord gave me a laugh; whoever learns it will rejoice with me. What does this phrase mean: The Lord gave me a laugh? (Gen. 21:6) This birth is for me a subject of joy. And what is so amazing that I rejoice? All who learn it will come to congratulate me, not on what I have born, but on what I have born. A childishness so admirable, so rare, will transport all men of admiration and redouble their joy, when it will be known that I, who was only a corpse as for the generation, I suddenly became mother, that the flanks dried up have produced a child, that the advanced woman can breastfeed; that I will see fountains of milk springing from my bosom, I who no longer had the hope of giving birth. [Homilies on Genesis]

21:7-12 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. 8 And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned. 9 And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. 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. 11 And the thing was very grievous in Abraham’s sight because of his son. 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.

Sarah, having seen the son of Hagar… playing with Isaac her son. St. Jerome (Heb. Ques. On Gen.) points out a couple of possibilities from a tradition of the Hebrews that said either that he made a game of idols, from what is written in Ex. 32:6, “and the people sat down to eat and drink, and rose up to play,” or to mean that he was jesting. St. Chrysostom (Hom. 46 on Gen.) writes that Ishmael was a bad influence.  Ephrem the Syrian (Hom. 13:17 on Nativity) says Ishmael’s playing meant “kicking.”  The Catena (Procopius) says it meant he was “hitting.”  Diodore of Tarsus (Catena) says it means fighting.  St. Augustine explains it this way, “Now here is evidently a mystery, that the event was somehow pregnant with something future. Sarah sees them playing, and says, “Cast out the bond woman and her son.” What is this, brethren? For what evil had Ishmael done to the boy Isaac, in playing with him? That playing was a mocking; that playing signified deception. Now attend, beloved, to this great mystery. The apostle calls it persecution; that playing, he calls persecution: for he says, “But as then he that was born after the flesh, persecuted him that was born after the Spirit, so also now;” that is, they that are born after the flesh persecute them that are born after the Spirit. Who are born after the flesh? Lovers of the world, lovers of this life. Who are born after the Spirit? Lovers of the kingdom of heaven, lovers of Christ, men that long for eternal life, that worship God freely.” [Augustine of Hippo, Tractate 11.12 on John NFNP s.1 v.7]

Cast out this female slave and her son. Theodoret of Cyrus (Q. 73 on Gen.) points out the virtue of Abraham and how he did not obey Sarah when she told him to send out Hagar and Ishmael, but he did when God told him to, even though Abraham didn’t want to. St. Chrysostom (Hom. 46 on Gen.) commends Sarah’s decision to expel Hagar and Ishmael by saying she was being logical, so much so that God agreed with her.  Procopius of Gaza (PG 87) proposes that Abraham listened to Sarah because Hagar and Ishmael were evil.  According to Jerome there was a Hebrew tradition that said Hagar and Hettura (see Chapter 25) were the same person and that Abraham eventually got back with Hagar, so in that way he really didn’t banish her.

AUGUSTINE OF HIPPO. (Verse 8) ON THE FEAST THAT ABRAHAM MADE WHEN HIS SON WAS WEANED. — The question arises why Abraham did not celebrate the day his son was born or the day he circumcised him, but the day he weaned him. And the question has no solution if it does not refer to some spiritual significance. For it is evident that only then must there be a great joy for the spiritual age when the new spiritual man is born, that is to say, not a man like the Apostle describes with these words: I have fed you with milk, and not with meat, for hitherto you were not able, but not even now you are able: for you are yet carnal. (1Cor. 3:2)

(Verse 10) ON THESE PROPHETIC WORDS: CAST OUT THIS MAID AND HER SON, ETC. — The question arises as to why Abraham is saddened to hear the words of Sarah: Cast that slave and her son, for the son of that slave woman is not to be heir with my son Isaac, being that he obviously had to know better than Sarah that this was a prophecy (Cf. Gal. 4:21). So we have to think that Sarah said this by revelation, inasmuch as it had been revealed first to her, and that Abraham, knowing it later, because God made it known to him, was shaken, full of paternal affection, by the luck of his son; or that both were ignorant at first of the meaning of that, and Sarah, who was ignorant of it, said it prophetically, moved by her feminine animosity because of the pride of the slave. [Questions on Genesis, 50]

JEROME OF STRIDON. (Verse 9) AND SARAH SAW THE SON, BORN TO ABRAHAM OF HAGAR, TO PLAY THE GAME. — The following: ‘With lsaac his son,’ is not in Hebrew. The Hebrews explain this point in two ways: Or Ishmael had made an idol by amusing himself, according to what is written elsewhere. The people sat down to eat and drink, and then rose to play (Exodus 32:6); or, older retracted, he claimed in their games the hardships of the firstborn. Sara did not endure such pretensions, as her words show: “Return this maid with her son. The child of the servant must not be heir with my son lsaac.”

(Verse 12) SHE IS REALLY MY SISTER ON THE SIDE OF THE FATHER, BUT NOT ON THE SIDE OF THE MOTHER. — That is to say, she is the daughter of her brother Aran, and not of her sister. The Hebrew carries ‘her’. She is really my sister, daughter of my father, and not of my mother. In the latter text, it refers to the actual relationship of brother to sister. We can say, in the discharge of Abraham, that similar unions were not yet prohibited at that time. [Hebrew Questions on Genesis]

JOHN CHRYSOSTOM OF CONSTANTINOPLE.  in Isaac shall thy seed be named for thee. And this is why he said, “in Isaac shall your seed be called.” That one may learn that they who are born after the fashion of Isaac, these are in the truest sense Abraham’s children. In what way was Isaac born then? Not according to the law of nature, not according to the power of the flesh, but according to the power of the promise. What is meant then by the power of “the promise?” This promise then and word of God it was that fashioned Isaac, and begot him. For what if a womb was its instrument and the belly of a woman? Since it was not the power of the belly, but the might of the promise that begot the child. Thus are we also gendered by the words of God. Since in the pool of water it is the words of God which generate and fashion us. For it is by being baptized into the Name of the Father and of the Son and of the Holy Ghost that we are gendered. And this birth is not of nature, but of the promise of God. [Hom. 16 on Rom. NFNP s.1 v. 11]

JOHN CHRYSOSTOM OF CONSTANTINOPLE.  Who shall tell Abraham that Sarah feeds her child with milk? It is because the sources of milk have been granted to make one believe in childbirth, to reject the idea of ​​a supposed child. These sources of milk told all that the event, which exceeded the expectation of men, had been accomplished: Who will announce that Sarah feeds her milk on a child; that I gave birth to a son in my old age? That I, old, could have borne children; that I can, at the age I am, feed a son? However, says the text, the child grows up, and is weaned, and Abraham gives a great feast to the day he was weaned. (Gen. 21:7-8)

Have you understood the ineffable industry of God? the complete testimony he gives of the patience of the righteous, when, at the very moment when and just and all those who saw him, considering only the forces of human nature, dared not hope anything, the pro. Mass receives its perfect fulfillment? Well, then! we too, my beloved ones, show the same patience as this just man; no relaxation; let us animate ourselves with a good hope, by the thought that neither the difficulty of things nor any human obstacle whatsoever may deprive us of goods which the grace of the Lord deigns to us to part with in its munificence. Every day he exercises his liberality; everything yields to him, everything obeys him: the difficult becomes easy, the impossible possible, as long as we preserve the robust faith in him. If we only consider the greatness of his power, we will be superior to all human power. He who has promised the goods to come, the ineffable goods to those who live in virtue, how much more will we give us what we need here below, especially if, having no desire but for invisible goods, we disdain present goods? Do we want to enjoy it in abundance, let us know how to despise them. Therefore, since we are educated in these things, let us desire durable goods, goods that do not change, that do not know an end, so that we cross without sadness the present life, and that we can conquer the happiness to come and to enjoy all the goods that are promised to us by the grace and goodness of our Lord Jesus Christ, to whom belongs, as to the Father, as to the Holy Spirit, the glory, now and always, and in the centuries of centuries. Amen.

Sarah said, Who shall tell Abraham that Sarah feeds a child of his milk? that I gave birth to a son in my old age? (Gen. 21:7-12) Well! even today, my beloved ones, let us resume the conversation of yesterday. We want to serve you this spiritual banquet, to better understand,. today, as yesterday, the ineffable goodness of God, the interest he has in us, the condescension he has for us, and the perfect obedience and wisdom of the patriarch. Did you see how the birth of Isaac pleased Sara? She says, in fact, according to the text: God has given me one. And whoever learns it will rejoice with me. All who will learn it, she says, will share my joy; for it is a great gift bestowed on me by God, and surpassing human infirmity. For, said she, who will not be astonished, to see that I nourish my child with my milk, in my extreme old age, me who until this day have had no children? And, in the admiration and astonishment with which she is seized, she adds: Who shall tell Abraham that Sarah feeds a child with his milk? that I gave birth to a son in my old age? It is because the fact is supernatural that she adds: Who will announce, as if she were saying, Who will believe that? who will put that in the mind? what thought can understand? what reasoning will explain this fact? The rock of the desert, from which fountains spring under the rod of Moses (Exodus, XVII), is less admirable than those dry flanks, from which a child is born; than those fountains of milk that gush forth. For, what makes childbirth manifest, what commands the faith, not only of all the spectators who have seen Sara, but of all those who have since heard of the miracle, is that she herself feeds his child; it is that she wants to feed him with her milk, and she says: Who shall tell Abraham that Sarah feeds a child with his milk? This strange, admirable fact, this present, she says, has granted me, apart from all expectation, that I have given birth to such in my old age. What to say, That I gave birth to a son in my old age? It is that, irrespective of sterility, old age was enough to rule out any hope of childbirth. Well! all these obstacles, the Lord made them disappear, and he gave me a child that I gave birth, and fountains of milk. But let's see what happens next: Sara, says the text, saw the son of Hagar, the Egyptian, who was born of Abraham, playing with Isaac his son, and she said to Abraham: Hunt this maid, with her son, because The son of this maid will not be heir with my son Isaac. This speech appeared to Abraham hard because of his son. (Gen. 21:10-11) See here, I conjure you, my beloved, Sara, a second time, not supporting the familiarity of Ishmael, not being able to make sure that the son of his servant lives in the company of Isaac. Even as a first time, jealous of humiliating the pride of Hagar, carried away by anger, she forced him to flee; likewise, here again, she immediately represses Ishmael's familiarity, she can not bear that the son of whom God has made her a present, long live in company with the son of the Egyptian servant; She said to Abraham, "Send out this servant with her son, for the servant's son will not be heir to my son." It was because she saw herself completely in the decline of age. The patriarch had arrived at extreme old age (both, says the text, were full of days); fearing that, if he should die suddenly, Ishmael, also born of the patriarch, would not introduce himself into the inheritance, share it also with Isaac, she said: Hunt this maid with her son. Let her learn, she says, from that moment, that the servant's son will have nothing in common with my son Isaac. It is not right that the servant's son lives with my son, the mistress's son. Sara, moreover, did not act without cause; it is with reason, and with good reason, that she has held this conduct, that she has spoken thus, and it is with so much reason that God approved his words. As for the patriarch, full of tenderness and affection for Ishmael, he heard with sorrow the words of Sara. Indeed, says the text: This speech appeared to Abraham hard because of his son. He cared little about Hagar, but he loved his son, who was already tall. But consider, I implore you here, the admirable clemency of God. As he saw that what Sarah felt was in accordance with human nature, that she could not suffer the equality of honor between the sons of Abraham, and in that she was right; that Abraham, on his side, resigned himself with difficulty to the dismissal of Ishmael and the maid (though he did not fight against Sara, because he had a great sweetness of character, however this dismissal seemed to him hard, that is to say, painful, it was for him the subject of a pain difficult to bear); Finally, God, listening only to his ordinary clemency, and tightening the bonds of concord between the spouses, said to Abraham, "That what Sarah has told you concerning your son and your servant does not appear to you too harsh; do everything she tells you. (Gen. 21:12) That is, do not grieve at what she has said to you, but do whatever she tells you.

All the words, says God, that Sarah is making you hear now about Ishmael and Hagar, accept them and do what she tells you. Do not grieve, says God, who for so long has shown you so much love; that which, not only once, but twice, to tear you away from death, has exposed itself, and has been the cause of that glory which you possess; it is to her that you owe at first so many treasures as you have brought back to your return from Egypt; it is still to her that you must have been treated with so much honor by Abimelech. [Homilies on Genesis]

21:13-18 And it came to pass, when God caused me to wander from my father’s house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother. 14 And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife. 15 And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee. 16 And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved. 17 So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children. 18 For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.

AUGUSTINE OF HIPPO. (Verse 13) ISHMAEL, CHILD OF THE FLESH, ISAAC, CHILD OF THE PROMISE. — It should be noted that Ishmael is also called by God the descendant of Abraham, according to the words, which, according to the Apostle, must be taken in this regard: Isaac will be your offspring; (Gen. 21:12) That is, they are counted as offspring, not the children according to the flesh, but the children according to the promise (Rom. 9:7-8). So that this, properly speaking, is quite fitting for Isaac, who was not a son according to the flesh, but a son according to the promise, when that promise is made with reference to all peoples. [Question 52]

(Verse 14) RETURN OF HAGAR AND ISHMAEL. — And Abraham rose up in the morning and took loaves and a skin of water, and gave them to Hagar, and he put the child on her shoulder, and sent her away. It’s often asked how he put such a big boy on her shoulder. For Ishmael had been circumcised at the age of thirteen, before Isaac was born, when Abraham was ninety-nine years old (Cf. Gen. 17:17-24). Isaac was born when his father was one hundred years old. Ishmael was playing with Isaac when Sarah saw him with concern (Cf. Gen. 21:9), Isaac was already a big boy, since he had already been weaned. For all this, it is evident that Ishmael was more than sixteen years old when he was expelled with his mother from his father’s house. Now, even if we consider that it was said in recapitulation that he played with Isaac when he was still very young, before being weaned, nevertheless, it is too absurd to believe that a child, even in this case of more than thirteen years, had been placed on the shoulder of his mother, with a wineskin and some loaves. The question is solved very easily if we do not understand “put”, but “gave”. For Abraham, as it is written, gave to his mother loaves and a wineskin, which she put on her shoulder. When it was added and said: also the child, we must understand was “gave” the same that gave her the loaves and the wineskin, and he did not “put the child on her shoulder.” [Question 53]

(Verse 15-18) THE ANGEL’S WORDS TO HAGAR. — And the water failed out of the skin, and she cast the child under a fir tree. And she departed and sat down opposite him at a distance, as it were a bow-shot, for she said, Surely I cannot see the death of my child: and she sat opposite him, and the child cried aloud and wept. And God heard the voice of the child from the place where he was, and an angel of God called Hagar out of heaven, and said to her, What is it, Hagar? fear not, for God has heard the voice of the child from the place where he is. Rise up, and take the child, and hold him in your hand, for I will make him a great nation. The question is often asked how, when the child was more than fifteen years old, his mother threw him under a tree and left at a distance as a bow shot so as not to see him die. The text appears as if she had thrown down the child she was carrying, especially considering what follows: ‘the child began to mourn’. But it must be understood here that the child was thrown, not by the one who carried him, but, as is often the case, by his state of mind, thinking that he was going to die. For concerning these words of the Scripture: I am cast out from the sight of your eyes (Ps. 30:23), neither was any man has said this. On the other hand, in ordinary language there is the habit of saying something similar when one says that he is thrown by another with whom he was with, so that he does not see or remain with him. It must be understood, then, that the Scripture omitted to say that the mother separated herself from her son so that the child did not know where the mother had gone, and that she hid among the woods in the forest so as not to see her child die of thirst. What, then, is it strange that, even at his age, he would burst into tears when he had not seen his mother for so long and thought that he had been lost in the place where he remained alone? In relation to what the Scripture says: Take the child, he was not told to take it from the ground, as if he were lying there, but to join him and then give him the hand to accompany him, as he was, thing That usually do those who walk together of any age that they are. [Questions on Genesis, 54]

JEROME OF STRIDON. HE TOOK BREAD AND SKIN OF WATER, WHICH HE PLACED ON THE SHOULDER OF HAGAR, TO WHICH HE HANDED HIS SON, AND SENT HER AWAY. — When Isaac was born, Ishmael was thirteen years old; and the latter is driven from the house with his mother, after the weaning of the first. Of the two opinions among the Hebrews, some asserting that the time established to leave the event of nursing was five years, others that it was twelve. Let us stop at the smallest number. We find that Ishmael was eighteen years old when he was chased with his mother, and at this age it is not fitting for a son to be carried on his mother’s shoulders. In reality, it is in the genius of the Hebrew tongue, that every son is called child and little, relative to his parents. And do not be surprised that a foreign tongue has its whims, when now all children are called children in Rome. And Abraham put the loaves and the loins on the shoulder of Hagar; after which he gave the child to the mother, that is to say, put it in her hands, and recommended it to him, and thus dismissed them from his house.

21:15-17 SHE LAID THE CHILD UNDER A BUSH, AND, GOING AWAY, SHE SAT APART, TURNING HER BACK TO HIM, WITH AN ARROW FROM A DISTANCE, SAYING TO HERSELF, "I SHALL NOT SEE THE DEATH OF MY CHILD. SO SHE TURNED HER BACK ON HIM." WE READ IMMEDIATELY AFTER: "THE CHILD WEPT AND CRIED, AND GOD HEARD THE VOICE OF THE CHILD FROM WHERE HE WAS. AN ANGEL OF GOD SAID TO HAGAR FROM HEAVEN, AND THE REST. Let no one be surprised by this passage. In Hebrew, after these words: "I will not see the death of my child," we read that Hagar, sitting with her back to her son, raised her voice and wept, and that God heard the mother's tears, lamenting the pitiful death of her son, God heard the voice of this child himself, about whom he had promised Abraham the following promise: "I will change the son of your servant in a great nation." (Gen. 17:20) Moreover, Hagar did not cry over her own death, but over that of her son. God spares the one whom these tears had for object.

21:18 FINALLY, IT IS SAID LATER: "ARISE, AND TAKE YOUR CHILD BY THE HAND." It is evident from the fact that he whom the mother held by the hand had not been a burden to her, but a companion. This action of Hagar to hold him by the hand shows all the maternal attentiveness. [Hebrew Questions on Genesis]

JOHN CHRYSOSTOM OF CONSTANTINOPLE.  So do not think about resisting her words, because what she wants will happen. Isaac his son, will be called your blood, and he will be. your heir. Nevertheless, I will not leave the son of your servant servant head of a great people, because he is gone out of you. (Gen. 21:13) Do what Sara says to you; conform to his words. Reflect here, I implore you, what concord, what blessed peace is established immediately under their tent, the divine goodness thus tightening the bond which united them. And Abraham arose, saith the text, from daybreak, and took loaves and a vessel full of water, and laid it on the shoulder of Hagar, and gave him his son, and sent her away. Here again see the rare virtue of the righteous man, and as he shows in all things the piety of his soul, for these words of Sarah, Hunt this maid and her son, appeared to her. hard, because he had tenderness for Ishmael; but as soon as the Lord had given him command, he did what was commanded him, forgetting even a natural love. It is thought to say, As soon as the Lord commands, that all affections are silent, because it is the master of nature who commands. So when the servant, said the text, had received the loaves and the vase of water, she went out with her child. Notice attentively, I pray you, see again how the benevolence which God had for the just man, extends over this woman; considered worthy, too, of solicitude from above. So when she was gone, she wandered through solitude, and her water was exhausted, finding no consolation: She left her son lying under a tree. (Gen. 21:15) Her bowels were torn, she was suffering in the excess of her love for her child. She sat down, said the text, at a distance from him, from the reach of a bow, saying, "I shall not see my child die, and she is sitting opposite the child; and the child began to cry. But now the God of mercy and kindness, tenderer for us than a father, a mother, heard the voice of the child, from where he was. He had pity on the child, had compassion on Hagar's misfortune, allowed him only to be tested by solitude, and immediately he gave him his help. And an angel of God from the heavens called Agar and said to him, What are you doing, Hagar? Do not be afraid, for God has heard the voice of the child from where he is. Get up, take the child, and hold the child, because I will make him leader of a great people. (Gen. 21:17-18) O mercy of the Lord! Although she was but a servant, he did not despise her; but because he had made a promise to the patriarch, and because Ishmael had come out of him, he showed this mother too much solicitude. He tells him Hagar, what are you doing? Do not be afraid, for God has heard the voice of the child. Get up, take the child, and hold him by the hand, because I will make him leader of a great people. Stop afflicting yourself, he says, with being expelled; my interest in the child is so great that he, too, will be the leader of a great people. And, at the same time, says the text: God opened his eyes. It is not that she was blind before, but that it was useless to open her eyes before the visitation from above. That is why, wanting to manifest the providence of the Lord, the text says: God opened his eyes, that is to say, illuminated his ignorance, awakened his thought, showed him the direction to take, made him see a place where found sources of living water. And, says the text, having perceived a well full of living water, she went there, filled her vase, and gave it to the child to drink. In places without a path, he showed him the way; to that anxious soul, who had no hope of salvation, God showed his generous clemency; he consoled her, and he took care of the child. Thus, whenever it is the will of God, were we in solitude, reduced to the most cruel afflictions, without any hope of salvation, we need no other help; Divine help provides us with everything. If we have conquered the Lord's affection, nothing will prevail against us; we will be superior to everything. [Homilies on Genesis]

21:19-34 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. 20 And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. 21 And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt. 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: 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. 24 And Abraham said, I will swear. 25 And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. 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. 27 And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. 28 And Abraham set seven ewe lambs of the flock by themselves. 29 And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves? 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. 31 Wherefore he called that place Beer-sheba; because there they sware both of them. 32 Thus they made a covenant at Beer-sheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. 33 And Abraham planted a grove in Beer-sheba, and called there on the name of the LORD, the everlasting God. 34 And Abraham sojourned in the Philistines’ land many days.

AUGUSTINE OF HIPPO. WHEN WAS THE WELL OF THE OATH DUG? — It happened at that time that Abimélech said, etc. Abimélech, and the well which he dug was called the Well of the Oath: How, can one ask, does this accord with the truth? And the reason is that Hagar was expelled from the house of Abraham with her son, and wandered, as stated, by the Well of the Oath, which, according to Scripture says, Abraham made much later, for Abimélech and Abraham swore in this place (Cf Gen. 21:22-24), and this event had certainly not yet arrived (Cf Gen. 21:31), when Sara was driven away with her son from the House of Abraham. How then did she wander around the Well of the Oath (Cf Gen. 21:19)? Should we believe that the well was already dug, and then, as a recapitulation, it then recalls what Abraham did with Abimélech? Although it may also be that the one who wrote the book (Moses) much later chose the name of Well of the Oath to the region where the mother wandered with her son, as if to say: she was wandering in that region where the Well of the Oath was made, although the well would have been made later, but long before the time of the writer (Moses). However, the well was named after the book was written, retaining the ancient name Abraham had given it. But if it is the same well that Hagar saw when opening her eyes, there is no other solution than to solve the question by way of recapitulation. And it should come as no surprise that Hagar did not know the well Abraham had dug, if the well was dug before she was expelled. It could well be that, because of his herds, Abraham dug the well away from the house where he lived with his family, and she did not know of the well. [Question 55]

(Verse 33) DID NOT ABRAHAM POSSESS ANY FIELD IN THE LAND OF CHANAAN? — We may ask how Abraham planted a field not far from the well of the oath, if, as St. Stephen says (Cf Acts 7:5), he had not received an inheritance in this country, not even a foot of land. But we must understand here by inheritance (Cf Gen. 21:27-30), not the one he bought for money, but the one God had to give him for his goodness. The space around the well was no doubt included in the acquisition of seven young sheep by Abraham, when he and Abimelech swore to one another faithfully. [Questions on Genesis, 56]

AUGUSTINE OF HIPPO. (Gen. 21:19) "God opened her eyes, and she saw a well of living water.” This is a phrase, for it can not be assumed that Hagar had her eyes closed. We have already made the same remark at the beginning of this book where it says, "And their eyes were opened." (Gen. III, 7)

(Gen. 21:23) Et terra quam inhabitasti in ea (The country where you stayed).

(Gen. 21:27) Et disposuerunt ambo testamentum (They made a covenant together); it is as if there were; testati sunt ambo (they both covenanted); Scripture likes to use the word testamentum in the sense of pact. [Locutions]

JEROME OF STRIDON. 21:22 ABIMELECH SAID, OCHOZATH, WHO HAD PRESIDED OVER HIS MARRIAGE, AND PHICOL, CHIEF OF HIS ARMY. Out, Abimelech and Phicol, the other name we read here is not in the Hebrew volume.

21:30-31 HE SAID, "YOU WILL RECEIVE FROM ME THESE SEVEN SHEEP, THAT THEY MAY TESTIFY THAT I HAVE DUG THIS WELL. AND SO HE GAVE THE PLACE THE NAME WELL OF THE OATH, BECAUSE BOTH WERE SWORN. Instead of Well of the Oath, the Hebrew says Beersheba. There are two reasons for this name: or because Abimelech received from Abraham seven lambs, since seven are considered to be imitation or because they took an oath, because SABEE also means oath. That if we find this name in Scripture before this event, let us not forget that it was used as expectation, as well as Bethel and Galgala, who had a very different name before receiving this one. It follows again from previous passages, and from this, that Isaac was not born near the oak of Mamre, or in the Mambre aulone, as the Hebrew text says; he was born in Gerara, where is still today the fortress of Beersheba. This province, not long ago, since the division of the governments of Palestine, was nicknamed Salutaris. Scripture proves this fact in these words: "Abraham dwelt in the land of the Philistines." [Hebrew Quesitons on Genesis]

JOHN CHRYSOSTOM OF CONSTANTINOPLE.  And God was with the child, says the text, and the child grew up, and remained in solitude. (Gen. 21:20) Thus, when we have the benevolence of the Lord for us, were we in a desert, we live in a much greater security than the inhabitants of the cities; it is the greatest security, the impregnable wall; it is the help of God. And do you want proof, that the inhabitant of the solitudes is safer, is more powerful than those who live in the midst of cities, with the support they expect from a large number of men? Let us see, on the one hand, David, passing from one place to another, wandering, wandering, but strong because he leans on the arm from above; Saul, on the other hand, in the midst of the cities, at the head of so many an army, with so many satellites and guards around him, trembled, feared every day the snares of his enemies. (I Kings, XVII.) And he who was alone, without anyone at his side, did not need the support of men; and this other, with his diadem, with his purple, needed the assistance of the vagabond; the king had to have the arm of the shepherd; on the brow bearing diadem, the help of the dark man.

But, if you like, let's take a little higher the rest of this story. Let us see it all, in order to learn that there is nothing stronger than the man who has made himself a bulwark of the grace from above; Nothing is weaker than the one who is deprived of it, even surrounded by armies without numbers. Well! So this David still very young, that his age held in his father's house, the moment having arrived to reveal his courage,-was sent by his father to his brethren; He obeyed, and went to find them. When they came to visit them, he saw the war against the alien Goliath; All the people struck with terror with Saul, the king himself in the greatest danger. He then wanted, as a mere spectator, to see, and he went away to see, strange and incredible spectacle, a single man standing up to so many thousands of men. For his brethren, they did not support the impulses of his courage, they conceived envy: Did you not come for another reason than to see the war? (I Kings, XVII, 28.) I hear you didn't come to see us? Attention, here, notice his wisdom and sweetness. No thoughtless words, no bitterness in the answer he makes them; To appease their anger and calm their envy, he said to them: is it not permissible to speak? (Gen. 21:29) Did you see me, he said, to take up arms? Have you seen me put myself in the ranks with the others? I only wanted to see, inform me where this man comes to his excessive audacity. So what is this stranger who insults the army of the living God? (Gen. 21:26) Soon, when he hears his blasphemies, when he sees his arrogance, the dread of those who were with Saul, he says: What will be given to the man who has cut his head? These words showed a great strength of soul and filled everyone with admiration. When Saul had heard them, he summoned the young man, who knew nothing, to keep his flocks; When he saw his youth, he made few cases. But then he learned from him how he was doing with the bears that rushed on his flocks. Indeed, this admirable shepherd had been forced to make this narrative, not to attract a vain glory; He was forced to raise the king's courage so that the king would not arrêtât to the despicable exterior of the one he saw, but would take the faith living in the Secret of the heart, and the relief of the high which had rendered this young man unarmed , this shepherd, stronger than armed men, than soldiers. So the king, seeing his confidence, wanted to put on his arms; But the young man, covered with these, weapons, did not have the strength to wear them. This was going on to show everyone that it was the virtue of God, who operated by his hands, and that we should not attribute to the weapons what was to happen. Indeed, as the young man was weighed down by these weapons which interfered the freedom of his movements, he laid them down, took his shepherd's bag, stones, and walked against that mass of flesh which looked like a tower. But now see the stranger who is only looking at his youth and who despises her, see him scorning this righteousness, and so to speak, to decide to fight this puny child only with words. When he saw that his adversary had only a shepherd's bag, to attack him, that he only brought stones, he addressed to him just about these words: Do you believe yourself still with your sheep, chasing a few dogs? You come at me like you're chasing a dog. Is this your equipment to start the fight against me? The experience won't be long, which will teach you that you don't do war on the first comer. When he heard this great crash of words, he was agitating, giving himself movement, maneuvering his entire panoply and directing his weapons forward. This was the confidence in his arms, which animated him in battle; David had faith in God, and his strength was in the rescue from above. And first, defeating the pride of the stranger, he said to him: you come to me covered in all parts, spear it by hand, and you think you will defeat me, by the force that is in you. I come, in the name of the Lord God. At these words, he takes in his shepherd's bag, a stone only; Actually, as if it were a matter of chasing a dog falling on the herd. With his slingshot, he throws it, strikes at the moment at the front of the stranger, throws it on the ground, and quickly pulls his sword, cuts his head, the door to the king, and the war is over. And thanks to this shepherd, the king was excepted, and the whole army of the King breathed. And then you would have seen an incredible wonder. The man covered with his arms, overthrown by the one who is unarmed; The experienced warrior, thrown on the ground, by the one who knows nothing but keep his sheep. We come from this prodigy and why? It was that one walked in combat having God for auxiliary; The other was devoid of this relief, which is why he fell under the blows of his enemy. But, see here how much. Life is senseless! When the king saw the righteous, escorted with so much glory, when he saw that one stamped of gladness, when he heard these cries: Saul defeated a Thousand, David defeated Ten Thousand (I Kings, XVIII, 7), he could not bear these words (though to do a fair calculation they fu Hate more to his advantage than to the advantage of David); Defeated by envy, he rewards by a crime the one who is his benefactor. The one he had to look at as his benefactor, his savior, he sought to kill him. O Madness! Oh, delirium! O Strange numbness of mind! The one who saved his life, who had freed all his army from the fury of the Stranger, from Goliath, he looked at him as an enemy, he forgot the blessing, he was defeated by the envy that plunged his thought into the darkness, which intoxicated it so to speak to This point he looked at his benefactor as we look at an enemy. Where does this wonder come from and why? It was that one walked in battle having God as auxiliary; the other was deprived of this help, which is why he fell under the blows of his enemy. But, see here how much in it. life is insane! When the king saw this righteous man, escorted by so much glory, when he saw that he was stamping with joy, when he heard these cries: Saul has conquered a thousand, David has conquered ten thousand (I Kings, XVIII, 7) he could not endure these words (though to make a just calculation they were more to his advantage than to David's advantage); overcome by envy, he rewards by a crime whoever is his benefactor. He whom he was to regard as his benefactor, his savior, he sought to kill him. O madness! O delirium! O strange numbness of mind! He who had saved his life, who had freed all his army from the fury of the stranger, Goliath, he looked at him as an enemy, he forgot the benefit, he was overcome by the desire that plunged his thought in the darkness, which intoxicated him, so to speak, to such an extent that he looked upon his benefactor as one looks at an enemy.

4. That is what this passion has of fatality, it loses first of all that which engenders it in itself. Like the worm produced by wood, and which at first attacks the wood itself, envy first gnaws at the soul where it originates. (317) As for the person who inspires him, she does the opposite of the harm she wants to do to him. So do not consider what are the first people to envy, but see how they end, and notice that the malice of the envious is a subject of glory for those who pursue their jealous anger. Those whom desire attacks have God as their auxiliary, they enjoy his grace; the envious, stripped of grace, is always easily conquered; ravaged by his own passions, before being by the enemies of the outside, he is consumed; secret bites devour him; he plunges into malignity where, so to speak, he is engulfed. Informed of these truths, I conjure you, let us flee this fatal malady, and, with all our strength, cast it out of our souls; for, of all the passions, it is the most destructive, it is the loss of our salvation. Envy is the own invention of the devil. This is why a wise man said: It is the envy of the devil who brought death into the world. (Sap II, 24.) What to say: It is the envy of the devil who brought death into the world? This monster first saw the immortal man; By his malice he carried him to disobedience, and this disobedience was, for the devil, a means of subjugating man to death. Envy has therefore caused disappointment; disappointment disobedience, disobedience death; hence these words The envy of the devil has brought death into the world. Do you see all that this passion has of fatal? The immortal being, she has put it under the yoke of death. However, if the enemy of our salvation, listening only to the desire that torments him, made the first man, the immortal being, a condemned man to death, the mercy of the Lord, the care that the Lord takes of us, has led him to die himself, to make us a second time the magnificent present of immortality. From which it follows that after having lost so much, we have found more still; the devil has driven us out of paradise, God has led us to heaven; the devil has sentenced us to death, God has given us immortality; the devil has deprived us of the delights of paradise; God has provided us with the kingdom of heaven. Do you understand the industry of the Lord? Do you understand what he did with this artifice of the envy of the devil, conspiring against our salvation? God turned it against the head of the demon. Not only does He give us more precious goods, but He himself puts them under our feet. You see that I gave you the power to trample on snakes and scorpions. (Luke, X, 19.) So, let us meditate now on all these thoughts, drive away the envy of our souls, apply ourselves to, conquer the affection of God. Here are our weapons, solid weapons, invincible weapons, our true wealth, our strength, our incomparable power. It is by this that Ishmael, this child, that this abandoned, in solitude, deprived of everything, lacking everything, suddenly grew up and became leader of a great people. That is, says the Scripture: God was with the child (Gen. 21:20); thought that inspired us all this talk. Let us despise, then, I beg you; present things; desire only future goods; let us prefer to all things the grace of God, and, by an excellent life, prepare ourselves, reserve to ourselves full confidence, so as to pass without sadness the present life, so as to conquer the goods of the future life, by grace and the goodness of our Lord Jesus Christ, to whom belongs as to the Father, as to the Holy Spirit, the glory, the empire, the honor, now and always, and in your ages of ages. Amen. [Homilies on Genesis]