Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/248

 Vers. 8-21. Expulsion op Ishmael. — The weaning of the child, which was celebrated with a feast, furnished the outward occasion for this. Sarah saw Ishmael mocking, making ridicule on the occasion. “Isaac, the object of holy laughter, was made the butt of unholy wit or profane sport. He did not laugh (צחק), but he made fun (מְצַחֵֽק). The little helpless Isaac a father of nations! Unbelief, envy, pride of carnal superiority, were the causes of his conduct. Because he did not understand the sen- timent, ‘Is anything too wonderful for the Lord?’ it seemed to him absurd to link so great a thing to one so small” ( Hengstenberg). Paul calls this the persecution of him that was after the Spirit by him that was begotten after the flesh (Gal. 4:29), and discerns in this a prediction of the persecution, which the Church of those who are born after the spirit of faith endures from those who are in bondage to the righteousness of the law. — Ver. 9. Sarah therefore asked that the maid and her son might be sent away, saying, the latter “shall not be heir with Isaac.” The demand, which apparently proceeded from maternal jealousy, displeased Abraham greatly “ because of his son,” — partly because in Ishmael he loved his own flesh and blood, and partly on account of the promise received for him (chap. xvii. 18 and 20). But God ( Elohim, since there is no appearance mentioned, but the divine will was made known to him inwardly) commanded him to comply with Sarah’s demand : “ for in Isaac shall seed (posterity) be called to thee.” This expression cannot mean “thy descendants will call themselves after Isaac,” for in that case, at all events, זרעך would be used; nor “in (through) Isaac shall seed be called into existence to thee,” for קרא does not mean to call into existence; but, “in the person of Isaac shall there be posterity to thee, which shall pass as such,” for גקרא includes existence and the recognition of existence. Though the noun is not defined by any article, the seed intended must be that to which all the pro raises of God referred, and with which God would establish His covenant (chap. xvii. 21, cf. Rom. 9:7, 8 ; Heb. 11:18). To make the dismissal of Ishmael easier to the paternal heart, God repeated to Abraham (ver. 13) the promise already given him with regard to this son (chap. xvii. 20). — Vers. 14 sqq. The next morning Abraham sent Hagar away with Ishmael. The words, “ he took bread and a bottle of water and gave it to Hagar, putting it (ש֚֗ם participle, not perfect) upon her shoulder, and the boy, and