John Calvin Commentary Genesis 21:8

"And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned." — Genesis 21:8 (ASV)

And the child grew, and was weaned. Moses now begins to relate how Ishmael was rejected from Abraham’s family, so that Isaac alone could hold the place of the lawful son and heir. Indeed, it seems at first sight somewhat frivolous that Sarah, being angry about a mere trifle, should have stirred up strife in the family. But Paul teaches that a sublime mystery concerning the perpetual state of the Church is presented to us here (Galatians 4:21). And truly, if we attentively consider the persons mentioned, we will regard it as no trivial affair: that the father of all the faithful is divinely commanded to eject his firstborn son; that Ishmael, although sharing in the same circumcision, becomes so transformed into foreign peoples as to be no longer counted among the blessed seed; that, in appearance, the body of the Church is so rent asunder that only half of it remains; that Sarah, in expelling the son of her handmaid from the house, claims the entire inheritance for Isaac alone. Therefore, if careful attention is given when reading this history, the very mystery that Paul addresses will spontaneously present itself.

And Abraham made a great feast. It is asked why he did not rather make it on the day of Isaac’s birth or circumcision. The subtle reasoning of Augustine—that the day of Isaac’s weaning was celebrated so that we might learn from his example not to remain children in understanding—is too strained.

What others say has no greater consistency: namely, that Abraham chose a day not then in common use, so that he would not imitate the customs of the Gentiles. Indeed, it is very possible that he might also have celebrated his son’s birthday with honor and joy.

But special mention is made of this feast for another reason: namely, that then the mocking of Ishmael was discovered. For I do not agree with the conjecture of those who think that a new history begins here, and that Sarah daily contended with this annoyance until, finally, she purged the house by the ejection of the impious mocker.

It is indeed probable that on other days also Ishmael had been elated by similar petulance; yet I do not doubt that Moses expressly declares that his contempt was shown towards Sarah at that solemn assembly, and that from then on, it was publicly proclaimed. Now Moses does not criticize the pleasures of that feast but rather takes their lawfulness for granted.

For it is not his intention to prohibit holy men from inviting their friends to share in enjoyment together, so that by jointly giving thanks to God, they may feast with greater joy than usual. Temperance and sobriety are indeed always to be observed, and care must be taken that the provisions themselves be modest and the guests moderate. I would only say that God does not deal so austerely with us as not to allow us sometimes to entertain our friends liberally, such as when weddings are celebrated or when children are born to us.

Abraham, therefore, made a great feast—that is, an extraordinary one—because he was not accustomed to furnish his table so sumptuously every day; yet this was an abundance that by no means degenerated into luxury. Besides, while he was thus liberal in entertaining his friends according to his means, he also had enough for unknown guests, as we have seen before.