Sarah said, “God has made me laugh. Everyone who hears will laugh with me.” She said, “Who would have said to Abraham that Sarah would nurse children? For I have borne him a son in his old age.”
The child grew and was weaned. Abraham made a great feast on the day that Isaac was weaned. Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking. Therefore she said to Abraham, “Cast out this servant and her son! For the son of this servant will not be heir with my son, Isaac.”
The thing was very grievous in Abraham’s sight on account of his son. God said to Abraham, “Don’t let it be grievous in your sight because of the boy, and because of your servant. In all that Sarah says to you, listen to her voice. For your offspring will be named through Isaac. I will also make a nation of the son of the servant, because he is your child.” Abraham rose up early in the morning, and took bread and a container of water, and gave it to Hagar, putting it on her shoulder; and gave her the child, and sent her away. She departed, and wandered in the wilderness of Beersheba. The water in the container was spent, and she put the child under one of the shrubs. She went and sat down opposite him, a good way off, about a bow shot away. For she said, “Don’t let me see the death of the child.” She sat opposite him, and lifted up her voice, and wept. God heard the voice of the boy. The angel of God called to Hagar out of the sky, and said to her, “What troubles you, Hagar? Don’t be afraid. For God has heard the voice of the boy where he is.
Get up, lift up the boy, and hold him with your hand. For I will make him a great nation.”
God opened her eyes, and she saw a well of water. She went, filled the container with water, and gave the boy a drink. God was with the boy, and he grew. He lived in the wilderness, and as he grew up, became an archer. He lived in the wilderness of Paran. His mother got a wife for him out of the land of Egypt.
John Calvin 1540 · Public Domain On vv7, 8, 9, 10, 11, 12, 14, 17, 18, 20 7. Who would have said unto Abraham, that Sarah…
7. Who would have said unto Abraham, that Sarah should have given children suck ? I understand the future tense to be here put for the subjunctive mood. And the meaning is, that such a thing would never have entered into the mind of any one. Whence she concludes, that God alone was the Author of it; and she now condemns herself for ingratitude because she had been so slow in giving credit to the angel who had told her of it. Now, since she speaks of children in the plural number, the Jews, according to their custom, invent the fable, that whereas a rumor was spread, that the child was supposititious, a great number of infants were brought by the neighbors, in order that Sarah, by suckling them, might prove herself a mother. As if, truly, this might not easily be known, when they saw Isaac hanging on her breast, and as if this was not a more clear and distinct proof, that the milk, pressed out by the fingers, flowed before their eyes. But the Jews are doubly foolish and infatuated, as not perceiving, that this form of expression is of exactly the same import, as if Sarah had called herself a nurse. Meanwhile, it is to be observed, that Sarah joins the office of nurse with that of mother; for the Lord does not in vain prepare nutriment for children in their mothers’ bosoms, before they are born. But those on whom he confers the honor of mothers, he, in this way, constitutes nurses; and they who deem it a hardship to nourish their own offspring, break, as far as they are able, the sacred bond of nature. If disease, or anything of that kind, is the hindrance, they have a just excuse; but for mothers voluntarily, and for their own pleasure, to avoid the trouble of nursing, and thus to make themselves only half-mothers, is a shameful corruption.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv7, 9, 12, 13, 14, 17, 19, 20 She accuseth herself of ingratitude, that she did not…
She accuseth herself of ingratitude, that she did not believe the Angel.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–21 Gen 21:6 And Sarah said, God hath made me…
Gen 21:6 And Sarah said, God hath made me to laugh, [so that] all that hear will laugh with me.
Ver. 6. God hath made me to laugh.] "A wise son maketh a glad father". {Pro 10:1} Monstri autem simil est, quando pro risu sunt fletus, sunt flagellum . And yet this is many a good man’s case. How many parents are put to wish Moses’ wish, {Num 11:15} "Lord, if I have found favour in thy sight, kill me, that I behold not my misery!" Had he lived to see what ways his grandchild Jonathan took, what a grief would it have been unto him! {Jdg 18:30} "Jonathan, the son of Gershom, the son of Manasseh," &c. In the best Hebrew copies, Nun is suspended in that name: whereupon the Hebrews descant, that this Gershom was the son of Moses; but because he and his posterity walked not in the ways of Moses, but rather of Manasses, {2Ki 21:1-9} and did his works: therefore the penman of this book would not so far disgrace Moses, as to make him his son, as indeed he was, {Exo 2:1-2; Exo 2:10 1Ch 23:14-15} but rather of Manasses, whom he imitated and resembled. {a} How much better and happier had it been for them both if they had expressed their father’s manners, as Constantine’s sons did: of whom it is said, that they had put on whole Constantine, and in all good things did exactly resemble him. {b}
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{a} Ac proinde studio inseruisse literam Nun, suspensam tamen; in signum, eam adesse vel abesse posse, ut sit et filius משׁה vel מבשׁה, istius prosapia, huius imitatione. - Buxtorf. Tiber.
{b} δλον ενεδυσαντο τον Kονσταντινον, εμπρεποντες τοις του πατρος καλλωπισμασιν - Euseb.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 17, 18, 19, 20, 21 Before, my own distrustful heart made me to laugh,…
Before, my own distrustful heart made me to laugh, now God makes me laugh, not through diffidence and irreverence, as before, Gen 18:12, but through excess of holy joy.
All that hear will laugh with me; or, at me; some through sympathy rejoicing with me and for me, laughter being oft put for joy, as Isa 54:1; Gal 4:27, &c.; other’s through scorn and derision, as at a thing which well may seem incredible to them, because it did so to me. See Gen 17:17; 18:12,13,15.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv9, 14 The casting out of Ishmael is here considered of,…
The casting out of Ishmael is here considered of, and resolved on.
I. Ishmael himself gave the occasion by some affronts he gave to Isaac his little brother, some think on the day that Abraham made the feast for joy that Isaac was safely weaned, which the Jews say was not till he was three years old, others say five. Sarah herself was an eye-witness of the abuse: she saw the son of the Egyptian mocking (Gen 21:9), mocking Isaac, no doubt, for it is said, with reference to this (Gal 4:29), that he that was born after the flesh persecuted him that was born after the Spirit. Ishmael is here called the son of the Egyptian, because, as some think, the 400 years' affliction of the seed of Abraham by the Egyptians began now, and was to be dated hence, Gen 15:13. She saw him playing with Isaac, so the Septuagint, and, in play, mocking him. Ishmael was fourteen years older than Isaac; and, when children are together, the elder should be careful and tender of the younger: but it argued a very base and sordid disposition in Ishmael to be abusive to a child that was no way a match for him. Note, 1. God takes notice of what children say and do in their play, and will reckon with them if they say or do amiss, though their parents do not. 2. Mocking is a great sin, and very provoking to God. 3. There is a rooted remaining enmity in the seed of the serpent against the seed of the woman. The children of promise must expect to be mocked. This is persecution, which those that will live godly must count upon. 4. None are rejected and cast out from God but those who have first deserved it. Ishmael is continued in Abraham's family till he becomes a disturbance, grief, and scandal to it.
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II. Sarah made the motion: Cast out this bond-woman, Gen 21:10. This seems to be spoken in some heat, yet it is quoted (Gal 4:30) as if it had been spoken by a spirit of prophecy; and it is the sentence passed on all hypocrites and carnal people, though they have a place and a name in the visible church. All that are born after the flesh and not born again, that rest in the law and reject the gospel promise, shall certainly be cast out. It is made to point particularly at the rejection of the unbelieving Jews, who, though they were the seed of Abraham, yet, because they submitted not to the gospel covenant, were unchurched and disfranchised: and that which, above any thing, provoked God to cast them off was their mocking and persecuting the gospel church, God's Isaac, in its infancy, Th1 2:16, Note, There are many who are familiarly conversant with the children of God in this world, and yet shall not partake with them in the inheritance of sons. Ishmael might be Isaac's play-fellow and school-fellow, yet not his fellow-heir.
III. Abraham was averse to it: The thing was very grievous in Abraham's sight, Gen 21:11. 1. It grieved him that Ishmael had given such a provocation. Note, Children ought to consider that the more their parents love them the more they are grieved at their misconduct, and particularly at their quarrels among themselves. 2. It grieved him that Sarah insisted upon such a punishment. "Might it not suffice to correct him? would nothing less serve than to expel him?" Note, Even the needful extremities which must be used with wicked and incorrigible children are very grievous to tender parents, who cannot thus afflict willingly.
IV. God determined it, Gen 21:12, Gen 21:13. We may well suppose Abraham to be greatly agitated about this matter, loth to displease Sarah, and yet loth to expel Ishmael; in this difficulty God tells him what his will is, and then he is satisfied. Note, A good man desires no more in doubtful cases than to know his duty, and what God would have him do; and, when he is clear in this, he is, or should be, easy. To make Abraham so, God sets this matter before him in a true light, and shows him, 1. That the casting out of Ishmael was necessary to the establishment of Isaac in the rights and privileges of the covenant: In Isaac shall thy seed be called. Both Christ and the church must descend from Abraham through the loins of Isaac; this is the entail of the promise upon Isaac, and is quoted by the apostle (Rom 9:7) to show that not all who come from Abraham's loins were the heirs of Abraham's covenant. Isaac, the promised son, must be the father of the promised seed; therefore, "Away with Ishmael, send him far enough, lest he corrupt the manners or attempt to invade the rights of Isaac." It will be his security to have his rival banished. The covenant seed of Abraham must be a peculiar people, a people by themselves, from the very first, distinguished, not mingled with those that were out of covenant; for this reason Ishmael must be separated. Abraham was called alone, and so must Isaac be. See Isa 51:2. It is probable that Sarah little thought of this (Joh 11:51), but God took what she said, and turned it into an oracle, as afterwards, Gen 27:10. 2. That the casting out of Ishmael should not be his ruin, Gen 21:13. He shall be a nation, because he is thy seed. We are not sure that it was his eternal ruin. It is presumption to say that all those who are left out of the external dispensation from all his mercies: those may be saved who are not thus honoured. However, we are sure it was not his temporal ruin. Though he was chased out of the church, he was not chased out of the world. I will make him a nation. Note, (1.) Nations are of God's making: he founds them, he forms them, he fixes them. (2.) Many are full of the blessings of God's providence that are strangers to the blessings of his covenant. (3.) The children of this world often fare the better, as to outward things, for their relation to the children of God.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–21 And she said, who would have said unto Abraham,....…
And she said, who would have said unto Abraham,.... No one a year ago could ever have thought of such a thing, much less have come and told Abraham that he should have a child or children by Sarah; the thing was incredible, and next to impossible; none but God himself, or an angel from him, could have declared this, as none but he could bring it about, the thing is so marvellous and astonishing:
that Sarah should have given children suck? that she who was ninety years of age should bear a child, and suckle it, as she did; and in doing which she set an example to her daughters to do the like, since neither age nor grandeur, nor the business of her family, were any objection to this duty of nature; and her being able to do this was a clear proof that this was truly a child of her own. The plural number may be put for the singular, as it often is, see Gen 46:23; or Sarah might think, as she had strength given her to bear and suckle one child, she might bear and suckle more; though the phrase seems only to be expressive and descriptive of her as a nursing mother:
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for I have borne him a son in his old age; See Gill on Gen 21:2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 9, 10, 11, 13, 14, 17 And Sarah said, God has made me to laugh…
And Sarah said, God has made me to laugh - He hath given me both cause to rejoice, and a heart to rejoice. And it adds to the comfort of any mercy to have our friends rejoice with us in it, See Luke i, 58. They that hear will laugh with me - Others will rejoice in this instance of God's power and goodness, and be encouraged to trust in him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6, 8, 9, 10, 12, 14, 15, 19, 20, 21 Verse 6. God hath made me to laugh] Sarah…
Verse 6. God hath made me to laugh] Sarah alludes here to the circumstance mentioned Ge 18:12; and as she seems to use the word to laugh in this place, not in the sense of being incredulous but to express such pleasure or happiness as almost suspends the reasoning faculty for a time, it justifies the observation on the above-named verse. See a similar case in Lu 24:41, where the disciples were so overcome with the good news of our Lord's resurrection, that it is said, They believed not for joy.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6, 7, 9, 10, 11, 13, 14, 17, 20 Gen 21:6. Sarah said, God has made me to…
Gen 21:6. Sarah said, God has made me to laugh — Not through diffidence and irreverence, as my own distrustful heart before made me to laugh; but through excess of holy joy. He hath given me both cause and a heart to rejoice. And it adds to the comfort of any mercy to have our friends rejoice with us in it, Luk 1:58. They that hear will laugh with me — Will rejoice in this instance of God’s power and goodness; and be encouraged to trust in him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 8, 9, 11, 14, 17, 20 Gave suck; a certain proof that the child was…
Gave suck; a certain proof that the child was born of her. (Menochius) --- His old age, when both the parents were far advanced in years, ver. 2. The mother being ninety at this time, would render the event most surprising. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8, 9, 10, 12, 13, 14, 15, 19, 20 the child grew, and was weaned--children are suckled longer…
the child grew, and was weaned--children are suckled longer in the East than in the Occident--boys usually for two or three years.
Abraham made a great feast, &c.--In Eastern countries this is always a season of domestic festivity, and the newly weaned child is formally brought, in presence of the assembled relatives and friends, to partake of some simple viands. Isaac, attired in the symbolic robe, the badge of birthright, was then admitted heir of the tribe [ROSENMULLER].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6, 8, 9, 10, 11, 12, 14, 15, 16, 17, 18, 19, 20, 21 6. Sarah said — This is the magnificat of…
6. Sarah said — This is the magnificat of Sarah, and may be compared with Luk_1:46-55. Never before had Sarah felt such thrills of joy, or uttered language of such prophetic fervour. The passage may be put in poetic form as follows:
And Sarah said,
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God has made me to laugh;
All who hear will laugh with me.
And she said,
Who would have told to Abraham,
Sons shall be nursed by Sarah.
For I have begotten a son to his old age.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21 6. God hath made me to laugh] R.V. marg.…
6. God hath made me to laugh] R.V. marg. prepared laughter for me. Once more in connexion with the birth of Isaac the thought of laughter recurs: see Gen_17:17 (P), Gen_18:12-15 (J). This time we have the tradition preserved by E. It is not clear that the two clauses of this verse mean the same thing. According to R.V. text, the first clause refers the laughter to Sarah’s own happiness and exultation: the second clause refers it to the merry reception of the unexpected news by those who would laugh incredulously. According to R.V. marg., the latter meaning attaches also to the first clause; and both clauses, meaning the same thing, are explained by Gen_21:7. The R.V. text is perhaps to be preferred. It preserves two traditional explanations of the laughter associated with Isaac’s birth. Certainly the laughter of Sarah’s personal happiness seems to be the point of St Paul’s quotation from Isa_54:1, “rejoice thou barren that bearest not,” in a passage where the Apostle is allegorizing this chapter (Gal_4:22-31).
with me] Better, at me. The preposition “with” is hardly correct, though it is supported by the LXX συγχαρεῖται, Lat. corridebit mihi. The original represents Sarah as the object of the laughter; and amusement, not derision, as its cause.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21 (6, 7) God hath made me to laugh.—Sarah’s laugh…
(6, 7) God hath made me to laugh.—Sarah’s laugh was one of mingled emotions. Joy was uppermost in her mind, but women do not laugh for joy at the birth of a child. Doubtless she called to mind the feelings with which she listened to the announcement of her bearing a son, made by those whom she then regarded as mere passing wayfarers (Gen_18:12), but whom she had now long known to be the messengers of God. And still the event seemed to her marvellous and astonishing, so that “all that hear,” she said, “will laugh with me”—Heb., for me, or over me—not “will ridicule me,” but will be merry at the thought of an old woman of ninety having a son. Deeper feelings would come afterwards, and the acknowledgment that that which was contrary to nature was wrought by Him whom nature must obey; but surprise is uppermost in the little poem in which Sarah gives utterance to her first feelings:—
Who would have said unto Abraham
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Sarah suckleth sons?
For I have borne a son to his old age.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–20 And Sarah said, the spiritual elevation of her soul…
And Sarah said, the spiritual elevation of her soul being indicated by the poetical form of her speech. Differing from Mary s magnificat in having been uttered after, and not before, the birth of the promised seed, the anthem of Sarah was obviously designed as a prelude to that loftier song of the Virgin (cf. Luk_1:46) It consists of two sentences, the first containing two, and the second three linesGod hath made me to laugh. Or, retaining the order of the Hebrew, To laugh hath made me Elohim; the emphatic position of qjox, containing an allusion to the name Isaac, probably indicating that Sarah"s laughter was of a different character now from what it had previously been; (Gen_18:12) and her ascription of it to Elohim intimating that him whom she formerly mistook for a traveler she now recognized to be Divine ("Speaker"s Commentary"). So that all that hear me will laugh with me. Not, will laugh at me, deridebit me (Peele), a sense the words will bear (Rosenm "Speaker"s Commentary"), though in the instances adduced (Job_5:22 Job_39:7, Job_39:18, Job_39:22) l qjx; rather conveys the idea of despising difficulties (Kalisch); but, will laugh with me, sugcareitai mou, congaudebit mihi (LXX, Vulgate, Targums, Calvin, Dathe, Keil).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6, 8, 14, 16, 17, 19 Sarah said, God hath made me to laugh
Gen_21:6-7
Sarah said, God hath made me to laugh
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The rejoicing of Isaacs birth
I.
IT WAS THE REWARD OF FAITH AND PATIENCE.
II. IT WAS HAILED WITH A SONG OF GRATITUDE.
1. There was an element of amazement and wonder.
2. There was an element touchingly human.
3. There was a confident expectation of universal sympathy. All that hear will laugh with me.
4. There was an acknowledgment of the Divine source of the joy. God hath made me to laugh. (T. H. Leale.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv6, 8, 14 MAIN HOMILETICS OF THE PARAGRAPH.—Gen_21:6-7
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_21:6-7
THE REJOICING AT ISAAC’S BIRTH
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I. It was the reward of faith and patience. There were peculiar circumstances connected with the birth of this child which made it an extraordinary occasion. The promise had long been given, and the parents had waited patiently through many years of disappointment, and sorrows of hope deferred. The time when they could expect offspring in the ordinary course of nature had long, since passed away. They were thrown entirely upon the strength of their faith, and upon that hope whose substance and foundation is faith. At length the time arrived when their faith and patient waiting are rewarded. What joy must they have felt when they found that their confidence in God—a confidence tried by long and anxious waiting—was justified by the bestowal of such a blessing! That is the deepest and most plentiful joy which comes after a long trial of faith and patience. Such is the joy into which the pious enter after death. The glory of heaven is the reward of the faith and patience of the saints.
II. It was hailed with a song of gratitude. The words of Sarah have been called “the first cradle hymn.” This song is the first of its kind recorded in literature. The peculiarity of the occasion justify its strong expressions.
1. There was an element of amazement and wonder. “Who would have said unto Abraham, that Sarah should have given children suck? for I have borne him a son in his old age” (Gen_21:7). No one could naturally have expected such an event, and all who beheld it must have been filled with amazement. The miraculous nature of the blessing made it the occasion of an extraordinary joy. So all the gifts of grace excite our wonder and amazement. We are constrained continually to say, “This is the Lord’s doing, and it is marvellous in our eyes.”
2. There was an element touchingly human. The song is put into the mouth of the mother, for the birth of this child would affect her feelings more intensely. The father’s would be a sober and thoughtful joy, but the mother’s would be an uncontrollable tide of emotion. Her feeling would be too great for many words, and could only have its humanly natural expression in laughter.
3. There was a confident expectation of universal sympathy. “All that hear me will laugh with me.” She could not imagine any one regarding her happiness with indifference. All who knew the fact, and were capable of judging of its importance, would have full sympathy with her. Though her words were expressions of human feeling proper to the time, yet we may justly regard them as prophetic. How many have rejoiced because of the chosen race whose seed was to be reckoned in Isaac! How many incalculable blessings have they given to mankind!—above all, the Saviour of the world. The child-bearing of this mother of the chosen race is the human channel along which salvation has been borne to us. “Salvation is of the Jews.” The mother of our Lord had this grateful confidence in the sympathy of the good throughout all time. “All generations shall call me blessed.”
4. There was an acknowledgment of the Divine source of the joy. “God hath made me to laugh” (Gen_21:6). In all her wild amazement of joy, she was not forgetful of God, from whom the blessing came. She triumphed because she had faith in a Living Person who was able to perform His gracious word. We do not read of any doctrines that she held, but she had faith in a personal God. Through all the degrees and stages of Divine revelation, this is the one distinguishing characteristic mark of the saints of God. They had faith, not in anything about Him, but in Him; not faith in His attributes, or in any intellectual conceptions of them, but directly lodged and reposed in Himself. Their individual existence was united to His personal being. This is the simplification of theology—God hath made me to know, to feel, and to rejoice. In His favour is life, with all its gladness and blessed issues.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_21:6. The expression carries an allusion to Isaac’s name, and to the circumstance mentioned (ch. Gen_17:17-19), on which it was founded. It was a mode of speech which not only showed how sincerely she recognised the propriety of Abraham’s laughing on the occasion referred to, and how cordially she assents to the name thus bestowed on the child, but intimates also that God had made her, as well as Abraham, to laugh; which was, in fact, a virtual condemnation of her former incredulity. We meet in the prophets with some striking allusions to this incident, where Sarah is considered a symbol of the Church. Thus Isa_54:1., “Sing, O barren, thou that didst not bear,” etc. (Comp. Isa_51:2-3; Gal_4:22-28). All that bear will laugh with me. Will sympathise with my joy, and tender to me their congratulations. To this also the prophet alludes, Isa_66:10 : “Rejoice ye with Jerusalem, and be glad with her, all ye that love her; rejoice with joy with her;” where the Jerusalem mentioned is expressly said by the apostle (Gal_4:22; Gal_4:27) to be mystically shadowed out by Sarah.—(Bush.)
The children of faith, though they may have their time of weeping, and be exposed to the ridicule of the world, will also have their time to laugh. Gladness is sown for the upright in heart.
God gave this laughter to vindicate His promise, and to rebuke her unbelief.
Gen_21:7. The natural incredibility of the event enhances her joy and wonder. And so her testimony is here recorded to the amazing power and grace of God in making good His covenant promises. God is wont to get such clear and express testimonies to His miraculous works, to show that they were not by any means natural. And it was most important that this event be witnessed to by the glad mother as being not according to nature, but beyond nature; natural indeed in its progress and issue, but not therefore in its origin. Who would have said. How naturally unsupposable. Who ever would have reported such a thing would have been counted mad. Sarah should, etc. Heb.—Sarah is suckling children. Yet it is even so! For I have born him, etc. This is the mother’s new-found joy which she herself can scarcely credit. This laughter is referred to in Isa_49:13; Isa_52:9, and by St. Paul in Gal_4:7.—(Jacobus.)
In her joy Sarah speaks of many children when she had borne only one son, who, however, was better to her than ten sons. She will say, not only has my dead body received strength from God to bring a child into the world, but I am conscious of such strength that I can supply its food, which sometimes fails much younger and more vigorous mothers. Sarah nursed her child although she was a princess (ch. Gen_23:6) and of noble blood, for the law of nature itself requires this from all, since, with this very end in view, God has given breasts to all and filled them with milk. The Scriptures united these two functions, the bearing of children and nursing them, as belonging to the mother. (Luk_11:27; Luk_23:29; Psa_22:10.) Thus these two things were reckoned among the blessings and kindness of the great God (Gen_49:25), while an unfruitful body and dry breasts are a punishment from Him. (Hos_9:11-14.)—(Lange.)
Though she were a great lady, yet she was a nurse. Let it not be niceness but necessity that hinders any mother from so doing, lest she be found more monstrous than the “sea-monsters,” that draw out their breast, and give suck to their young. (Lam_4:3.)—(Trapp.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v17 (See Scofield "Heb 1:4").
angel
(See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv9, 15 Hagar and Ishmael Cast Forth
Hagar and Ishmael Cast Forth
v. 9. And Sarah saw the son of Hagar, the Egyptian, which she had born unto Abraham, mocking. It was a jeering laughter, a sneer, which Ishmael affected, perhaps as early as the festival of weaning. Unbelief, jealousy, and pride were aroused in Ishmael by the fact that Isaac was plainly the heir of the household. The mimicking, mocking, ridiculing on the part of Ishmael against Isaac could not long remain hidden from Sarah.
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v. 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. This was not a matter of petty jealousy, but was spoken in agreement with the promise of the Lord. Till now Hagar had been suffered in the house of Abraham, but Sarah’s demand was that the slave be driven forth, that Abraham renounce all connection with her and her son.
v. 11. And the thing was very grievous in Abraham’s sight because of his son. His personal affection for his own flesh and blood, and the fact that God had given him special promises concerning Ishmael, Gen 17:18-20, caused him to hesitate about taking such a step.
v. 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. It was God who decided the matter, and in Sarah’s favor. Abraham was to set aside personal feelings and considerations, both as to Ishmael and as to Hagar, and heed the voice of his wife. For Isaac was to be the bearer of the Messianic promise; through his lineage the blessing of the Lord was to come upon the nations, in the person of the Messiah. Cf Rom 9:7-8; Heb 11:18. The words of Sarah have a special spiritual meaning, as St. Paul shows, Gal 4:29: "As then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. " Those that are spiritual-minded, the children of God, are derided and persecuted by the carnal-minded, by the children of the world. The will of the Lord is that His children should separate themselves in all spiritual matters from the children of the world, and avoid all the pitfalls which are placed for the unwary feet of such as seek the friendship of His enemies.
v. 13. And also of the son of the bondwoman will I make a nation because he is thy seed. For Abraham’s sake even the slave’s son should receive a large share of this world’s blessings.
v. 14. And Abraham rose up early in the morning, and took bread and a bottle of water, and gave it unto Hagar, putting it on her shoulder and the child, and sent her away. And she departed and wandered in the wilderness of Beersheba. Abraham, as usual, lost no time in performing his duty, unpleasant as it was. Early the next morning he gave Hagar a supply of bread and a skin filled with water, and thereupon called Ishmael, then a lad of almost seventeen years. When these two had been dismissed, they wandered forth toward the southwest, probably with the intention of reaching the main caravan route toward Egypt. Thus the separation, which had to come sooner or later, had been effected.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 10, 12, 14, 17, 19 The child grew and ... Isaac was weaned
The child grew and ... Isaac was weaned
"Wean" here is a polite way of saying the child was finished with breast feeding. AT: "Isaac grew, and when he no longer needed his mother's milk, Abraham had a large feast" (See: Euphemism)
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the son of Hagar the Egyptian, whom she had borne to Abraham
The name of Hagar's son can be stated explicitly. AT: "Ishmael, the son of Hagar the Egyptian and Abraham" (See: Assumed Knowledge and Implicit Information)
mocking
It can be stated explicitly that he was jeering or laughing at Isaac. AT: "laughing at Isaac" (See: Assumed Knowledge and Implicit Information)
translationWords
Abraham
feast
Isaac
Sarah
Hagar
Egypt
mock
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 8, 10, 11, 14, 16 21:6-7 Sarah was filled with joy and praise for…
21:6-7 Sarah was filled with joy and praise for this amazing event—only God could enable her to have a child.
21:6 Sarah’s wordplay on the name Isaac (Hebrew yitskhaq, “he laughs”) shows that the laughter of unbelief when the promise was given (18:12) had changed to the laughter of joy at its fulfillment. Isaac’s name could refer to the pleasure of God and of his parents at his birth. Sarah knew that everyone who heard about this would laugh with her and rejoice at the news.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.