Genesis 21:6 Komentár

In this chapter we have, I. Isaac, the child of promise born into Abraham's family (Gen 21:1-8). II. Ishmael, the son of the bondwoman, cast out of it (Gen 21:9-21). III. Abraham's league with his neighbour Abimelech (Gen 21:22-32). IV. His devotion to his God (Gen 21:33).

INTRODUCTION TO GENESIS 21 This chapter gives an account of the conception, birth, circumcision, and weaning of Isaac, Gen 21:1; of the mocking of Ishmael, and of the casting out of him and his mother from Abraham's house, at the request of Sarah, which, though grievous to Abraham, he complied with at the direction of God, Gen 21:9; of the provision Abraham made for their departure, and of the supply they met with in the wilderness from God, where Ishmael was brought up, and where he married, Gen 21:14; and of a covenant between Abraham and Abimelech, king of Gerar, Gen 21:22; and of Abraham's planting a grove, and calling on the name of the Lord, Gen 21:33; and the chapter is closed with this observation, that Abraham sojourned in the land of the Philistines many days, Gen 21:34.

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: for I have borne him a son in his old age; See Gill on Gen 21:2.

Isaac means “laughter” or “joy.” Who is it, then, who begets such a son? It is doubtless he who said of these whom he begot through the gospel: “For you are my joy and crown of glory.” For sons of this kind, there is a feast and great joy when they are weaned, for these who “no longer need milk, but strong meat, who by taking up their power have their senses exercised to the discerning of good or evil.” There is a great feast for such as these, when they are weaned. But a feast cannot be offered nor joy possessed for those of whom the apostle says, “I gave you milk to drink, not meat; for you were not able as yet, but neither indeed are you able still. And I could not speak to you as to spiritual, but as to carnal, as to little ones in Christ.” Let those who wish the divine Scripture to be understood straightforwardly tell us what it means: “I could not speak to you as to spiritual, but as to carnal, as to little ones in Christ; I gave you milk to drink, not meat.” Can these words be taken straightforwardly?

In our father Isaac or the origin is sufficiently expressed, either by grace or by glory: to whom all glory redounds, that he was born to Abraham, a reward for such a worthy and admirable man. Nor is it surprising, since he preceded in the figure of the Lord's generation and passion. For even a barren old woman gave birth to him according to God's promise, so that we may believe that God is able to make a virgin conceive and that the only begotten one offered as a sacrifice would not perish for the father and would fulfill the sacrifice. Therefore, by its very name, it signifies both form and grace. For Isaac, in Latin, means laughter, and laughter is a notable sign of joy. And who is ignorant that he is the joy of all, who, with dreadful death or fear suppressed or sorrow removed, becomes the remission of sins for all? Therefore, he was named, and he was designated: he was expressed, and he was announced.

Come now, today too, dearly beloved, let us take up the thread of yesterday’s remarks and thus set before you this spiritual meal so that we may once more come to learn, as you heard yesterday, the good God’s ineffable care and considerateness and the patriarch’s remarkable obedience and gratitude. Do you see how the birth of Isaac made Sarah joyful? “She said, ‘The Lord brought laughter to me: whoever hears of it will rejoice with me.’ ” Everyone who hears of it, she is saying, I will convince to be a sharer of my joy. After all, the gift given me by God is wonderful, surpassing human limitations. I mean, who would not be struck, she is saying, to see me feeding and nursing a child in old age after being childless up to this stage of my life? As though surprised and amazed at the event, she added, “Who will let Abraham know that Sarah is nursing a child, that I have borne a son in my old age?” Since what happened was beyond the bounds of nature, she naturally demands, “Who will let him know?” as if to say, Who will imagine it? Who would entertain such an idea? What mind could grasp it? Is there any reasoning that could invent this happening in every detail? Not so remarkable was the incident of the flood of water gushing from the rock in the desert when Moses struck it with his rod as was this instance of a child being born of a womb already deprived of vitality and a ready flow of milk. You see, for the birth to be known to everyone and bring everyone to acceptance of the marvel, for those who heard of it both then and later, she feeds the child and insists on nursing it. She said, “Who will let Abraham know that Sarah is nursing a child, that I have borne a son in my old age,” this strange, surprising favor done me in my old age? What is the meaning of “I have borne a son in my old age”? That even without sterility my time of life was sufficient to make me despair of bearing children. But all these obstacles the Lord caused to disappear and has granted me the birth of the child and the flow of milk.

Isaac is born according to the promise, Gen 21:1-3; and is circumcised when eight days old, Gen 21:4. Abraham's age, and Sarah's exultation at the birth of their son, Gen 21:5-7. Isaac is weaned, Gen 21:8. Ishmael mocking on the occasion, Sarah requires that both he and his mother Hagar shall be dismissed, Gen 21:9, Gen 21:10. Abraham, distressed on the account, is ordered by the Lord to comply, Gen 21:11, Gen 21:12. The promise renewed to Ishmael, Gen 21:13. Abraham dismisses Hagar and her son, who go to the wilderness of Beer-sheba, Gen 21:14. They are greatly distressed for want of water, Gen 21:15, Gen 21:16. An angel of God appears to and relieves them, Gen 21:17-19. Ishmael prospers and is married, Gen 21:20, Gen 21:21. Abimelech, and Phichol his chief captain, make a covenant with Abraham, and surrender the well of Beersheba for seven ewe lambs, Gen 21:22-32. Abraham plants a grove, and invokes the name of the everlasting God, Gen 21:33.

God hath made me to laugh - Sarah alludes here to the circumstance mentioned Gen 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 Luk 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.

BIRTH OF ISAAC. (Gen 21:1-13) the Lord visited Sarah--The language of the historian seems designedly chosen to magnify the power of God as well as His faithfulness to His promise. It was God's grace that brought about that event, as well as the raising of spiritual children to Abraham, of which the birth of this son was typical [CALVIN].

Birth of Isaac. - Jehovah did for Sarah what God had promised in Gen 17:6 (cf. Gen 18:14): she conceived, and at the time appointed bore a son to Abraham, when he was 100 years old. Abraham gave it the name of Jizchak (or Isaac), and circumcised it on the eighth day. The name for the promised son had been selected by God, in connection with Abraham's laughing (Gen 17:17 and Gen 17:19), to indicate the nature of his birth and existence. For as his laughing sprang from the contrast between the idea and the reality; so through a miracle of grace the birth of Isaac gave effect to this contrast between the promise of God and the pledge of its fulfilment on the one hand, and the incapacity of Abraham for begetting children, and of Sarah for bearing them, on the other; and through this name, Isaac was designated as the fruit of omnipotent grace working against and above the forces of nature. Sarah also, who had previously laughed with unbelief at the divine promise (Gen 18:12), found a reason in the now accomplished birth of the promised son for laughing with joyous amazement; so that she exclaimed, with evident allusion to his name, "A laughing hath God prepared for me; every one who hears it will laugh to me" (i.e., will rejoice with me, in amazement at the blessing of God which has come upon me even in my old age), and gave a fitting expression to the joy of her heart, in this inspired tristich (Gen 21:7): "Who would have said unto Abraham: Sarah is giving suck; for I have born a son to his old age." מלּל is the poetic word for דּבּר, and מי before the perfect has the sense of - whoever has said, which we should express as a subjunctive; cf. Kg2 20:9; Psa 11:3, etc.