EXPOSITION
And the Lord—Jehovah; not because the verse is Jehovistic (Knobel, Bleek, et alii), but because the promise naturally falls to be implemented by him who gave it (vide Genesis 18:10)—visited—remembered with love (Onkelos), ἐπισκέψατο (LXX.; cf. Genesis 1:24; Exo 4:31; 1 Samuel 2:21; Isaiah 23:17); though it sometimes means to approach in judgment (vide Exodus 20:5; Exodus 32:34). Alleged to be peculiar to the Jehovist (the term used by the Elohist being זָכַר: Genesis 8:1; Genesis 19:29; Genesis 30:20), the word occurs in Genesis 1:24, which Tuch and Bleek ascribe to the Elohist—Sarah as he had said (Genesis 17:21; Genesis 18:10, Genesis 18:14),—God's word of promise being ever the rule of his performance (cf. Exodus 12:25; Luke 1:72)—and the Lord did unto Sarah as he had spoken—i.e. implemented his promise; the proof of which is next given (cf. Numbers 23:19; Hebrews 6:18).
For Sarah conceived,—through faith receiving strength from God for that purpose (Hebrews 11:11); the fruit of the womb, in every instance God's handiwork (Isaiah 44:2), being in her case a special gift of grace and product of Divine power—and bare—the usual construction (Genesis 29:32; Genesis 30:5) is here somewhat modified by the Jehovist (Kalisch); but the clause may be compared with Genesis 30:22, Genesis 30:23, commonly assigned to the Elohlst—Abraham (literally, to Abraham) a son in his old age,—literally, to his old age; εἰς τὸ γῆρας (LXX.)—at the set time (vide Genesis 17:21; Genesis 18:10, Genesis 18:14) of which God had spoken to him. God's word gave Abraham strength to beget, Sarah to conceive, and Isaac to come forth. Three times repeated in two verses, the clause points to the supernatural character of Isaac's birth.
And Abraham called the name of his son—the naming of a child by its father is, according to partitionists, a peculiarity of the Elohist as distinguished from the Jehovist, who assigns that function to the mother; but vide Genesis 16:15—that was born unto him, whom Sarah bare to him (the latter clause being added to distinguish him from Hagar's child), Isaac—laughter; the name appointed for him by God before his birth (Genesis 17:19).
And Abraham circumcised (vide on Genesis 17:11, and note at the end of that chapter) his son Isaac being eight days old (literally, a son of eight days), as (not only because, but in the manner in which) God had commanded him.
And Abraham was an hundred years old (cf. Genesis 17:1, Genesis 17:17), when his son Isaac was born unto him. Literally, at the time of bearing to him (ἐν τῷ τεκεῖν) Isaac. Thus Abraham had waited twenty-five years for the fulfillment of the promise—a remarkable instance of faith and patience (Romans 4:20), as Isaac's birth was a signal display of Divine power (Romans 4:17; Hebrews 11:12). Whether Isaac was born at Gerar or at Beersheba cannot with certitude be inferred.
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. Luke 1:46). It consists of two sentences, the first containing two, and the second three lines—God hath made me to laugh. Or, retaining the order of the Hebrew, To laugh hath made me Elohim; the emphatic position of צְחֹק, 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 (Genesis 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 (Poole), a sense the words will bear (Rosenmüller, 'Speaker's Commentary'), though in the instances adduced (Job 5:22; Job 39:7, Job 39:18, Job 39:22) צָחַק לְ rather conveys the idea of despising difficulties (Kalisch); but, will laugh with me, συγχαρεῖταί μου, congaudebit mihi (LXX; Vulgate, Targums, Calvin, Dathe, Keil).
And she said, Who would have said unto Abraham,—מִלֶּל, the poetic word for דּבֵּר, is introduced by מִי in order to express astonishment; the meaning being that what had happened was altogether out of the ordinary course of nature, was, in fact, God's work alone (Vatablus, Calvin, Rosenmüller, Keil, Kalisch, 'Speaker's Commentary'). Less happy are τίς ἀναγγελεῖ τῳ Ἀβραὰμ (LXX.); quis auditurum crederet Abraham quod (Vulgate); quam fidelis est ille qui dixit Abrahamo (Onkelos)—that Sarah should have given children suck? Literally, Sarah suckleth sons. "Many of the greatest saints in Holy Scripture, and even our Lord himself, were nursed by their own mothers" (Wordsworth). For I have born him a son in his old age. Literally, I have born a son to his old age. The LXX. incorrectly render ἐν τῶ γήρᾳ μου.
And the child grew,—καὶ ἠυξήθη τὸ παιδίον (LXX.): imitated by Luke concerning Christ: τὸ παιδίον ηὔξανε (Luke 2:40)—and was weaned. The verb gamal originally signifies to do good to any one, to do completely; hence to finish, or make completely ready, as an infant; hence to wean, since either at that time the period of infancy is regarded as complete, or the child's independent existence is then fully reached. The time of weaning is commonly believed to have been at the end of the second or third year (cf. 1 Samuel 1:22-9; 2 Chronicles 31:16; 2 Chronicles 2 Macc. 7:27; Josephus, 'Ant.,' 2.9, 6). And Abraham made a great feast the same day that Isaac was weaned. Literally, in the day of the weaning of Isaac; probably, therefore, when Isaac was three years old and Ishmael seventeen. "It is still customary in the East to have a festive gathering at the time a child is weaned. Among the Hindoos, when the time for weaning has come, the event is accompanied with feasting and religious ceremonies, during which rice is formally presented to the child".
HOMILETICS
The son of promise, or a young child's biography.
I. THE BIRTH OF ISAAC
1. A surprising phenomenon. "Who would have said that Sarah should have suckled sons?" "Motherhood at ninety was certainly unusual, especially when conjoined with paternity at a hundred. In a world presided over by a personal Deity there must always be room for surprises.
2. A miraculous production. That the conception and birth of Isaac were due to Divine interposition—that in fact, the child of promise was a special supernatural creation—is asserted by Paul as well as Moses (Romans 4:17).
3. An accomplished prediction. Not only the fact of Isaac's birth, but the exact time was specified beforehand. And now the long-looked-for child had arrived. A signal proof of the Divine veracity, it was another pledge to God's people in every age of the Divine fidelity in implementing his gracious word of promise.
4. A joyous inspiration. Isaac's birth not simply wok o laughing echoes in Sarah's tent, but opened founts of song in Sarah's breast; which was not wonderful, considering that the tender infant over which she exulted was the child of her own and Abraham's old age, the child of promise, the fruit of faith and the gift of grace, and the Heaven-appointed heir of the covenant blessing.
5. A prophetic intimation. Sarah's anthem contained a higher note of melody than that occasioned by a mother's joy; there was in it too the gladness of a faith that saw in Isaac the harbinger and pledge of another and greater Seed. Like the birth of Isaac, that of Christ was fore announced by God, waited for in faith, accomplished through Divine power, and welcomed with bursts of joy.
II. THE CIRCUMCISION OF ISAAC.
1. The import of the rite (see on Genesis 17:10). It implied the formal reception of the party upon whom it was imposed within the prime of the Old Testament Church; it signified the putting away of the filth of the flesh; it took the subject of it bound to a holy life. Of a like import is the Christian sacrament of baptism, which, however, differs from the Hebrew rite in looking back upon a Christ already manifested, instead of forward to a Christ that was still to come.
2. The authority for the rite. This was exclusively the Divine commandment the sole reason that can be assigned for the observance of the Christian sacraments, which in themselves are only symbols of spiritual transactions, and have no validity apart from the appointment of Christ.
3. The index to the rite. This was contained in the name generally given on the occasion of its observance: cf. Abraham (Genesis 17:5), John the Baptist (Luke 1:60), Jesus (Luke 2:21). With this ancient custom must be connected the Christian practice of naming children at baptism.
III. THE WEANING OF ISAAC.
1. A mother's duty fulfilled. The first duty of a mother is to her babe, and to withhold the sustenance God has provided for her babe's necessities is both to violate Divine law and to perpetrate a fraud upon her helpless offspring. Sarah, though a princess, was not above discharging the duties of a nurse—an example which Sarah's daughters should diligently follow.
2. A child's independence begun. From the moment of weaning a child may be said to enter on a separate and as it were independent existence, attaining then for the first time to a distinct individuality of being.
3. A father's joy expressed. The interesting event was celebrated by a festal entertainment, at which, if not Shem, Melchisedeck, and Selah, according to the Rabbis, the inmates of Abraham's household were doubtless present. "God's blessing upon the nursing of children, and his preservation of them during the perils of infant age, are signal instances of the care and tenderness of Divine providence, which ought to be acknowledged to its praise" (Henry).
Lessons:—
1. The right of parents to rejoice in their children.
2. The duty of parents to introduce their children to the Church of God.
3. The propriety of parents recognizing the separate individualities of children.
HOMILIES BY J.F. MONTGOMERY
Birth, circumcision and weaning of Isaac.
Here, is—
I. THE FAITIIFULNESS OF JEHOVAH. "As he had spoken. At the set time." "God hath made me to laugh."
II. THE FAITH OF HIS SERVANT, which was evidenced in waiting, hoping, naming the son born unto him, obeying the commandment.
III. THE GIFT of God was THE REVELATION of God: his love, his power, his purpose, his patience.
IV. Taken TYPICALLY, the foreshadowing of the miraculous conception, the kingdom of God, as originating in the sphere of human infirmity and helplessness; as being the introduction of bright hope and cheerful promise into the gloomy barrenness of human life; as the lifting up of man's state into the covenant of God, sealed with his appointed ordinance, surrounded with the promised blessings. Isaac was the type of Christ, Sarah of Mary, Abraham of the people and Church of God.
V. SARAH'S SONG, the first cradle hymn of a mother's thankful joy, representing the Divine delight in the pure and simple happiness of those who are children of God. Abraham rejoiced to see the brightness of the future (John 8:56).
VI. THE WEANING FEAST. All called in to share in the joy. Household joy should be widespread. We may suppose that such a banquet was religious in its character so, not only is it a sanction of religious festivals, but it reminds us that we should connect the events of the family life immediately with the word and ordinances of God.—R.
The separation of the bondwoman's so, from the promised seed.
It was necessary that this should take place for the accomplishment of the Divine plan. Human conduct is employed, as in so many other cases, as the instrument or occasion. There was mockery or unbelief in Ishmael. It was not personal merely, but a mockery of Jehovah and of his Church. Sarah saw it. The mother's keen affections were sharpened to detect the scorn of her joy. Abraham and Sarah were both severely tried. Their lack of faith must yield fruit of sorrow. The separation was pain to the father, but it was part of the gracious work of God for Isaac. Abraham was being prepared by such discipline for his great climax of trial. There is beautiful tenderness and simplicity in Abraham's conduct (Genesis 21:14). It is—
1. Entire obedience.
2. Kind and gentle consideration for Sarah and Hagar.
3. Strong faith; he committed her to God according to his word.
4. The master and the servant at the door of the house in the early morning; the master himself placing the bottle of water on the bondwoman's shoulder as a sign of continued affinity. God commands separations. In obedience to him they may involve severe struggle with self. Should still be carried out with as little wounding of human affections as possible.—R.