Genesis 21:9

KJV

¶ And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.

KJV (with Strong's)

And Sarah {H8283} saw {H7200} the son {H1121} of Hagar {H1904} the Egyptian {H4713}, which she had born {H3205} unto Abraham {H85}, mocking {H6711}.

Complete Jewish Bible

But Sarah saw the son of Hagar the Egyptian, whom Hagar had borne to Avraham, making fun of Yitz'chak;

Berean Standard Bible

But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking her son,

American Standard Version

And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, mocking.

Commentary

### SUMMARY
Genesis 21:9 details Sarah's observation of Ishmael, Hagar's son, engaging in an act she perceives as mocking Isaac, the long-awaited son of promise. This pivotal moment ignites Sarah's protective instincts and deep-seated resentment, serving as the immediate catalyst for the dramatic expulsion of Hagar and Ishmael from Abraham's household, thereby bringing to a head the simmering tensions born from human impatience and divine promise.

### CONTEXT
* **Literary Context:** This verse immediately follows the joyous occasion of Isaac's weaning feast, a significant cultural celebration marking his transition from infancy. Isaac's birth, detailed in [Genesis 21:1-7](/genesis/21-1-7 "The Birth and Naming of Isaac"), was a miraculous fulfillment of God's covenant promise to Abraham and Sarah in their old age. The narrative highlights the stark contrast between the long-awaited son of promise and Ishmael, who was born thirteen years earlier to Hagar, Sarah's Egyptian servant, at Sarah's own insistence due to her impatience and doubt in God's timing, as recorded in [Genesis 16:1-4](/genesis/16-1-4 "Hagar and Ishmael's Origin"). The presence of these two sons, one born of divine intervention and the other of human contrivance, created an inherent rivalry and strained family dynamics that were bound to erupt, and this verse marks that critical eruption point.
* **Historical & Cultural Context:** In the ancient Near East, weaning was a major milestone, often celebrated with a feast, signifying the child's entry into a new stage of life and solidifying their place within the family, particularly as an heir. The concept of heirship was paramount, carrying significant social, economic, and religious implications. The practice of a barren wife giving her maidservant to her husband to bear children was a recognized custom (e.g., Nuzi tablets), but it often led to complex and contentious family structures, as seen in the rivalry between Rachel and Leah with their handmaids in [Genesis 30](/genesis/30 "Jacob's Wives and Children"). Ishmael, though Abraham's firstborn, was not the son of the covenant promise. Sarah's concern for Isaac's inheritance and status, coupled with the cultural understanding of the primary wife's authority, frames her strong reaction to Ishmael's perceived disrespect.
* **Key Themes:** Genesis 21:9 contributes significantly to several major themes within the book of Genesis and broader biblical theology. It underscores the theme of **divine promise versus human effort**, as Ishmael's birth resulted from human contrivance while Isaac's was purely by divine intervention. It vividly portrays the **consequences of human impatience and doubt**, showing how seemingly expedient decisions can lead to long-term familial strife. The verse also introduces the theme of **sibling rivalry and conflict** within the covenant line, a recurring motif in Genesis (Cain and Abel, Jacob and Esau). Crucially, it highlights the **preservation of the covenant line**, demonstrating God's sovereign hand in protecting the lineage through which His promises would be fulfilled, even amidst human failings and discord.

### EXPOSITION AND ANALYSIS
Sarah's observation of Ishmael's behavior, described as "mocking," serves as the catalyst for the dramatic events that follow. This single act brings to a head the simmering tensions within Abraham's household, highlighting the inevitable clash between the son of human effort and the son of divine promise.

#### Key Word Analysis
* **saw (Hebrew, _râʼâh'_):** This primitive root signifies "to see," but extends beyond mere physical observation to include discernment, perception, and even experience. Sarah's "seeing" of Ishmael's action suggests not just a casual glance, but an interpretive understanding of his behavior's intent, leading her to conclude it was mocking rather than innocent play. Her perception of the act was critical in shaping her immediate and severe response.
* **son (Hebrew, _bên'_):** Derived from a root meaning "to build," this word denotes a male offspring, often implying a builder of the family name or lineage. In this context, the repeated mention of "the son of Hagar... which she had born unto Abraham" emphasizes Ishmael's direct relationship to Abraham, yet simultaneously highlights the distinct and problematic nature of his birth in contrast to Isaac, the son of promise. The presence of two "sons" from different mothers, each with a claim, albeit different, to Abraham's legacy, is central to the conflict.
* **mocking (Hebrew, _tsâchaq'_):** This versatile primitive root carries a range of meanings: "to laugh outright (in merriment or scorn)," "to sport," or "to play." While it can denote innocent amusement (as when Sarah herself "laughed" in disbelief at the idea of having a son in [Genesis 18:12](/genesis/18-12 "Sarah's laughter of disbelief")), in contexts of conflict, it often implies ridicule, derision, or hostile play. Sarah's immediate and severe reaction—demanding Ishmael's expulsion in [Genesis 21:10](/genesis/21-10 "Sarah's demand for expulsion")—strongly suggests that Ishmael's "mocking" was not innocent child's play, but rather an act of hostility, contempt, or perhaps even a claim to Isaac's inheritance, threatening his status or well-being. The Apostle Paul's later allegorical reference to this incident as "he that was born after the flesh persecuted him that was born after the Spirit" in [Galatians 4:29](/galatians/4-29 "Paul's allegory of Ishmael persecuting Isaac") reinforces the idea of Ishmael's actions being malicious or persecutory.

#### Verse Breakdown
* **"And Sarah saw the son of Hagar the Egyptian":** This clause establishes the observer (Sarah), the subject of her observation (Ishmael), and his identity through his mother (Hagar, the Egyptian). The emphasis on Hagar's ethnicity subtly underscores her foreignness within the covenant family, a distinction that becomes significant in the subsequent demand for expulsion. Sarah's "seeing" is not passive but leads directly to her decisive action.
* **"which she had born unto Abraham":** This phrase explicitly states Ishmael's paternity, acknowledging his direct biological link to Abraham. This fact is crucial because it makes Abraham's subsequent decision to expel Ishmael particularly painful, as he is sending away his own flesh and blood, a son he had raised for thirteen years. It also highlights the complex family tree created by human attempts to fulfill divine promises.
* **"mocking":** This single word, *tsâchaq*, is the catalyst for the entire ensuing drama. Its ambiguous nature allows for various interpretations, but Sarah's strong reaction, coupled with later biblical commentary, points to a hostile or persecutory intent rather than innocent play. Ishmael's action, whatever its precise form, was perceived by Sarah as a direct threat or insult to Isaac, the true heir of the promise.

#### Literary Devices
The narrative of Genesis 21:9 employs several significant literary devices. **Foreshadowing** is evident, as this verse marks the initial, overt manifestation of the deep-seated conflict between the two sons, foreshadowing not only Ishmael's eventual expulsion but also the ongoing tension between their descendants. The characters themselves serve as **Symbolism**: Ishmael represents the fruit of human effort and impatience, born "after the flesh," while Isaac symbolizes the miraculous fulfillment of divine promise, born "after the Spirit." This symbolic contrast is later leveraged by the Apostle Paul in his theological arguments. There is also a subtle **Irony** in the use of the word *tsâchaq* ("to laugh" or "mock"). Sarah herself had laughed in disbelief at the promise of a son, and now her son is the object of another's potentially derisive laughter, highlighting the complex and often painful interplay of human emotions and divine plans.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 21:9 serves as a profound theological narrative, illustrating the intricate interplay between human choices and divine sovereignty. Ishmael's very existence was a direct consequence of Sarah and Abraham's attempt to fulfill God's promise through their own means, rather than patiently waiting on His perfect timing. This verse powerfully demonstrates the inevitable strife and heartache that can arise from such actions, underscoring that human contrivance cannot supersede or improve upon divine design. Despite the profound human failings, jealousy, and strife depicted, God's ultimate plan and promises for Abraham's lineage through Isaac remained secure, highlighting His unwavering faithfulness and sovereignty as He works through imperfect people and challenging circumstances to achieve His perfect will. The conflict between Ishmael and Isaac also serves as a potent allegory for the ongoing spiritual battle between the "flesh" and the "Spirit."

* [Genesis 16:1-4](/genesis/16-1-4 "Hagar and Ishmael's Origin")
* [Galatians 4:22-31](/galatians/4-22-31 "Paul's Allegory of Hagar and Sarah")
* [Romans 9:6-9](/romans/9-6-9 "God's Choice of Isaac")

### REFLECTION AND APPLICATION
Genesis 21:9 serves as a powerful reminder of the ripple effect of our choices, demonstrating that decisions made outside of God's perfect will can have long-lasting and painful consequences for individuals and families. It underscores the destructive power of jealousy and the complexities of family dynamics, urging believers to seek God's wisdom in resolving disputes and protecting the vulnerable within their own spheres. Just as Isaac represented God's promise, we are called to protect and nurture what God has entrusted to us, discerning subtle forms of opposition or persecution that might threaten our spiritual inheritance or the purity of the gospel. This narrative challenges us to trust in God's timing and methods, rather than resorting to human shortcuts that often lead to greater complications and heartache. It also calls us to examine our own hearts for any "Ishmael" born of our impatience, and to release them into God's sovereign care, trusting Him to sort out the consequences and fulfill His promises in His way.

#### Questions for Reflection
* **How do I tend to respond when human efforts or plans conflict with God's clear promises or timing in my life?**
* **In what ways might I be tempted to "mock" or undermine what God is doing in others' lives, perhaps out of jealousy or insecurity?**
* **What "promises" or spiritual inheritances has God entrusted to me that I need to protect and nurture from subtle or overt opposition?**

### FAQ
**What exactly was Ishmael doing when he was "mocking" Isaac?**

Answer: The Hebrew word *tsâchaq* (צָחַח), translated as "mocking," is quite versatile and can mean "to laugh," "to play," or "to mock/scorn." While some interpretations suggest innocent child's play, the context strongly points to a more hostile or derisive action. Sarah's immediate and severe reaction, demanding Ishmael's expulsion, indicates she perceived his behavior as a serious threat or insult to Isaac. Furthermore, the Apostle Paul's interpretation in [Galatians 4:29](/galatians/4-29 "Paul's allegory of Ishmael persecuting Isaac"), where he states that Ishmael "persecuted" Isaac, solidifies the understanding that Ishmael's actions were not harmless but rather an act of hostility, ridicule, or a challenge to Isaac's status as the primary heir.

**Why was Sarah's reaction so extreme, demanding Ishmael's expulsion?**

Answer: Sarah's reaction, though seemingly harsh, stemmed from a complex confluence of factors. Primarily, it was driven by her protective instincts for Isaac, the long-awaited son of promise, through whom God's covenant with Abraham was to be established. She likely viewed Ishmael's "mocking" as a direct threat to Isaac's inheritance and well-being. Additionally, Sarah harbored long-standing jealousy and resentment towards Hagar and Ishmael, stemming from Hagar's earlier contempt for her (as seen in [Genesis 16:4](/genesis/16-4 "Hagar despises Sarah")) and the painful reminder that Ishmael was the product of her own impatient attempt to fulfill God's promise. From a broader theological perspective, this expulsion was also part of God's sovereign plan to clearly establish the covenant line through Isaac alone, ensuring the distinctiveness and purity of the promised seed.

### CHRIST-CENTERED FULFILLMENT
The conflict between Ishmael, born "after the flesh" through human effort and contrivance, and Isaac, born "after the Spirit" through divine promise and miraculous intervention, directly foreshadows the greater spiritual reality fulfilled in Christ. As the Apostle Paul powerfully articulates in [Galatians 4:29](/galatians/4-29 "Paul's allegory of Ishmael persecuting Isaac"), this narrative serves as a profound allegory for the ongoing tension between those who rely on human works, the law, or fleshly efforts for righteousness, and those who are truly children of God through faith in Christ Jesus. Isaac, the true and chosen heir, prefigures Christ, the ultimate promised Seed through whom all the nations of the earth would be blessed, as prophesied in [Genesis 22:18](/genesis/22-18 "All nations blessed through Abraham's Seed"). Just as Ishmael's mocking threatened Isaac's inheritance and position, so too does the "flesh"—whether manifested as legalism, self-righteousness, or worldly opposition—persecute those who live by the Spirit and are truly in Christ. Ultimately, however, God's true children, those who are united with Christ by faith, are the rightful heirs of the heavenly promises, inheriting eternal life and all the blessings of the new covenant, not through their own efforts but through the grace and righteousness of Jesus Christ, the one true Son of Promise, as declared in [Romans 8:17](/romans/8-17 "Heirs with Christ").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 16:15

¶ And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael.

Galatians 4:29

But as then he that was born after the flesh persecuted him [that was born] after the Spirit, even so [it is] now.

Genesis 16:1

¶ Now Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name [was] Hagar.

Galatians 4:22

For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.

2 Chronicles 30:10

So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun: but they laughed them to scorn, and mocked them.

Lamentations 1:7

Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, [and] did mock at her sabbaths.

Psalms 44:13

Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.