How Are We to Understand Ishmael’s Mocking of Isaac?

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The Context of the Event

Genesis 21:8-10 records a pivotal moment in the household of Abraham. Isaac, the son of promise, had reached the age of weaning, and Abraham held a great feast to mark the occasion. However, the joy of the celebration was marred by an incident involving Ishmael, Abraham’s firstborn son through Hagar:

“And the child grew and was weaned. And Abraham made a great feast on the day that Isaac was weaned. But Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking. So she said to Abraham, ‘Drive out this slave woman with her son, for the son of this slave woman shall not be heir with my son Isaac.’” (Genesis 21:8-10)

At first glance, Ishmael’s behavior might seem like ordinary sibling rivalry. However, a closer examination of the Hebrew term used for “mocking” (מְצַחֵק, mĕṣaḥēq) and the New Testament interpretation in Galatians 4:29 suggests that something far more serious was taking place.

The Meaning of “Mocking” in Genesis 21:9

The Hebrew verb mĕṣaḥēq is the same root word from which Isaac’s name (yiṣḥāq) is derived, meaning “laughter.” However, in this context, the word does not simply refer to innocent playfulness. The same verb is used elsewhere in Scripture to describe sinful or mocking behavior. For example:

Genesis 19:14 – Lot’s sons-in-law thought he was “jesting” (mĕṣaḥēq) when he warned them about Sodom’s impending destruction, indicating they dismissed his words with ridicule.
Genesis 26:8 – The term describes Isaac’s affectionate, possibly flirtatious, interaction with Rebekah.
Exodus 32:6 – The Israelites engaged in idolatrous revelry around the golden calf, described with mĕṣaḥēq.

Given this pattern, the term in Genesis 21:9 likely conveys a harmful or contemptuous action rather than innocent amusement. K. A. Mathews notes:

“The word in our passage (mĕṣaḥēq, piel), however, usually conveys a harmful nuance, and Sarah’s stern and swift reaction agrees that some untoward behavior occurred. Exactly what Sarah witnessed is unstated. That Ishmael publicly ridiculed the name of the toddler or the celebratory events surrounding his birth fits well the negative nuance of the term and the obvious wordplay on the name ‘Isaac.’”

The Apostolic Interpretation: Ishmael’s Persecution of Isaac

The Apostle Paul provides divine commentary on this passage in Galatians 4:29:

“But just as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now.”

Paul interprets Ishmael’s actions not as mere jesting but as a form of persecution. The Greek word he uses (diōkō) suggests an active and systematic mistreatment, including ridicule, harassment, and oppression. This means Ishmael’s behavior was not simply a moment of childish teasing, but rather an ongoing attitude of hostility toward Isaac.

The Underlying Conflict: A Clash of Inheritance

Sarah’s response to Ishmael’s behavior seems drastic:

“Drive out this slave woman with her son, for the son of this slave woman shall not be heir with my son Isaac.” (Genesis 21:10)

This statement reveals the heart of the issue—inheritance. According to the customs of the time, even though Ishmael was born to Hagar, a slave woman, as Abraham’s firstborn he might have had a claim to the family inheritance. Isaac, however, was the child of promise (Genesis 17:19), and Jehovah had already made it clear that His covenant would be established through him (Genesis 17:21).

Sarah’s concern was not just about Isaac being mocked—it was about protecting Isaac’s rightful place as heir. She perceived Ishmael’s attitude as a potential threat to Isaac’s position. While Sarah had previously attempted to secure an heir for Abraham through Hagar (Genesis 16:1-4), she now saw the consequences of her mistake.

Abraham’s Reluctance and Jehovah’s Confirmation

Initially, Abraham was distressed by Sarah’s demand, as Ishmael was still his son (Genesis 21:11). However, Jehovah instructed him to heed Sarah’s words:

“Do not be distressed because of the boy and your slave woman. Listen to everything that Sarah says to you, for through Isaac your offspring will be named. But I will also make a nation of the son of the slave woman, because he is your offspring.” (Genesis 21:12-13)

Jehovah confirmed that Sarah’s insistence on expelling Hagar and Ishmael was in alignment with His divine plan. While Ishmael was not the child of promise, Jehovah still had a purpose for him, promising to make him into a great nation (Genesis 21:18).

Ishmael’s Age and Intentions

A further detail that adds weight to this interpretation is Ishmael’s age at the time of the event. Genesis 16:16 states that Abraham was 86 years old when Ishmael was born. By the time Isaac was weaned (typically around 2-3 years old), Abraham was around 103 years old, making Ishmael about 17 years old—not a young child, but a near-adult.

This means Ishmael’s actions were not those of an innocent child teasing a younger sibling. Rather, as a young man, he may have been exhibiting a sense of superiority or resentment toward Isaac. Given the cultural importance of birthright and inheritance, Ishmael may have harbored bitterness over the fact that he had been displaced as the primary heir.

The Expulsion of Hagar and Ishmael

Following Jehovah’s instruction, Abraham sent Hagar and Ishmael away (Genesis 21:14). While this may seem harsh, Jehovah’s continued care for Ishmael is evident. Though they wandered in the wilderness and nearly perished, Jehovah provided for them, ensuring that Ishmael would survive and become a great nation (Genesis 21:15-21).

The Theological Significance

Paul’s use of this event in Galatians 4:21-31 illustrates a broader spiritual principle. Ishmael represents those who attempt to obtain righteousness through human effort (the flesh), while Isaac represents those who receive God’s promises by faith (the Spirit). The persecution of Isaac by Ishmael is used as an analogy for the persecution of true believers by those who reject God’s plan of salvation through Christ.

Paul concludes:

“So then, brothers, we are not children of the slave woman, but of the free woman.” (Galatians 4:31)

This reinforces that the true people of God are those who, like Isaac, inherit the promise through faith—not by human works or lineage.

Conclusion

Ishmael’s mocking of Isaac was not mere childhood play but a significant moment of persecution. His actions reflected a deeper resentment over inheritance and the divine promise given to Isaac. Sarah’s demand for Ishmael’s expulsion was not an impulsive overreaction but a necessary step in preserving Isaac’s role as the rightful heir.

Jehovah’s response affirmed this course of action, showing that His covenant would continue through Isaac, while still ensuring that Ishmael would have his own destiny apart from the chosen line. The Apostle Paul later used this account to illustrate the broader conflict between law and grace, showing that the children of promise, like Isaac, are those who inherit God’s blessings through faith.

Ultimately, this event serves as a powerful reminder that God’s plans cannot be overridden by human effort. Ishmael was the product of Sarah and Abraham’s attempt to fulfill God’s promise through their own means, but Isaac was the fulfillment of Jehovah’s sovereign will. Just as Ishmael opposed Isaac, so too do those who rely on human works oppose those who walk by faith. The believer’s inheritance is secure, not through fleshly means, but by the promises of Jehovah.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).