2649、“给以撒断奶的那天”表示分离的状态。这从“日子”和“断奶”的含义清楚可知：“日子”是指状态（参看23，487，488，493，893节）；“断奶”是指分离（参看2647节）。从本章第一节开始，经上一直按下列顺序论述主的神性本质与人身或人性本质的合一：为了两者的合一，神性在人身或人性里面的存在（21:1）；人身或人性在神性里面的存在，因而一种相互合一（21:2，参看2004节）；这合一使人身或人性变成神性（21:3）；当主活在世上时，这一切逐渐并不断实现（21:4）；当理性处于接受的状态时，这一切就开始了（21:5）；经上描述了合一状态的性质，以及该状态的奥秘（21:6-7）；接下来直到21:12，则论述了从母亲那里所获得的人身或人性的分离；在本节，这种分离由以撒断奶来表示，并以下文夏甲的儿子被赶出家门来代表。由于主的神性与人身或人性，并人身或人性与神性的合一就是良善与真理的婚姻本身，天上的婚姻来自该婚姻，而天上的婚姻与主的国是一样的，所以经上提到了当以撒断奶时，亚伯拉罕所设摆的“大筵席”，以此表示该婚姻或合一的开始。这“筵席”和“断奶”若不表示某种隐藏的东西，永远不会被提及。
由于接下来论述的主题是对主一开始从母亲那里所获得的人身或人性的分离，以及最终对它的完全除去，所以要知道，主逐渐并不断（直到当祂得荣耀时的生命最后一刻）将纯人身或人性的东西与祂自己分离，并除去。纯人身或人性的东西就是主从母亲那里所获得的东西，祂将这种东西脱去，直到最后不再是她的儿子，而是神的儿子，不但在成孕时是神的儿子，在出生时也是，从而与父为一，因此就是耶和华自己。主在约翰福音中的话清楚表明，主将从母亲那里获得的整个人身或人性与祂自己分离，并脱去，以至于不再是她的儿子：
酒用尽了，耶稣的母亲对祂说，他们没有酒了。耶稣对她说，妇人，我与你有什么相干？（约翰福音2:3-4）
马太福音：
有一个人说，看哪，你母亲和你弟兄站在外边，想要与你说话。耶稣却回答那告诉祂的人说，谁是我的母亲？谁是我的弟兄？就伸手指着祂的门徒说，看哪，我的母亲，我的弟兄；凡遵行我天父旨意的人，就是我的弟兄、姐妹和母亲了。（马太福音12:47-50；马可福音3:2-35；路加福音8:20-21）
路加福音：
人群中有一个女人提高声音对祂说，怀你的母腹和你所吮吸过的乳房有福了。耶稣却说，那听了神的圣言而遵守的人才有福。（路加福音11:27-28）
此处，当那个女人在谈论祂的母亲时，主在谈论前面引用的经文所提到的人，即：“凡遵行我天父旨意的人，就是我的弟兄、姐妹和母亲了”，这等于说“那听了神的圣言而遵守的人才有福”。约翰福音：
耶稣见祂母亲和祂所爱的那门徒站在旁边，就对祂母亲说，妇人，看，你的儿子！然后对那门徒说，看，你的母亲！从那刻起，那门徒就接她到自己家里去了。（约翰福音19:26-27）
从这些话明显看出，主照着她看见祂在十字架上时所想的而对她说话；即便那个时候，祂也没有称她为母亲，而是叫她“妇人”；祂将母亲这个名转给了门徒所表示的那些人；因此，祂对门徒说：“看，你的母亲。”这个问题从主自己在马太福音中的话看得更清楚：
耶稣问法利赛人说，论到基督，你们以为怎样？祂是谁的子孙呢？他们对祂说，是大卫的。耶稣对他们说，那么，大卫在灵里怎么还称祂为主，说，主对我主说，你坐在我的右手边，等我把你仇敌放在你的脚凳下？大卫既称祂为主，祂怎么又是大卫的子孙呢？没有一个人能回答祂一言。（马太福音22:41-46；马可福音12:35-37；路加福音20:42-44）
因此，就肉体而言，祂不再是大卫的子孙。
至于分离并脱去主从祂母亲那里所获得的人身或人性，必须补充的是，那些对主的人身或人性持守纯肉体的观念，看待它如同看待其他任何人的人身或人性的人并不明白这一点。因此，对这些人来说，这些问题就是一块绊脚石。他们不知道，生命如何，这个人就如何，或我们的生命决定了我们是谁；生命的神性存在，或耶和华，自成孕时就是主的；并且这生命的存在通过合一而在祂的人身或人性里面显现。
Potts(1905-1910) 2649
2649. On the day when he weaned Isaac. That this signifies the state of separation, is evident from the signification of "day," as being state (see n. 23, 487, 488, 493, 893); and from the signification of "being weaned," as being to be separated (see n. 2647). From the first verse of this chapter the uniting of the Lord's Divine Essence with His Human Essence has been treated of, in this order: The presence of the Divine in the Human for the sake of unition (verse 1). The presence of the Human in the Divine, and thus a reciprocal unition (see n. 2004) (verse 2). From this unition the Human was made Divine (verse 3). And this successively and continually while the Lord lived in the world (verse 4). And this commenced when the rational was in a state to receive (verse 5). The state of the unition is described as to its quality, with its arcana (verses 6, 7). Now follows the separation of the maternal human, and this is continued down to verse 12; which separation is signified in this verse by the weaning of Isaac, and is represented in the following verses by Hagar's son being sent away out of the house. And as the union of the Lord's Divine with His Human and of His Human with His Divine is the very marriage of good and truth, and from it is the heavenly marriage, which is the same as the Lord's kingdom, therefore a great feast is mentioned which Abraham made when he weaned Isaac, by which the beginning of marriage or the first union is signified; which feast and weaning, but for the signification, would never have been mentioned. [2] As the separation of the first human, which the Lord had from the mother, now follows, and at length the full removal of it, it is to be known that the Lord gradually and continually, even to the last of His life when He was glorified, separated from Himself and put off that which was merely human, namely, that which He derived from the mother, until at length He was no longer her son, but the Son of God, not only as to conception but also as to birth, and thus was one with the Father, and was Jehovah Himself. That He separated from Himself and put off all the human from the mother, so that He was no longer her son, is manifest from His words in John:
When the wine failed, the mother of Jesus said unto Him, They have no wine. Jesus saith unto her, Woman, what [belongs] to Me and to thee ? (John 2:3, 4). In Matthew:
One said, Behold, Thy mother and Thy brethren stand without, seeking to speak to Thee. But Jesus answering said unto him that told Him, Who is My mother? and who are My brethren? And stretching forth His hand toward His disciples, He said, Behold My mother, and My brethren; for whosoever shall do the will of My Father who is in the heavens, the same is My brother, and sister, and mother (Matt. 12:47-50; Mark 3:2-35; Luke 8:20, 21). In Luke:
A certain woman out of the multitude lifting up her voice, said unto Him, Blessed is the womb that bare Thee, and the breasts which Thou didst suck. But Jesus said, Blessed are they that hear the Word of God, and keep it (Luke 11:27, 28). [3] Here, when the woman spoke of His mother, the Lord spoke of those described above, namely, "Whoever shall do the will of My Father, the same is My brother, and sister, and mother;" which is the same as this, "Blessed are they that hear the Word of God, and keep it." In John:
Jesus seeing His mother and the disciple whom He loved standing by, said unto His mother, Woman, behold thy son. Then said He to the disciple, Behold thy mother. Therefore from that hour the disciple took her to his own home (John 19:26, 27). From these words it is manifest that the Lord spoke to her according to her thought when she saw Him on the cross, and even then not calling her mother, but "woman;" and that He transferred the name of mother to those who are signified by the disciple; on which account He said to the disciple, "Behold thy mother." Still more manifest is this from the Lord's own words, in Matthew:
Jesus asked the Pharisees, saying, What think ye of Christ? whose son is He? They say unto Him, David's. He saith unto them, How then doth David in the spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand until I make Thine enemies Thy foot stool? If David therefore call Him Lord, how is He his Son ? And no one was able to answer Him a word (Matt. 22:41-46 Mark 12:35-37 Luke 20:42-44). Thus He was no longer the Son of David as to the flesh. [4] And further, in regard to the separation and putting off of the maternal human those do not comprehend this who have merely corporeal ideas respecting the Lord's Human, and think of it as of the human of any other man; hence to such these things are stumbling-blocks. They do not know that such as the life is such is the man, and that the Divine Esse [Being] of life, or Jehovah, was in the Lord from conception, and that a similar Esse of life came forth in His Human by means of the union.
Elliott(1983-1999) 2649
2649. 'On the day when he was to wean Isaac' means a state of separation. This is clear from the meaning of 'day' as state, dealt with in 23, 487, 488, 493, 893, and from the meaning of 'being weaned' as being separated, dealt with in 2647. Verse 1 onwards of this chapter has dealt in the following order with the Lord's Divine Essence united to His Human Essence:
The presence of the Divine within the Human, for the sake of the two being united, verse 1. The presence of the Human within the Divine, and thus a reciprocal union, dealt with in 2004, verse 2, From that union the Human was made Divine, verse 3. This was effected gradually and constantly while the Lord lived in the world, verse 4. It started to be effected when the rational was in a state to receive, verse 5. The nature of the state of union is described, together with the arcana of that state, verses 6, 7.
Now reference follows, and is continued through to verse 12, to the separation of the human received from the mother. That separation is meant in this present verse by 'the weaning of Isaac', and in those that follow it is represented by Hagar's son being cast out of the house. And because the union of the Lord's Divine with His Human, and of the Human with the Divine, is the marriage itself of Good and Truth, and from this marriage is derived the heavenly marriage, which is the same as the Lord's kingdom, mention is therefore made of 'a great feast which Abraham made when Isaac was weaned', by which is meant the first stage of that marriage or the first union. Unless this 'feast', and also the weaning, had had some hidden meaning, it would never have been mentioned.
[2] Since the subject which follows now is the separation of the first human which the Lord had from the mother and the total casting off of it ultimately, it should be recognized that right to the end of His life when He was glorified the Lord gradually and constantly separated from Himself and cast off that which was merely human. That is to say, He cast off that which He had derived from the mother, until ultimately He was no longer her son but the Son of God not only in conception but also in birth, and so was one with the Father and was Jehovah himself. The truth that He separated from Himself and cast off the whole of the human received from the mother, insomuch that He was her son no longer, is plainly evident from the Lord's own words in John,
When the wine failed, the mother of Jesus said to Him, They have no wine. Jesus said to her, O woman, What have you to do with Me? John 2:-3, 4.
In Matthew,
Someone said, Behold, Your mother and Your brothers are standing outside asking to speak to You. But Jesus answering said to the one who had told Him, Who is My mother, and who are My brothers? And stretching out His hand over His disciples He said, Behold My mother and My brothers; for whoever does the will of My Father who is in heaven is My brother, and sister, and mother. Matt 12: 47-50; Mark 3: 32-35; Luke 11: 27, 28.
In Luke,
A certain woman lifting up her voice out of the crowda said to Him, Blessed is the womb that bore You, and the breasts that You sucked. But Jesus said, Blessed are those who hear the word of God and keep it. Luke 11:-27, 28.
[3] Here, when the woman referred to His mother, the Lord spoke of those mentioned in the preceding quotation. That is to say, He spoke of 'whoever does the will of My Father is My brother, sister, and mother', which amounts to the same as saying, 'Blessed are those who hear the word of God and keep it'. In John,
Jesus seeing his mother, and the disciple whom He loved standing by, said to His mother, O woman, behold your son! Then He said to the disciple, Behold your mother! From that hour therefore the disciple took her to his own home. John 19:-26, 27.
From these words it is evident that the Lord spoke to her according to what she was thinking when she saw Him on the Cross - though He does not call her mother but woman - and that He gave the name mother instead to those meant by the disciple; hence His words to the disciple, Behold your mother! The matter is plainer still from the Lord's own words in Matthew,
Jesus questioned the Pharisees saying, What do you think about the Christ? Whose son is He? They said to Him, David's. He said to them, How is it then that David in the spirit calls Him Lord, saying, The Lord said to my Lord, Sit at My right hand until I make Your enemies Your footstool. If therefore David calls Him Lord, how is He his son? And no one was able to answer Him a word. Matt 22: 41-end; Mark 12: 35-37; Luke 20:-42-44.
Accordingly He was no longer David's son as to the flesh.
[4] As regards the separation and casting off of the human from the mother, it must be added that they have no conception of this who entertain merely bodily ideas about the Lord's Human and think of it as they do of the human of any other. To such people these matters are as a consequence stumbling-blocks. They do not know that as is the life so is the person, and that the Divine Being (Esse) of life, or Jehovah, was the Lord's from conception and that a similar Being (Esse) of life manifested itself within His Human through union.
Latin(1748-1756) 2649
2649. `In die cum ablactaret Jishakum': quod significet statum separationis, constat (c)a significatione `diei' quod sit status, de qua n. 23, 487, 488, 493, 893, et ex significatione `ablactari' quod sit separari, de qua n. 2647. A versu primo hujus capitis actum est de unitione Divinae Essentiae cum Humana Domini, hoc ordine; vers. 1, De praesentia Divini in Humano, unitionis causa: vers. 2, De praesentia Humani in Divino, ita de reciproca unitione, de qua n. 2004 vers. 3, Quod ex unitione illa Humanum factum Divinum: vers. 4, Et hoc successive et continue cum Dominus vixit in mundo: vers. 5, Quodque hoc incoharet, cum status rationali esset ut reciperet: vers. 6, 7, Describitur status unitionis quoad ejus quale, cum arcanis. Sequitur nunc de separatione humani materni, et continuatur usque ad vers. 12; quae separatio in hoc versu significatur per `ablactationem Isaci,' et in sequentibus repraesentatur per `filium Hagaris quod emissus domo'; et quia unio Divini Domini cum Humano Ipsius, et Humani cum Divino, est ipsum conjugium {1} Boni et Veri, ac inde est conjugium caeleste, quod idem est ac regnum Domini, ideo memoratur `convivium magnum quod fecit Abraham cum ablactaretur Isacus,' per quod primum conjugii seu prima unio significatur, (m)quod convivium nisi significavisset arcanum, sicut etiam ablactatio, nusquam memoratum fuisset.(n) [2] Quia nunc sequitur de separatione humani prioris quod fuit Domino a {2} matre, et tandem de ejus plenaria exuitione, sciendum quod Dominus successive et continue usque ad ultimum vitae cum glorificatus, separaverit a se et exuerit illud quod mere humanum fuit, quod nempe traxit a matre, usque tandem ut non amplius filius ejus esset sed filius Dei, sicut quoad conceptionem etiam quo nativitatem, et sic unus cum Patre, `et Ipse Jehovah: quod separaverit a se (c)et exuerit omne humanum quod a matre, ita ut amplius non esset filius ejus, patet clare a Domini verbis, apud Johannem, Cum deficeret vinum, dixit mater Jesu ad Ipsum, Vinum non habent; dicit illi Jesus, Quid Mihi et tibi, mulier? ii 3, 4:apud Matthaeum, Dixit quidam, Ecce mater Tua et fratres Tui foris stant, quaerentes Tibi loqui; at Jesus respondens dixit ei qui dixerat. Quis est mater Mea, et qui fratres Mei? et extendens manum Suam super discipulos Suos dixit, Ecce mater Mea, et fratres Mei; quisquis enim fecerit voluntatem Patris Mei, Qui est caelis, ille Meus frater, et soror, et mater, xii 47-49 [A.V. 47-50]; Marc. iii 32-35; Luc. viii 20, 21:
apud Lucam, Tollens quaedam mulier vocem ex populo, dixit Ipsi, Beatus venter qui peperit Te, et ubera quae suxisti; at Jesus dixit, Beati illi qui audiunt verbum Dei, et custodiunt illud, xi 27, 28;
[3] ubi cum mulier {3} de matre, Dominus de illis locutus {4} de quibus supra nempe `quisquis fecerit voluntatem Patris Mei {5}, ille Meus frater, {6} soror, et mater,' quod idem est cum his, `beati illi qui audiunt verbum Dei, et custodiunt illud': apud Johannem, Jesus videns matrem, et discipulum astantem, quem diligebat, dixit matri Suae, Mulier, ecce filius tuus; deinde dixit discipulo, Ecce mater tua; quare ab ista hora accepit eam discipulus apud se, xix 26, 27;
ex quibus verbis patet quod Dominus diceret ei sicut illa cogitabat cum videret Ipsum in cruce, sed usque non vocat illam matrem sed mulierem, et quod transferret matris nomen ad {7} illos qui significantur per discipulum, quare dixit discipulo, `Ecce mater tua': adhuc manifestius ab ipsis Domini verbis, apud Matthaeum, Jesus interrogavit Pharisaeos, dicens, Quid vobis videtur de Christo? cujus filius est? dicunt Ipsi, Davidis; dicit illis, Quomodo ergo David in spiritu Dominum Ipsum vocat, dicens, Dixit Dominus Domino meo, Sede a dextris Meis, donec ponam inimicos Tuos scabellum pedum Tuorum? si ergo David vocat Ipsum Dominum, quomodo filius ejus est? et nemo potuit Ipsi respondere verbum, xxii 39 ad fin.; Marc. xii 35-37; Luc. xx 42-44;
ita nec amplius fuit illius Davidis quoad {8} carnem. [4] Porro quod separationem et exuitionem humani materni attinet, hoc non capiunt qui mere corporeas ideas de Humano Domini habent, et cogitant de illo sicut de humano alius hominis, inde talibus scandala: illi non sciunt quod qualis vita talis homo, et quod Divinum Esse vitae, seu Jehovah, fuerit Domino a conceptione, et quod simile Esse vitae in Humano Ipsius exstiterit per unionem. @1 i Divini.$ @2 ex.$ @3 illa.$ @4 locutus after supra.$ @5 i Qui est in caelis.$ @6 i et.$ @7 in.$ @8 secundum.$