Gospel Light Christian Church Thru-The-Bible Series (19.3)
The Book of Genesis
Genesis Chapter 21 - Read this Bible passage
once through before referring to the notes below.
The Fulfillment of the Promise – The Birth of Isaac
v.1-2 When “the LORD visited Sarah,” the great suspense and tension that had begun
in chapter 12 ended. The emphasis in these 1st two verses is the reliability of the Word of the LORD – three
times this point is stated in relation to the birth (“as he had said,” “as he had spoken,” “which God had spoken
to him”). The specific Word of God that was “laughed” at (cf. 17:17; 18:12) and endangered many times by
the weaknesses and failures of His servants is now fulfilled against all human odds.
The word “visited”
is used in two ways in the Old Testament: the LORD’s coming to judge (cf. Is. 24:21; Jer. 9:25; Hos. 12:3) and His
coming to bless someone (cf. Gen. 50:24; Ruth 1:6). It
describes a divine intervention in a person’s life that shapes or alters destiny. It is significant that
in Genesis this word is used to announce the fulfillment of the promise of the seed to Abraham, an intervention
that would change the destiny of the people of God, and eventually shape the entire course of human history through
the birth of Jesus Christ.
v.3-5 Both the naming of this son and the performance of the rite
of circumcision were acts of obedience to the LORD’s previous commands (cf. 17:12; 19). As the LORD had provided
the child in accordance with His Word, so too acted Abraham in relation to the promised son in accordance with
His Word. The man of faith expresses his faith through obedience to the LORD’s instructions when God does
the miraculous in fulfillment of His promises. These acts of obedience are a proclamation that it is entirely
of the LORD that the “marvelous” has occurred – Isaac’s birth when Abraham was 100 years and Sarah ninety was an
evidence of God’s particular blessing and grace.
v.6-7 Those who waited in the expectation of faith for the fulfillment of God’s promises rejoices
when the time arrived.The meaning of the name “Isaac” (“he laughed”) has a new turn for Sarah said, “God hath made me to laugh, so that all that hear will laugh with me”.“Isaac” would now be a reminder of God’s faithfulness to His promise that brought the “laugh”
of joy to His people and praise to His name, although the initial “laugh” of disbelief would never be totally be
forgotten in the name.
The Conflict over “Sonship” and the Removal of the Threat to the Promise
v.8-9 While the birth of Isaac was a happy event for Abraham and
Sarah, it was also distressing because the effects of their act of impatient unbelief remains in their life.Believers need be warned that while
they have the freedom to choose they own course of actions in life, they cannot avoid the consequences of those
actions. The consequences of works done in the flesh (i.e. in unbelief) often remains in our life, causing
tensions and grief to our heart, even when the blessings from God comes.
Ishmael’s (who had grown to youthful vigour) prospects and expectations of inheriting the great wealth and power
of his father are suddenly shattered with the appearance of the true heir. On the occasion of a great feast
given in honour of Isaac, Ishmael is guilty of insolence, of mockery and insult – “Sarah saw [him]…mocking”. The Hebrew construction of the word “mocking” indicates that this
was no simple laughter but “ridicule” (cf. Gen. 19:14; 39:14-17).
v.10-11 Sarah’s plan, in response, was to expel Hagar and Ishmael.First, she lowered the status of
Hagar from “handmaid” (16:1) to “bondwoman” (v.10). Second, she distinguished Ishmael as “her [Hagar’s] son from Isaac as “my son, even with Isaac”. Abraham was grieved over the matter because
both are his sons but the distinction was that one was the product of unbelief and the other was the promise of
faith. There would have been no grief if there had not been such a major breach of faith.But since the situation is already as such, and God once again graciously
intervened.
v.11-13 The tension and difficulty arose over “sonship” and it was
to be resolved through the identification of the “true son, or heir”. God confirmed Sarah’s son as the heir,
referring to him by name, “Isaac,” but referred to Ishmael only as “the
lad” and Hagar as the “bondwoman”. The LORD directed Abraham to remove the threat to the
Promise in this crisis by confirming the wisdom of sending them away.However, God assured Abraham with another promise that He would protect
and provide from them.
v.14-21 Sending Hagar and Ishmael away, with enough food and water
for the journey, was not easy for Abraham because he knew that it would not take long for the meager provisions,
which she and Ishmael could carry, to be exhausted. The provisions were indeed soon exhausted and Ishmael
became so weak that Hagar had to drag (“cast”) him to the shade of a shrub. Hagar was familiar enough with the relentless oppression of the
wilderness to realise that death was imminent – “Let
me not see the death of the child.And she sat…and wept”.
v.17-21 The divine approval of sending away Hagar and Ishmael was
a sign not of divine abandonment of Ishmael but of protection for Isaac. God had not abandoned Ishmael, even
though he was the result of Abraham’s unbelief, but He provided for the resolution of a tension that could have
no other solution. Here, we see that God loves and cares for the outcasts in the wilderness too. God
desires to be the God of the outcast, the rejected, the abused, the dying. The plight of Hagar should draw
our sympathy because she was an unfortunate woman caught in the web of Abraham and Sarah and their faltering efforts
to achieve their destiny through their own schemes.
In the wilderness God therefore “heard the
voice of the lad” (which indicates that they had faith in God), directed the woman
and her son to water, and renewed His promise of a great future for this son of Abraham. The deliverance
of Hagar and Ishmael should evoke hope in us for all are caught in unfortunate situations – God did not let them
die in the wilderness but gave them a new life and a great future. The statement that “God was with the lad” is a definite indication that God’s blessing remained
with Ishmael.
Abraham’s Covenant with Abimelech
v.22-24 At some point, Abraham migrated from Gerar southeast to Beersheba.The journey would not have been a
long one, although it would have covered some rugged territory. It appears that Abimelech exercised significant
control over a vast area southeast of Gerar.
The acknowledgement by Abimelech “God is with
thee in all that thou doest,” formed the reason why he wanted a covenant with
Abraham and it also proved that God’s determination to bless Abraham was fulfilled in the presence of others in
some significant ways. The presence of God ensures protection and provision for those who enjoy it (Ps. 46:7,11).
Abimelech also wanted an oath (“Now therefore
swear unto me here by God”) from the patriarch so that he would not deal falsely
with him. Abraham was eager to comply with such a covenant because it was occasioned by a recognition of
what God had done for him and it would be reciprocal. Later, Israel’s foreign policy included the encouragement
of peaceful co-existence with other tribes (cf. Deut. 20:10-11) and Christian today are also exhorted, “If it be possible, as much as lieth in you, live peaceably
with all men” (Ro. 12:18).
v.25-27 This incident occurred before they had made any peaceful
covenant. The phrase “violent taken away” indicates that Abraham made a formal, legal complaint as the Hebrew word came to be used in the law
for the violation of another man’s property. Once again, Abimelech protested his ignorance and innocence
of any intentional violation. This account teaches that such disputes as this can be settled peacefully,
and a covenant would help ensure that they would not be repeated by the parties involved.
The New Testament frequent enjoins such a peaceful settlement of disputes, wherever possible (cf. Mark 9:50; 2 Co. 13:11; 1 Thess. 5:13).
Christians need to remember that we are actively engaged in spiritual warfare against sin and the devil (cf. Eph. 6:12) but not against fellow sinners,
who have not trusted Christ yet.Therefore, a peaceful settlement over disputes whenever possible should the aim of a Christian.
v.28-30 With his present of the seven animals to make the oath, Abraham
convinced Abimelech that he had dug the well.
v.31-34 The place was called “Beersheba,” which possibly means “the well of the seven” (i.e. the seven
lambs that symbolised a mutual oath), because the two of them swore there.
Abraham’s planting a tree (“grove”) in Beersheba presumed a constant supply of water and indicated a determination to stay in the region.
The tree was meant to be a lasting landmark to God’s provision – God would continue to bless with water.Because the prosperity from God’s
presence was evident to all parties involved, the peaceful co-existence with the people of Abraham’s sojourn may
be ensured through the covenant. Now, the responsibility to use both to the honour of “the everlastingGod” begins – Abraham “called there on the name of the LORD”.