Genesis Chapter 21

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397. GENESIS - Chapter 21

"For Sarah conceived, and bare Abraham a son in his old age"

THE BIRTH & OFFERING OF ISAAC (Chapter 21-22:19)

The centre of attention reverts to the fulfilment of the promise of a child, with Sarah as the mother. The birth of Isaac results in a series of crises in the household of Abraham involving Hagar and Ishmael. The narrative is not only a literal account of what actually happened, but is also allegorical of the purpose of God. Paul uses it in that way (see Gal. 4:21-31), and shows that in these incidents there is a typical foreshadowing of Yahweh's dealings with the spiritual and natural seeds of Abraham. Considered as allegory, the history foreshadows the future of the Ecclesia of God in relation to the nation of Israel, to the setting up of the Kingdom of God on earth.

Sarah's Joy At The Birth Of Isaac — vv. 1-7.

Strengthened in her faith, Sarah conceives and bears a son. Her previous laughter of disbelief is turned into one of real joy. The child, the seed of promise, is given the name of Isaac, and incorporated into the covenant of promise by the rite of circumcision.

VERSE 1

"Yahweh visited Sarah as He had said" — The covenant name is again introduced as is appropriate in any development which directly affects its fulfilment. The verb "visited" is the Hebrew paqad which signifies to remember with love or in judgment. Obviously the former applies in this context.

"And Yahweh did unto Sarah as He had spoken" — He strengthened her to conceive (Gen. 17:19,21; 18:10,14; Heb. 11:11). What Yahweh promises, He will perform. See Num. 23:19; Heb. 6:18. Three times, in these two verses, all that happened is said to be in accordance with the Word spoken. It gave strength to Abraham to beget, it strengthened Sarah to conceive, it strengthened Isaac to be born (cp. Luke 1:72). It is appropriate, therefore, that Christ, the true seed of promise should be described as the Word made flesh (John 1:14). In this also the virgin Mary was strengthened to conceive (Luke 1:35) and the Son was strengthened to fulfil the divine will in him (Psa. 80:15).

VERSE 2

"For Sarah conceived, and bare Abraham a son in his old age" — She had become full of faith in the promised seed now revealed in fact.

"At the set time of which God had spoken to him" — See Gen. 17:21. The term Elohim is used here, for Yahweh's Elohistic ministers had acted thus on His behalf. See Gen. 17:16; Psa. 103: 20-21.

VERSE 3

"And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac" — Isaac signifies Laughter or Joy. His name suggests the rejoicing to which the covenant introduces true believers (Phil. 4:4).

VERSE 4

"And Abraham circumcised his son Isaac" — He thus was inducted into the covenant. See Gen. 17:12. Circumcision was the typical repudiation of the flesh — Rom. 2:28; Deut. 30:6; 1 Cor. 7:19. 

"Being eight days old" — Eight is the number of perfection, pointing forward to the eighth millennium, when finally all flesh shall be cut off (Rev. 20:12-15). 

"As God had commanded him" — Ch. 17:10-12.

VERSE 5

"And Abraham was an hundred years old, when his son Isaac was born unto him"— This is the number of completion. He had waited twenty-five years for the fulfilment of the promise, blending faith and patience in the process (Rom. 4:20). The birth of Isaac is set forth as a display of Divine power (Rom. 4:17; Heb. 11:12).

VERSE 6

"Sarah said, God hath made me to laugh" — Her previous laughter of doubt (Ch. 18:12) had changed into that of the joy of faith. Yahweh made man to be happy, and has given him the means to be so. The word blessed as used in Psalm 1 and Matthew 5, means happy. It is possible to be happy now in the joyous benefits provided by the hand of Providence; how much more so in the age to come when we see the realisation of our hopes: "Behold, my servants shall sing for joy of heart" (Isa. 65:14).

"So that all that hear will laugh with me" — All who hear what? Hear of the promised seed, of whom Isaac was the type. Those who embrace Christ are enabled to "rejoice in hope of the glory of God" (Rom. 5:2). The words of Sarah find an echo in Mary's song of rejoicing at the impending birth of her son: "He hath regarded the low estate of His handmaiden; for, behold, from henceforth all generations shall call me blessed" or happy (Luke 1:48).

VERSE 7

"And she said" — It is possible to catch the note of excitement and joy in the expressions of Sarah at this time. She must have uttered the words of v. 6, then, after meditating upon the circumstances, commenced again with words that expressed her wonderment at the amazing occurrence.

"Who would have said unto Abraham, that Sarah should have given children suck?" — The fact that Sarah not only gave birth to a son but also suckled him, shows how complete was the miracle performed.

"For I have born him a son in his old age" — In the terms of the allegory, it was late in the history of the nation of Israel when the promised seed, the Messiah, was born. It was at "the set time" which God had appointed. Cp. v. 2 with Gal. 4:4.

The Weaning of Isaac — v. 8

Isaac is weaned, and a great feast is made to celebrate the occasion. Allegorically, this points forward to the change of diet brought about in Christ, and to the feast that he prepared for his followers (Luke 22:15).

VERSE 8

"And the child grew" — See similar language used in regard to Christ: Luke 2:40.

"And was weaned" — Paul taught that these things are allegorical (Gal. 4:24), so that the account can be interpreted in that light, as well as being accepted as a literal narrative of what happened. The verb gamal (to wean) signifies to treat or benefit a person. A child commences a more independent existence at such a state, and moves on to a stronger diet. The allegory represents Isaac as the multitudinous seed of promise. The ministry of Christ, the son of promise, brought about a change of diet as far as the multidinous seed were concerned. Paul taught: "Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed ... but after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus" (Gal. 3:23-26). Delivered from the curse of the law, given a stronger diet of faith in Christ, the Ecclesia was weaned of the law and given a stronger food to eat.

What was the age of Isaac when he was weaned? The declaration that Isaac was Abraham's seed and heir, took place some four hundred years before the Exodus (Gen. 15:13; Acts 7:6). On the other hand, the Exodus was 430 years after the call of Abraham and the covenant-promise made to him (Gen. 12:1; Gal. 3:17). As Abraham was 75 years old when he answered the call by entering the land (Gen. 12:4), and 100 years old at the birth of Isaac, the latter must have been five years old when he was weaned, and Abraham celebrated the occasion with the great ceremonial feast. Children were weaned much later in those days than is generally the case now. Samuel was given to Eli as soon as he was weaned, and commenced his service (1 Sam. 1:22-28; 2:11). Weaning could be from a milk diet, and not merely from that of the mother.

"And Abraham made a great feast the same day that Isaac was weaned" — It is in conformity with the allegory that Christ did likewise for his ecclesia (Luke 22:15) to commemorate a great change of diet. Law gave place to grace and faith.

Sarah's Anger At The Mocking Of lshmael —Vv. 9-11

Ishmael is found mocking at Isaac, and, Sarah's anger being aroused, he, and Hagar his mother, are expelled from the encampment of Abraham. This incident is used by Paul as being allegorical of the casting out of Israel from the land in A.D. 70: Isaac representing the spiritual seed of Abraham; and Ishmael standing for the natural seed in bondage to the law.

VERSE 9

"And Sarah saw the son of Hagar the Egyptian" — Hagar's name signifies wanderer, fugitive. Evidently she was acquired by Sarah when Abram went down into Egypt. In the allegory she represents the covenant made at Sinai (Gal. 4:25), which was given when Israel was a fugitive from Egypt.

"Which she had born unto Abraham" — The Law was the handmaiden to the Gospel (Gal. 3:24), as Hagar was handmaiden to Sarah. Israel reached national birth under the Law, so that the expressions of this verse are applicable to the allegory.

"Mocking" — The Hebrew tsachaq signifies to laugh in scorn, to deride. As Ishmael mocked at Isaac, so Israel under the law persecuted the Ecclesia. Paul commented: "As then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now" (Gal. 4:29). The R.V. renders mocking as playing, implying that Sarah's anger was unreasonable; but the A.V. rendition is borne out by Paul's words quoted above.

VERSE 10

"Wherefore she said unto Abraham, Cast out this bondwoman and her son" — In Paul's allegory, Hagar represents the old covenant, and Ishmael those descendants of Abraham who are under it. The confirmation of the covenant of promise through the offering of Christ, set aside the old covenant established by Law. Christ warned that the Kingdom of God would be taken from natural Jews, and given to a people revealing the fruits thereof (Matt. 21:43), which Peter identifies as the Ecclesia (1 Pet. 2:9). The old covenant was brought to an end by the sacrifice of Christ, and the people who clung to it were expelled from the land. Abraham was shown this in type.

"For the son of this bondwoman shall not be heir with my son, even with Isaac" — These words are cited by Paul in Gal. 4:30 as applying to the greater inheritance that Israel of the spirit receives as distinct from that which shall be obtained by Israel after the flesh. There was a typical fulfilment of this in the lifetime of Abraham when, just prior to his death, he "gave gifts" to the sons of the concubines he had, and "sent them away from Isaac" to whom he had given all his possessions (Gen. 25:5-6). The son of the bondwoman describes Israel under the curse of the law as Jews after the flesh are to this present day (Gal. 5:3). Elpis Israel includes the following comment:

"Israel was not always to be in bondage to the law of Moses. A great revolution was predetermined of God, which should result in the abolition of the Arabian covenant, and the dispersion of Israel among the nations. This is allegorically styled 'casting out the bondwoman and her son'; which was necessary for the good and all-sufficient reason that the Sinaitic constitution of the commonwealth of Israel was not adapted for the people and state when Christ should sit upon the throne of his father David, and the saints should possess the kingdom. The Law of Moses enjoined ordinances concerning the flesh, such as 'the water of separation' (Num. 19; Heb. 9:13), which would be quite incompatible with the realities of the Age to come. Under the law there was 'a remembrance again of sins every year' (Heb. 10:3) but under the New Constitution from heaven, 'the sins and iniquities of the people will be remembered no more' (Jer. 31:31-34). The Sinaitic constitution was faulty; it was therefore necessary that it should give place to one better, which shall be established on better promises (Heb. 8:6-7). Hence, the bondwoman was to be cast out to make room for a more perfect arrangement of the commonwealth" (see p. 252).

Thus the allegory of Ishmael and Isaac witnessed to the fact that the Law was not designed as a means of justification, and would have to give place to the Gospel of grace and of faith. In Romans 11:15, Paul, again makes reference to the "casting away" of Israel wedded to the Law as a means of justification, and this, too, seems an echo of Sarah's words.

Her words to Hagar may appear bitter; but they were drawn forth by the mocking of Ishmael. This created bitterness in Sarah, as the Jewish persecution of the Ecclesia, and the Judaistic mocking at the Gospel message, brought bitterness to the brethren of Christ.

VERSE 11

"And the thing was very grievous in Abraham's sight because of his son" — Abraham thus experiences the feelings of Yahweh towards His son, Israel. The defection of Israel was grievous in the sight of the Father. Paul expressed the mind of God when he wrote: "I have great heaviness and continual sorrow in my heart" regarding them (Rom. 9:2-4). Abraham had a natural affection for Ishmael, and desired that his two sons would live in amity one with the other.

Ishmael Banished But Protected By God —Vv. 12-13

Though exiled from the encampment of Abraham, Ishmael receives promise that he would ultimately develop into a great nation. In this he foreshadowed the state of Israel after the flesh to this day.

VERSE 12

"And God said unto Abraham, Let it not be grievous in thy sight" — When God takes charge of a matter it will work out for the benefit of all concerned. There may be temporary discomfort, but the ultimate result will more than compensate. The present affliction of Israel will finally be to the benefit of the nation. The prophet declared: "Ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it... and ye shall know that I have not done without cause all that I have done in it, saith Adonai Yahweh" (Ezek. 14:22,23). As it would have been impossible for Ishmael and Isaac to remain in the same encampment together, so it was impossible for God to overlook the bitter opposition of the Jewish people to the Gospel in Apostolic times. To do so would have permitted evil to triumph, and the proclamation of the Gospel to cease. Moreover, there was no future for an Israel in disobedience to God. To provide it with a future, it had to be disciplined, humbled, reformed; and the tribulation it experienced and continues to do so, is a contributory factor to that end. Similarly there would have been no peace in the encampment of Abraham while the mocking Ishmael remained. He needed severe discipline — as does Israel after the flesh (Jer. 30:11).

"Because of the lad" — In the terms of the allegory, Ishmael represented Israel under the Law.

"And because of thy bondwoman" — Representative of the Sinaitic covenant which Paul described as holy, and just and good (Rom. 7:12; cp. Gen. 16:3). 

"In all that Sarah hath said unto thee, hearken unto her voice" — Sarah represents the Abrahamic covenant which sets forth the principles of grace and faith.

"For in Isaac shall thy seed be called" —   These words are cited in Rom. 9:7 to prove that the call of the Gospel is on the basis of faith and not of flesh; and in Heb. 11:18 as the type of the seed of promise.

VERSE 13

"And also of the son of the bondwoman will I make a nation" —   The antitypical Ishmael is Israel after the flesh. This constitutes a promise that it will become a "great nation" (Gen. 12:2; Ezek. 37:21-22).

"Because he is thy seed" — Emphasising that it is not on the grounds of personal merit, but because of relationship to a man of outstanding faith. The righteous are a blessing to all connected with them (cp. Gen. 12:3). Thus a special privilege was granted to the families of Lot (Gen. 19:29), Rahab (Josh. 6:25), the descendants of David (1 Kings 11:12; 2 Kings 8:19; 19:34). On the same principle, the saints are accounted as the salt of the earth (Matt. 5:13), and are themselves saved "for Christ's sake" (Eph. 4:32; Acts 13: 38-39). So with Israel after the flesh. It will not be nationally redeemed because of personal merit, but "for the fathers' sakes" (Rom. 11:28); because of the promises made to Abraham, Isaac and Jacob.

Ishmael's Desperate Distress   Vv. 14-16

Hagar and Ishmael wander in the  wilderness of Beersheba until, their provisions spent, they despair of life. Ishmael as the weaker of the two, is placed under a shrub to die, whilst Hagar despairingly lifts her voice in weeping to God.

VERSE 14

"And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar" — These are the two necessities of life. Symbolically they represent the Lord Jesus Christ as the bread of life, (John 6:32-35) and the water of life (John 4:13-14). These were incorporated in the principles of the old covenant and both are found in the ritual of the tabernacle worship: the water in the laver, and the bread of the shewbread (fellowship) Table.

"Putting it on her shoulder" — As a burden to be borne. This is what the Word is to those limited to the old covenant (cp. Matt. 23:4).

"And the child"  — The Hebrew yeled signifies a youth. Ishmael was approximately 18 years of age. He was thirteen when he was circumcised, and at least fourteen when Isaac was born. The narrative suggests, however, that Ishmael was not physically strong, for he was unable to endure the rigours of the journey as well as did his mother.

"And sent her away: and she departed" — This was the second time that Hagar had been banished from Abraham's encampment (cp. Gen. 16:7): answering to the two scatterings of Israel; first, at the hands of the Babylonians; then by the power of Rome.

"And wandered" — The Hebrew verb, ta'an signifies to vacillate, to stray, to reel, to wander hither and thither. This suggests that she lost her way in the arid wilderness of Beersheba. Natural Israel has likewise strayed in the wilderness of the Gentile powers, without sound spiritual direction or purpose for many centuries (Isa. 8:21-22).

"In the wilderness of Beersheba"  —  Beersheba signifies Well of the oath. It derives its name from wells dug in the area by Abraham. The eyes of Hagar and Ishmael, however, were closed to such sources of water. Allegorically, Israel after the flesh, bound only to the old covenant, has wandered uncertainly in the wilderness of the nations (Rev. 17:3), with eyes blinded to the well of the oath, the Gospel confirmed by Christ. See Rom. 11:7.

VERSE 15

"And the water was spent in the bottle" — Allegorically, the Mosaic covenant had fulfilled its usefulness (Rom. 10:4), and, with the perfect sacrifice of Christ, its involved ritual was no longer effective (cp. Col. 2:20).

"She cast the child under one of the shrubs" — The translation is unfortunate. It gives the impression of a mother, in desperation, throwing an expiring infant under a bush. But, as we have seen, Ishmael was a young man of about eighteen years of age. The Hebrew word rendered "child" is yeled, signifying a youth. It is a word that is used to describe Daniel when he was taken to Babylon as a captive. Hagar evidently had been supporting her fainting son until it was beyond her, and then she pushed him under the shade of a shrub to avoid the intense heat of the wilderness sun. Allegorically, Israel after the flesh can derive no help from the old covenant, and must perish unless their eyes are opened to the living water of the Gospel of Christ. In the absence of this, the Law is only a "ministration of death." Not until Israel is brought to the extremity to which Ishmael was reduced, will their eyes be opened to the Truth (Ezek. 37:11; Jer. 30:5-7). Until then, "blindness in part" will remain with them (Rom. chapter 11). Nevertheless, it will be in "the wilderness of the peoples" that Yahweh will meet with His people (Ezek. 20:35), to revive their fainting spirit. 

Meanwhile, in the historical allegory, Hagar pushed the fainting Ishmael under a shrub, and left him to die. The old covenant cannot rescue its children from death (Rom. 7:9-10). Ishmael had mocked at the seed of promise, not comprehending that there is no hope in any other.

VERSE 16

"And she went, and sat her down over against him a good way off" —She could not help him, any more than can the Mosaic covenant lead to life in the absence of faith.

"As it were a bowshot" — This strange expression is rather appropriate to the allegory. Literally it signifies: about a shot of a bow. There is forgiveness in Christ; there is none in the Law in the absence of Christ. A Jew, under the Law and in the absence of grace, is always within "a shot of a bow." The Law was designed to emphasise the fact of sin (Rom. 7:13), and demonstrate that a person is physically related to death. In this regard it revealed the need for a Redeemer.

"For she said, Let me not see the death of the child" — The old covenant was intended to lead on to the life to be found in the new. It was intended to act as a school-master leading to Christ (Gal. 3:24), and thus was "ordained to life" (Rom. 7:10).

"And she sat over against him, and lift up her voice, and wept" — The old covenant instilled only fear and lamentation (Heb. 12:18-21). It can only weep; it cannot provide true comfort. Only the new covenant, made with Abraham and confirmed by Christ (Rom. 15:8) can do that.

Ishmael Saved by God — Vv. 17-21

 In Abraham's house, Ishmael had ample food. In fact, he "waxed fat and kicked" (cp. Deut. 32:15). But outside of it he is reduced to dire distress, and becomes desperately sick. The fact that Hagar has to support him implies that he was far from strong as a youth, and in need of help. In the wilderness his desperate state is such that only God can help him. In desperation, Ishmael cries unto God, and an angel is sent to reassure and strengthen him; and, above all else, to open his eyes to a well of saving water. God continues with him so that he receives renewed strength. He obtains a dwelling 

VERSE 17

"And God heard the voice of the lad" — In the extremity to which he was reduced, the moans, or prayers, of Ishmael must have been very weak. Yet God heard them, as He always will do so if we turn to Him. Ishmael means El hears, and is derived from the verb of this passage: shama, to hear. The time is coming when Israel, in great extremity (Jer. 30:5-9), and at the point of political death (Ezek. 37:11), will cry unto Yahweh, and He shall hear (Deut. 4:30, R.V.; Jer. 29:13-14; Matt. 23:39).

"And the angel of God called to Hagar out of heaven, and said unto her" — Hagar knew this voice, for she had heard it before (Gen. 16:7-11). The old covenant was an expression of the divine will, and Yahweh's voice had been heard in regard to it.

"What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is" — There is no real need for this distress, for Yahweh is always present to help. In turning unto God, Ishmael had come to realise that there was no hope of help in Hagar, that he must look in faith beyond her to what God can provide. The Law was designed to teach that. It is significant that when Paul desired to emphasise the need of justification by faith as against justification by the works of the Law, he quoted from the Law itself (Rom. 10:6-10). The Law was intended to lead to God, to Christ, and to faith, and so long as it was combined with Abrahamic faith and hope (allegorically, whilst Hagar remained within the house of Abraham) it could do that. Its sacrifices were a representation of the Christ-offering; its statutes and commandments an expression of the divine will; and forgiveness of sins was possible through the Seed of promise who would come. But in the encampment of Abraham, that seed had typically come, but had been rejected as such and mocked at by Ishmael, with the result that both mother and son had been ejected from Abraham's house and, allegorically, only the curses of the Law remained. That is the allegory revealed by Paul, and so wonderfully recorded here.

VERSE 18

"Arise, lift up the lad, and hold him in thine hand" — The Mosaic Covenant is yet to perform a service in bringing Israel back to God. Elijah will be the channel of this ministry. He will be to Israel in dispersion, as the angel of Yahweh was to the expiring Ishmael in the wilderness, and will reveal the true meaning of the Law unto Israel (see Mal. 4:4).

"For I will make him a great nation" — Literally interpreted, this promise reveals that the Arab nations will become great in the Kingdom of God (see Isa. 60:6-7).

In the terms of the allegory however, the promise relates to Israel according to the flesh. Israel is to become great in the Kingdom of God (Mic. 4:8; Ezek. 37: 2122; Ezek. 48).

VERSE 19

"And God opened her eyes" — Foreshadowing the opening of the eyes of Israel to the truth in Christ Jesus (Zech. 12:10).

"And she saw a well of water; and she went" — Allegorically, the life giving water of truth. It was by such a well that the Lord Jesus spoke words of life to a woman at Samaria (John 4), and provided for her and others to draw from the "water" of salvation. Zechariah predicts: "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness" (Zech. 13:1).

"And filled the bottle with water, and gave the lad drink" — In that day the true teaching of the Mosaic Covenant will be given to Israel after the flesh in order to lead them to Christ (Mal. 4:4; Rom. 11:25-26).

VERSE 20

"And God was with the lad" — As He will be with Israel after the flesh in the Age to come (Jer. 31:3-4, 15-20, 31-34; Ezek. 39:25-29; Joel 3:16; Zech. 8:13-15).

"And he grew" — The Hebrew gadal comes from a root signifying to twist, hence to grow large, or strong. This implies that Ishmael, previously, was a weakling, but after this experience, he quickly developed. The antitype is in accordance therewith. Israel has been weak in faith, and in dispersion, but Micah predicts the gradual growth in strength of Israel after the flesh, until it becomes the "first dominion" in the Kingdom of God (Mic. 4:6-8).

"And he dwelt in the wilderness" — The Hebrew midbar signifies pasture land. It is rendered speech (R.V. mouth) in Song 4:3, from dabar, to arrange (words). Midbar was the place where cattle were driven or pastured. Ishmael, therefore, became a cattle-man or a shepherd. Life in the open agreed with him, and aided his development. What a remarkable similarity to Israel today! Many Jews have left realms of commerce and trade for an open-air life in the Land, and Israel has developed accordingly. In the Age to come, the nation will act the part of shepherd to the rest of mankind, helping to draw them to God.

"And he became an archer" — The Hebrew qesheth is from a root, to bend, figuratively, to be strong, hence, capable for war. The Israel of the future is described as a warrior in Zech. 9:13, a warrior that Yahweh will use against the forces of Gentilism, bringing them into submission to Christ.

VERSE 21

"And he dwelt in the wilderness of Paran" — Paran signifies ornamental from a root to gleam, embellish, clear oneself, explain. Figuratively this will apply to Israel after the flesh in the Age to come. The nation will become prominent among all the other nations on the earth. Literally, the wilderness of Paran is a region located in the east central region of the Sinaitic Peninsula. It is bordered by the Arabah and the Gulf of Akaba on the east, and incorporated the wilderness of Zin, and Kadesh Barnea within its area. From Paran, the spies were sent out to search the land (Num. 13:26).

"And his mother took him a wife out of the land of Egypt" — Hagar was from Egypt and would find such a daughter- inlaw congenial. Figuratively, Egypt represents the world. There will be close union established between Israel and the Gentiles in the Age to come. As the former has been a curse, it will find Divine salvation, and will become a blessing (Zech. 8:13).

Abraham's Covenant with Abimelech — Vv. 22-26

The allegory continues, but now involves the Gentiles. It fittingly follows the story of the expulsion of Hagar and Ishmael, which Paul interprets as the rejection of an Israel seeking justification through works of the Law only. It takes us to a transaction between Abimelech and Abraham. Abimelech seeks to enter into covenant-relationship with Abraham. He realises that Abraham is a prophet (Ch. 20:7), for he received benefits from God because of him (Ch. 20:17), and accordingly had invited him to dwell with him in peace (Ch. 20:15). Now he seeks closer recognition, and Abraham shows that this is conditional upon him accepting the covenant, as had his Amorite friends previously (Gen. 14:14). This is typical of the future, when nations shall be incorporated into the Kingdom of God through the Abrahamic covenant (Rev. 11:15). Meanwhile Abraham and Isaac sojourn in the wilderness of Beersheba, and though persecuted by the inhabitants (v. 25), unlike Hagar and Ishmael, their eyes are open to available wells of water. As the allegory represents Ishmael as Israel after the flesh, so Isaac represents the Ecclesia of faith.

VERSE 22

"And it came to pass at that time" — At the time that Hagar and Ishmael were banished from the encampment of Abraham, typically at the first advent of the Lord.

"That Abimelech and Phichol" — Abimelech signifies My Father-King, and Phichol means The mouth of all (The English and Hebrew Bible Students' Concordance). In the allegory they are representative of Gentiles who were drawn to the Truth at the casting away of Israel. Paul wrote: "Have they (Israel) stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy" (Rom. 11:11).

"The chief captain of his host" — Host is better rendered army. As such, Phicol represented the Gentiles as a whole who recognise the divine benefits available in the faith of Abraham.

"Spake unto Abraham, saying, God is with thee in all that thou doest" — The time will come when Gentile rulers will acknowledge the Truth (see Ezek. 37:28; 39:23,28-29; Jer. 16:19). It will be apparent from the blessings that Yahweh will pour out upon Israel. Jeremiah predicts: "I will cleanse them from all their iniquity, whereby they have sinned against Me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against Me. And it shall be to Me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it" (Jer. 33: 89). Abimelech saw that God blessed Abraham, and rightly desired to share the privilege; the Gentiles shall do similarly in the Age to come, as they observe the blessings poured out upon Israel (Isa. 2:2-4).

VERSE 23

"Now therefore swear unto me here by God" — The word "swear" is shaba, a cognate word to sheba, oath, in Beersheba.

"That thou wilt not deal falsely with me" — He desired to enter into an irrevocable promise, one that would endure for all time. He observed Abraham's growing power, and realised that God was with him.

"Nor with my son, nor with my son's son" — He knew sufficient of the Gospel to realise that the benefits Abraham was enjoying would continue on to his posterity. Perhaps he had been told about the divine promises made to Abraham.

"But according to the kindness that I have done unto thee, thou shalt do unto me" — God had declared that He would bless those who bless Abraham, and whether Abimelech knew of this or not, it was upon that basis that he desired to enter into covenant relationship with Abraham. A kindness done to Israel for Abraham's sake will have its reward. Paul's earnest desire was to help the Jewish people. He wrote: "If the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things" (Rom. 15:27). Abimelech attempted to do that, and as his knowledge of Abraham and his beliefs increased, he desired to enter into closer relationship with him. His experience typified the eventual entrance of Gentiles into the family of faith, and demonstrated the truth of the divine covenant "In thee shall all nations be blessed" (Gen. 12:3; Gal. 3:8).

"And to the land wherein thou hast sojourned" — The covenant required that there should be no devaluation of the land by conquest on the part of either.

VERSE 24

"And Abraham said, I will swear" — He was prepared to enter into agreement with Abimelech; however, there was a matter of dispute between them that first had to be cleared up.

VERSE 25

"And Abraham reproved Abimelech" — The Hebrew yakach signifies to reason with and so prove to the satisfaction of the other party. Evidently Abimelech was unacquainted with the circumstances that Abraham now drew to his attention.

"Because of a well of water" — In the allegory, a well is representative of the Gospel, the water of life.

"Which Abimelech's servants had violently taken away" — During Gentile times, the spiritual seed of Abraham has suffered opposition from the powers that be. In the future Age, nations will be held accountable for their actions in that regard, and will be forced to acknowledge their error before being received by Christ (cp. Dan. 7:10-12). Babylon the Great will be completely destroyed because of her endorsement of such persecution (Rev. 18:24). As Abraham required that his right to the "well of water" be acknowledged before entering into covenant with Abimelech (v. 30); so in the future, nations will have to acknowledge the Abrahamic nature of the Hope before being incorporated into the Kingdom. The allegory, therefore, anticipated the opposition that the preaching of the Gospel would receive from Gentiles who, afterwards, would be compelled to accept the Abrahamic covenant.

VERSE 26

"And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but today" — Gentiles have been largely ignorant of the enormity of their conduct in opposing the preaching of the Gospel. Abimelech complained that he had never heard of this matter until that day. Let us so preach the Word that at Christ's return our Gentile neighbours will not be able to complain that they have never heard of the Gospel.

VERSE 27

"And Abraham took sheep and oxen" — He accepted Abimelech's excuse and assurances, and made ready to enter into covenant relationship with him.

"And gave them unto Abimelech" — These comprised a covenant present, as was normal (cp. 1 Kings 15:19). Notice, however, that on this occasion, the giving of gifts was one-sided. Abraham gave them to Abimelech, but Abimelech did not give them to Abraham! In like manner, the benefits of the Gospel are one-sided (cp. Eph. 3:2-8; 4:7-8).

"And both of them made a covenant" — The Hebrew is karath, cut a covenant. See note Gen. 15:18. Abraham thus entered into covenant-relationship with this Philistine, as previously he had done so with the three Amorites: Mamre, Aner, and Eshcol (Ch. 14:13).

VERSE 28

"And Abraham set seven ewe lambs of the flock by themselves" — He designed these as a witness that the well by which they sat belonged to Abraham (cp. v. 30).

VERSE 29

"And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?" — Abimelech's covenant of perpetual amity was followed by this oath of witness by which he acknowledged Abraham's right to the well. The word seven in Hebrew is the same as is used for oath (Heb. sheva, see v. 31), so that Abraham's action endorsed the basis by which amity would continue: acknowledgement of Abraham's right to the well, and the Abrahamic nature of the hope. Why ewe lambs? To express the hope that the covenant entered into would bear fruit.

VERSE 30

"And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well" — They were a witness proclaiming Abraham's right to the Well of the Covenant.

VERSE 31

"Wherefore he called that place Beer-sheba" — Beersheba signifies The Well of the Oath. The word sheba is Hebrew for seven, and seven ancient wells have been found adjacent to the city. One ancient well is traditionally identified as that of Abraham.

"Because there they sware both of them" — This establishes the meaning of Beer-sheba; it was the place of the covenant oath contracted.

VERSE 32

"Thus they made a covenant at Beer-sheba" — The covenant of v. 27 is the one referred to. The oath of witness was an integral part of it.

"Then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines" — There has been criticism of the Bible account. For example, Abimelech and Phichol are both mentioned again in transactions with Isaac (Gen. 26:26). Were they the same two men? We do not believe that they were. The names seem to be titles assumed by different people to designate their authority. Again, the description of the region as the land of the Philistines, has been criticised on the score that archaeological research indicates that the settlement of Philistines in Palestine was at a much later period. But though it is not disputed that the main wave of Philistine migrants took place much later than the days of Abraham, there is no reason to dispute that there were earlier migrations of those remarkable people. In fact, the evidence supports this. Who were the Philistines? Their name signifies Migratory or Wanderers. They came out from Caphtor (Casluhim), being descendants of Mizraim and Ham (1 Chron. 1:12; Amos 9:7). Caphtor has been identified as Crete, and the term kerethi ("Cretans") is used in Ezek. 25:16; Zeph. 2:5; 1 Sam. 30:14, to designate the Philistines. They are referred to 250 times in Scripture, mainly in Judges, 1 & 2 Samuel, and 1 Chronicles, and only 42 times outside of these books. It was during the period of the Judges that they established themselves in the land in consequence of which it received the title of Palestine: The Land Of The Wanderers (an apt title for Israel after the flesh). Archaeology reveals that the Cretans asserted themselves in other areas as well; and were noted for their advanced culture and military prowess. We will delay further consideration of them until dealing with the Book of Judges.

VERSE 33

"And Abraham planted a grove in Beer-sheba" — He obviously built an altar at this place, and the "grove" was related thereto. We have noted previously that the building and naming of altars were of great significance in the worship of the patriarch (see notes on Ch. 12:7,8; 13:18 etc.). The altar represented God in sacrificial manifestation and, therefore, was typical of Christ our altar (Heb. 13:10). The title given to it epitomised the hope of Abraham, expressing the revealed purpose of Yahweh. In this verse "grove" is eshel and should be rendered tamarisk tree, as in the R.V. The tamarisk tree is an evergreen, bearing pink and white flowers in spring, and growing to a height of 20 or 30 feet (6 or 9 metres). It is a bushy tree, and provides excellent shade. It yields a substance popularly known as manna. It is claimed to have some similarity to the manna provided the Jews in their wilderness wanderings (see Davis Dictionary).

Evidently Beersheba was on the border of the territory dominated by the Philistines in the days of Abimelech, so that Abraham's household and flocks must frequently have sojourned in the area. Cp. Ch. 26:15. He did so, doubtless, recognising the manna of life to others.

Why did Abraham plant this tree? For ornamental purposes? For its shade? By no means. At his age it must have seemed doubtful whether he would live long enough to enjoy either its appearance or its shade. He planted it as a memorial, as a symbol of his belief. It pointed forward to one who would "bear our sins in his own body on the tree" (1 Pet. 2:24), that we "being dead to sins, should live unto righteousness." One who would provide the manna of life, and himself become, as that tree at Beersheba, "planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper" (Psa. 1:3).

The tree was "in Beersheba," and thus in association with the Well of the Oath. Probably the water of the well fed the tree. Tamarisk trees grow readily in the dry environs of Beersheba to this day.

"And called there on the name of Yahweh, the everlasting God" — This was an outstanding act of worship, and for that purpose Abraham built the altar at Beersheba. See note on Gen 13:7. He called upon the name of Yahweh our strength, whilst also extending that it was part of the promised land.

The tree, the place, the altar, and the name are all significant, and dramatise Abraham's faith and hope, far more than a temporary arrangement typifying the permanent pact to be established with Gentiles in the Age to come

VERSE34 

"And Abraham sojourned in the Philistines land many days" — He was as the Strength of the righteous, and that Strength will have been revealed through the tree (1 Pet. 2:24; Psa. 1:3), and the altar (Heb. 13:10). Let us drive our roots deeply into soil fructified by the Well of the Oath, that we might draw upon its nourishment, and as trees of righteousness, display in ornamental beauty, the glory of Yahweh Olam  - He who will be the Strength of the Hidden Period or Eternity. When the Age to come dawns, Yahweh will be manifested.

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Elpis Israel - John Thomas

Dictionary- Davis 

PARAGRAPH QUESTIONS:

1. What does the name Beersheba mean?
2. Who was the great nation that came from Ishmael - literal and figuratively?
3. Who were Abimelech and Phichol?
4. What does water signify?
5. What is an Olam?
6. Where did the Philistines come from?

ESSAY QUESTIONS:

1. Ishmael mocked Isaac, how does this point forward to Christ?
2. How is the number seven associated with oaths?
3. What is maana representative of?
4. How does this chapter speak of Israel under the Law of Moses?
5. Can Africans come into Covenant relationship with the Jew? How is your answer supported by this chapter?
6. What does the wandering of Hagar and Ishmael in the wilderness typify?

DISCUSSION QUESTIONS:

1. How should we be like trees?
2. Should we follow the Mosaic Law today? E.g. Sabbath keeping?