Gênesis 21
Warren Wiersbe · Citado em PreceptAustin
Gênesis 21
Wiersbe - What a testimony: “God is with you in all that you do’’ (Ge 21:22 nkjv). Abraham did not permit one lapse of faith to cripple him; he got right with God and made a new beginning. James Strahan said, “Men are not to be judged by the presence or absence of faults, but by the direction of their lives’’ (See Hebrew Ideals, page 146). God is willing to bless when we are in the place of blessing (Ps. 1:1–3+). (ED: ONE OF MY FAVORITE EXPRESSIONS IS THAT GOD IS NOT LOOKING FOR PERFECTION BUT FOR DIRECTION IN OUR LIVES. POSITIONALLY WE ARE PERFECT IN CHRIST, BUT EXPERIENTIALLY WE STILL GRAPPLE WITH OUR FALLEN FLESH.). Repeatedly in Genesis we see that others recognized God's hand on His covenant people - Isaac (Ge 26:28, 28:15), Jacob (Ge 30:27, 31:3, 46:4), and Joseph (Ge 39:2,3,21). Similarly we also see God was with Moses (Ex 3:12), Joshua (Josh 1:5, 17; 3:7), and David (2Sa 7:3). Beloved, wherever you are, whatever you are doing, you can know that God is with you! His Name Immanuel, God with us, testifies to that sure truth which should strengthen your faith and stimulate your walk for His glory and honor during your short stay on earth (Jas 4:14+, Ps 90:12). THOUGHT - Are you an "incognito disciple" of Jesus? Or do those people with whom you interact on a daily basis know that God is with you in all that you do? They should! If not, then you are disobeying your Lord and your eternal reward in heaven will be little (cf 2Co 5:10+, 1Co 3:10-15+, 1Ti 4:7-8+)! Jesus calls us as His disciples to be salt and light in the midst of this spiritually dark world (Mt 5:13, 14-16+, cf Php 2:14-15+). Beloved, how "salty" are you (cf Col 4:5-6+, 1Pe 3:15+)? How brightly does the Spirit of Jesus shine through you? Does your life give off an aroma of Jesus? (2Co 2:14,15,16+). Matthew Henry Concise - Ge 21:22-34. Abimelech felt sure that the promises of God would be fulfilled to Abraham. It is wise to connect ourselves with those who are blessed of God; and we ought to requite kindness to those who have been kind to us. Wells of water are scarce and valuable in eastern countries. Abraham took care to have his title to the well allowed, to prevent disputes in future. No more can be expected from an honest man than that he be ready to do right, as soon as he knows he has done wrong. Abraham, being now in a good neighbourhood, stayed a great while there. There he made, not only a constant practice, but an open profession of his religion. There he called on the name of the Lord, as the everlasting God; probably in the grove he planted, which was his place of prayer. Abraham kept up public worship, in which his neighbours might join. Good men should do all they can to make others so. Wherever we sojourn, we must neither neglect nor be ashamed of the worship of Jehovah. Genesis 21:23 now therefore, swear to me here by God that you will not deal falsely with me or with my offspring or with my posterity, but according to the kindness that I have shown to you, you shall show to me and to the land in which you have sojourned.” swear: Ge 14:22,23 24:3 26:28 31:44,53 De 6:13 Jos 2:12 1Sa 20:13,17,42 1Sa 24:21,22 30:15 Jer 4:2 2Co 1:23 Heb 6:16 I have: Ge 20:14 Genesis 21 Resources - Multiple sermons and commentaries CONFLICT RESOLUTION BEGINS Now therefore - Based on the truth that God was with Abraham. Swear (shaba; Lxx - omnuo) to me here by God (Elohim) that you will not deal falsely with me (deceive, cheat or trick me) or with my offspring or with my posterity, but according to the kindness (hesed) that I have shown to you, you shall show to me and to the land in which you have sojourned (gur to stay but without ownership rights ~ an alien) - Abimelech proposes a nonaggression pact with Abraham. Notice that this pagan Philistine ruler initiates the offer to Abraham. He calls him to swear by God (Elohim), and although he does not call Him "my God," clearly he recognizes His existence and His importance in Abraham's life. Next note that one of the conditions is that Abraham would not deal falsely with him. Why might he say that? Assuming this is the same Abimelech (some think not) as in Genesis 20, surely he has not forgotten the time Abraham deceived him (Ge 20:1-2+) almost costing him his life (see Ge 20:7+)! Notice also Abimelech desires this to be a lasting agreement, not just with him but with his offspring. Finally, notice Abimelech uses the word kindness which is the great Hebrew word hesed, a word that is frequently associated with covenant and in this context speaks of loyalty to the oath. He is appealing to Abraham to treat him kindly just as he had treated Abraham kindly (see Ge 20:14-16+). What seems to be Abimelech's motivation? From Ge 21:22 we detect that there might be an element of fear in Abimelech's proposal, because he knew that God was with Abraham and he had already experienced a display of His power in shutting and then opening the wombs of all his wife and maids in answer to Abraham's intercession (Ge 20:17,18+). There is also a practical motivation, which is assure water rights which was of vital importance in the arid conditions in this region (cf Ge 21:25). Genesis 21:24 Abraham said, “I swear it.” Ge 14:13 Ro 12:18 Heb 6:16 Genesis 21 Resources - Multiple sermons and commentaries ABRAHAM TAKES AN OATH Abraham said, “I swear (shaba; Lxx - omnuo) it.” - Hebrew word to swear (or take an oath) is shaba which is related to the Hebrew word sheba which means seven and thus swear means “to bind by seven things." This would seem to explain Abraham's subsequent interactions with Abimelech, especially giving him seven ewe lambs and naming the well where they cut covenant as "well of the seven" or Beersheba (Beer = well + sheba = seven). To swear (shaba) is translated in the Septuagint with omnuo which means to affirm the veracity of one’s statement by invoking a transcendent entity (Abimelech had asked "swear to me by God" in Ge 21:23), and frequently includes the implied invitation of punishment to come upon the one swearing the oath if he proves untruthful and/or fails to keep the oath. So Abraham is making a solemn agreement with Abimelech, but it was not yet a ratified covenant as they would cut in Ge 21:27! Swear (take an oath)(07650) shaba from sheba = seven) to swear, to take an oath, to make or swear an oath, swearing to someone, thus putting oneself under obligation to someone. "In general, shāvaʿ is employed in mainly these contexts: covenant making, where the parties involved made vows, oaths or promises to one another (Deut. 4:31; 1 Sa 20:42); oath taking, which was a serious transaction in Israel and involved a person's taking upon himself (and possibly others) a curse if that person did not carry out his oath faithfully; vow making, which was solemn and not to be broken (cf. Nu 30:2)." (CBL) Shaba in the Pentateuch - Gen. 21:23; Gen. 21:24; Gen. 21:31; Gen. 22:16; Gen. 24:3; Gen. 24:7; Gen. 24:9; Gen. 24:37; Gen. 25:33; Gen. 26:3; Gen. 26:31; Gen. 31:53; Gen. 47:31; Gen. 50:5; Gen. 50:6; Gen. 50:24; Gen. 50:25; Exod. 13:5; Exod. 13:11; Exod. 13:19; Exod. 32:13; Exod. 33:1; Lev. 5:4; Lev. 6:3; Lev. 6:5; Lev. 19:12; Num. 5:19; Num. 5:21; Num. 11:12; Num. 14:16; Num. 14:23; Num. 30:2; Num. 32:10; Num. 32:11; Deut. 1:8; Deut. 1:34; Deut. 1:35; Deut. 2:14; Deut. 4:21; Deut. 4:31; Deut. 6:10; Deut. 6:13; Deut. 6:18; Deut. 6:23; Deut. 7:8; Deut. 7:12; Deut. 7:13; Deut. 8:1; Deut. 8:18; Deut. 9:5; Deut. 10:11; Deut. 10:20; Deut. 11:9; Deut. 11:21; Deut. 13:17; Deut. 19:8; Deut. 26:3; Deut. 26:15; Deut. 28:9; Deut. 28:11; Deut. 29:13; Deut. 30:20; Deut. 31:7; Deut. 31:20; Deut. 31:21; Deut. 31:23; Deut. 34:4; Genesis 21:25 But Abraham complained to Abimelech because of the well of water which the servants of Abimelech had seized. Abraham complained to Abimelech: Ge 26:15-22 29:8 Ex 2:15-17 Judges 1:15 Pr 17:10 25:9 27:5 Mt 18:15 servants: Ge 13:7 26:15-22 Ex 2:16,17 Genesis 21 Resources - Multiple sermons and commentaries ABRAHAM'S COMPLAINT REGARDING WELL SEIZURE But Abraham complained to Abimelech because of the well (beer; Lxx- phrear) of water which the servants of Abimelech had seized - Abraham charges Abimelech's servants with breaking the nonaggression pact by seizing one of his wells. Seized (robbed) describes forceful tearing away of an object from its owner and usually doing so illegally (cf Ge 31:31; Lev 19:13; Job 20:19; Mic 2:2). Wells of water were of great consequence in those hot countries, especially where the flocks were numerous, because water was scarce, and digging to find it was attended with the expense of much time and labor. Genesis 21:26 And Abimelech said, “I do not know who has done this thing; you did not tell me, nor did I hear of it until today.” I do not know Ge 13:7 2Ki 5:20-24 Genesis 21 Resources - Multiple sermons and commentaries ABIMELECH CLAIMS INNOCENCE And Abimelech said, “I do not know who has done this thing; you did not tell me, nor did I hear of it until today - Abimelech is being honest. The boss does not always know what the hired help is doing, whether it is good or bad, honest or dishonest. Notice Abimelech did not puff up like a rooster and flatly deny Abraham's charge. And as we see Abraham accepted Abimelech's response. Note the phrase you did not tell me implies Abraham had delayed to making his complaint to Abimelech. Genesis 21:27 Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a covenant. took: Ge 14:22,23 Pr 17:8 18:16,24 21:14 Isa 32:8 made a covenant: Ge 26:28-31 31:44 1Sa 18:3 Eze 17:13 Ro 1:31 Ga 3:15 Genesis 21 Resources - Multiple sermons and commentaries ABRAHAM CUTS COVENANT WITH ABIMELECH Abraham took sheep and oxen and gave them to Abimelech, and the two of them made (karath - cut) a covenant (beriyth) - Abraham is content with Abimelech's response and appears to accept it as "gospel truth." But now he seeks not just to have Abimelech's word, but to enter into an actual covenant, which more solemn and binding than a oath. And so he gives sheep and oxen to Abimelech. These animals were presumably given as part of their covenant agreement. When God cut covenant with Abraham in Ge 15:9-18+, it was ratified (so to speak) with blood, as symbolized by killing and cutting animals in half and God then in the form of a smoking oven and a flaming torch "walking" between the pieces of the slain animals. It is interesting to note that this covenant between Abraham and an apparent pagan would later become forbidden by God after the institution of the Mosaic Covenant (Ex 23:32-33+, Dt 7:2+). Normally in cutting a covenant the two parties would kill the animals and walk between them (in the Abrahamic covenant alluded to above, God Alone "walked" through, establishing it as an unconditional covenant) and they would say something like "May it happen to me as it has to these slain animals if I fail to keep the covenant terms." While that actual act is not described in this passage, the fact that Abraham gave sheep and oxen does suggest that he and Abimelech may have walked between the flesh of these slain animals as they "cut covenant," thus sealing their covenant in the blood of the animals. BACKGROUND - The act of passing between the slain animal is described in Jer 34:18-20 in which the officials had cut a covenant and then afterwards transgressed the covenant, which prompts Jehovah to declare "I will give the men who have transgressed My covenant, who have not fulfilled the words of the covenant which they made before Me, when they cut the calf in two and passed between its parts– the officials of Judah and the officials of Jerusalem, the court officers and the priests and all the people of the land who passed between the parts of the calf– I will give them into the hand of their enemies and into the hand of those who seek their life (IN OTHER WORDS THESE MEN HAD WALKED THROUGH THE PARTS OF THE CALF SAYING IN ESSENCE DO UNTO ME AS TO THIS CALF IF I FAIL TO KEEP THE COVENANT STIPULATIONS). And their dead bodies will be food for the birds of the sky and the beasts of the earth. (See illustration of cutting covenant in pagan culture) Covenant can be summarized as follows (SEE ALSO CHART BELOW) (1) Between two parties (sometimes equal, other times superior to inferior) -- (a)nations -- (peace) treaty, alliance of friendship (b) individuals -- a pledge or agreement with mutual obligations to each other (c) monarch and subjects (2Sa 3:21, 5:3, 1Chr 11:3) -- a constitution (d) God and man -- Noahic, Abrahamic, Mosaic, Davidic, New Covenants. TWOT adds that… Apart from blood ties the covenant was the way people of the ancient world formed wider relationships with each other The accounts of the relationship between David and Jonathan are the only unequivocal mention of a compact between two individuals in the Old Testament (1Sa 18:3; 20:8; 23:18). It is spoken of as “a covenant of the Lord” because the Lord witnessed the transaction and protected the legal order. (2) Accompanied by (a) signs (also witnesses, memorials, shared meals) (b)sacrifices, (c) solemn, binding oaths -- sealing the relationship with promises of blessing for keeping the covenant and curses for breaking the covenant (d) Sometimes with written document on which the words of the covenant, its terms in the form of promises and stipulations were spelled out, witnessed to, signed and sealed. Behm (TDNT) notes that in ancient times "There is no firmer guarantee of legal security peace or personal loyalty than the covenant (e.g., Amos 1:9)." (3) Is depicted in the idiomatic phrase "make (cut) a covenant" in which there is was a blood sacrifice as part of the covenant ritual. Almost 100 years ago, Andrew Murray motivated by a waning understanding regarding the truth and power inherent in the Biblical truth of covenant wrote that… One of the words of Scripture, which is almost going out of fashion, is the word 'Covenant'. There was a time when it was the keynote of the theology and the Christian life of strong and holy men. We know how deep in Scotland it entered into the national life and thought. It made mighty men, to whom God, and His promise and power were wonderfully real. It will be found still to bring strength and purpose to those who will take the trouble to bring all their life (Ed: and their marriages) under control of the inspiring assurance that they are living in covenant with a God who has sworn faithfully to fulfill in them every promise He has given. (Two Covenants - Index - Andrew Murray) The majority of the the OT uses of beriyth are translated as covenant (275/285 uses) and the majority of these are translated into Greek using the word diatheke, which was a common technical word used in the Greco-Roman law to describe the settlement of an inheritance (i.e., a "last will and testament") and used in the NT to describe the "self-commitment, promises, and conditions by which [God] entered into relationship with man" (Friberg). Vine says this about the use of diatheke used in the Greek Septuagint to translate the Hebrew word Beriyth "The wholly gracious and effective character of God’s “covenant” is confirmed in the Septuagint by the choice of diatheke to translate berit/beriyth. A diatheke is a will that distributes one’s property after death according to the owner’s wishes. It is completely unilateral." COVENANT -- SUMMARY OF FOUNDATIONAL TRUTHS COVENANT IN SCRIPTURE Hebrew: Beriyth/ Berit Greek: Diatheke WHO IS INITIATOR WHO ARE PARTIES INVOLVED WHAT REASON FOR COVENANT IS THERE SACRIFICE ARE OFFSPRING AFFECTED? IS THERE PROMISE OR OATH? IS THERE A SIGN OR WITNESS? WHAT IS LENGTH OF COVENANT? IS THERE A MEAL, AN ALTAR A NAME CHANGE? Noahic GOD > MAN (1st mention of covenant) Unconditional God "I Myself" Ge 9:9 Unconditional covenant = declares God's purpose will be fulfilled regardless of man's response. This does not mean man makes no response but man's response doesn't leave fulfillment of covenant in doubt. Noah obeyed - he built ark in faith (Lesson - True faith obeys!) Heb 11:7-note Even an unconditional Covenant entails responsibility! God & Noah Noah means rest, relief, quiet Ge 5:29 "rest from our work" "There it is: God obligating Himself to preserve man in the midst of judgment. Without anything on Noah's part-without any commitment, pledge, or guarantee-God obligated Himself -- Do you catch the faint but sweet scent of grace wafting in the wind?" (Arthur) Context: Divine Judgment Read Ge 6:1, 2, 3, 4, 5 Wickedness of man was great warranting Ge 6:11, 12, 13 --Corrupt = 3x --Filled with violence = 2x God sorry He made man... He was grieved "It broke His heart" (NLT) Preserve life Why? To fulfill His promise in Ge 3:15 to bring forth Messiah who would bruise the head of Satan (cp Ro 16:20-note) YES ’every clean animal...’ (blood) (Costly-sacrificial = 1/7 of his clean animals - Ge 7:2) Why? This was an act of worship & gratitude in response to God’s covenant faithfulness in sparing Noah and his family. YES Sons...wife... son’s wives descendants every living creature the earth To keep alive This is the reason for this covenant - if all died God could not keep Ge 3:15 I will never again destroy every living thing x3 Ge 8:21, 9:11, 15 Will not curse ground again Seasons, day/night shall not cease No Global Flood RAINBOW ‘My bow in the cloud’ The Rainbow "is the sign of the covenant" Hebrew for "bow" also describes the weapon of war ("bow and arrow")! EVERLASTING "I will look upon it to remember the everlasting covenant" (cf "all successive generations" Ge 9:12) Application: God will not forget any of His covenants. When man looked at the bow he remembers the covenant - be mindful that God is also looking at the bow and as He looks He too remembers! Could that be why we see a rainbow in Rev 4:3-note? "Noah built an altar to Jehovah" (See Altar) (Hebrew word for altar means "place of sacrifice" - NB: Use of this word implies blood) Application: Speaks of (1) Expresses gratitude for salvation (2) Sacrificial - offered 1/7th of clean animals (cp Ge 7:2) (3) Emphasis on blood as way to approach God (cp Ge 3:21, 4:4) (4) Consecration to God (surrender) (cp NT parallel in Ro 12:1-note) Abrahamic (see below for the repeating of this covenant to Isaac & Jacob) GOD > MAN Ge 17:2,4 Unconditional God Ge 17:7, 15:18 God Alone (symbolized by "a smoking oven & a flaming torch" Ge 15:17) passed through the pieces of flesh Abram was in a deep sleep (LXX = ekstasis = trance) God & Abraham In you (Abram) all the families of the earth shall be blessed = prophecy of the Messiah Ge 12:1, 2, 3 YES Abram cut animals in two, each half laid opposite other (blood) Compare Je 34:18, 19, 20 YES I will give the land to your descendants forever. Ge 13:15 Jehovah cut covenant "to your seed I have given this land" (note past tense - God promised it - it is as good as done!) The Lord God's promises to Abraham: Descendant or "The Seed" (Masc. Sing. ~ Messiah) Ge 22:17,18 (cf Ga 3:16, Ac 3:25) Descendants as numerous as stars Ge 15:5 Land Ge 13:15, 15:7, 18 Be their God Circumcision (or see here) "And you shall be circumcised in the flesh of your foreskin; and it shall be the sign of the covenant between Me and you. EVERLASTING Ge 17:7,8 --------- El Shaddai promises "I will establish My covenant between Me & you & your descendants (seed) after you throughout their generations for an everlasting covenant." Isaac, Abraham's seed, is prophesied & granted the covenant promises. Ge 17:19, 20, 21 NAME CHANGE 1) Abram ("exalted father") to Abraham ("father of a multitude") 2) Sarai (meaning ? some say "contentious", others "princess") to Sarah ("princess") Ge 17:5,15 MAN > MAN Ge 21:27,32 Abimelech This man was a Philistine ruler over a pagan people, and yet he was the initiator of the covenant Implication? Pagans understood the solemn and binding nature of covenant Abraham & Abimelech FEAR God was with Abe Water Rights Not Stated but see ''the two of them made (Karath - cut) a covenant''. The fact that Abraham had given him sheep and oxen in the same verse strongly suggests they walked between the flesh of these slain animals as they "cut covenant" (blood) YES "Swear to me here by God that you will not deal falsely with me, or with my offspring, or with my posterity..." Ge 21:23 Abraham would not deal falsely with Abimelech (read Genesis 20 for why he may have prescribed this condition) but in kindness (a covenant word) Ge 21:23 The two of them took an oath Ge 21:31,32 Abraham gave Abimelech seven ewe lambs Ge 21:28, 29, 30 Abraham planted a Tamarisk (See ill. in pagan culture) EVERLASTING Ge 21:23 Abraham "called on the name of the LORD, the Everlasting God" (El Olam) Beersheba ("well of seven fold oath" or "well of the oath") Ge 21:31 MAN > MAN Abimelech This is probably the same one who cut covenant with Abraham (Ahuzzath & Phicol) Ge 26:26 Isaac & Abimelech (et. al.) FEAR: Abimelech saw that the Lord was with Isaac ‘Do us no harm’ In essence a "peace treaty" The phrase "let us make (cut) a covenant" (suggests blood) Ge 26:28 Not Stated: Note that if this Abimelech is the same king the covenant he cut with Isaac's father Abraham should have been sufficient to ensure peace, pointing that men's covenants are not as trustworthy as God's covenants to men! (Abimelech) said, 'Let there now be an oath between us, even between you and us, and let us make a covenant with you, Ge 26:28 They exchanged oaths (See ill. in pagan culture) -- -- Isaac ‘made them a feast’ Abrahamic GOD > ISAAC Ge 26:24,25 Unconditional God Reaffirms the Abrahamic Covenant to Abraham's Seed God & Isaac Ge 26:24,25 Preservation of the seed I am with you, I will bless you & multiply your seed Ge 26:24 Not clear Hebrew for Altar = "place of sacrifice" (suggests blood) YES Jehovah promises Isaac "I will establish the oath which I swore to your father Abraham Ge 26:3 -- "multiply your descendants" in Ge 26:24 implies Everlasting Isaac built an altar at Beersheba Abrahamic GOD > JACOB Unconditional God Reaffirms the Abrahamic Covenant God & Jacob Reaffirms God's Covenant with Abraham To do what God had He had promised Ge 28:15 -- YES Ge 28:13, 14, 15 Ge 28:15 See also Abrahamic Covenant Pillar Jacob set it up as a pillar, and poured oil on its top Ge 28:18 Everlasting Name change Luz called Bethel (House of God) MAN > MAN Laban "So now come let us make a covenant you & I & let it be a witness between you & me" Ge 31:44 Jacob & Laban FEAR (distrust) I will not pass by this heap to you for harm... you will not pass by this heap & this pillar to me for harm. YES "Then Jacob offered a sacrifice (blood) on the mountain & called his kinsmen to the meal & they ate the meal & spent the night on the mountain" Ge 31:54 YES "If you mistreat my daughters or if you take wives besides my daughters, although no man is with us see God is witness between you & me." Ge 31:50 Not to mistreat daughters or take other wives Ge 31:50 Jacob swore by the fear (God) of his father Isaac. Four Witnesses! Covenant a witness Ge 31:44 Heap- witness Pillar- witness Ge 31:51, 52 -- 1) Jegar-sahadutha (heap of witness) 2) Jacob called it Galeed (heap of witness) 3) Mizpah = Watch tower Ge 31:47, 48, 49 Meal Mosaic GOD > MAN Ex 34:27,28 Conditional God Ex 34:27 God, Moses & Israel Ex 34:27 Conditional = fulfillment depends on recipients obeying -- YES 1/2 of blood on altar; 1/2 blood in basins sprinkled on people (swore to obey) Ex 24:6, 7, 8 "the blood of the covenant" -- Israel Made a Promise: ‘’All that the Lord has spoken we will do.’’ Ex 24:3,7 Twelve pillars at the foot of Mt Sinai Ex 24:4 One of the purposes of "pillars" is to help remember the covenant conditions -- Altar at foot of Mt Sinai Ex 24:4 Meal Shared a common meal New — Covenant GOD > MAN Lk 22:20 ("New covenant") Unconditional Jesus instituted with His disciples at time of the Passover Meal the night before He was crucified (Mt 26:19-28) God/Man Isa 42:6 Messiah = Covenant Messenger of covenant to His Temple =1st advent "refiner's fire" =2nd advent For the forgiveness of sins Mt 26:28 YES ‘My body’ ‘My blood of the covenant" Mt 26:28 YES THE NEW COVENANT (prophesied - promised) Jer 31:31, 32, 33, 34 THE NEW COVENANT (promise fulfilled) "This is My body which is given for you; do this in remembrance (memorial) of Me." Lk 22:19 Reminds us of costliness of Covenant Eternal Covenant He 13:20-note NEW COVENANT MEAL Mt 26:26, 27,28 1Co 11:23, 24, 25, 26 Shared a common meal Made (or cut) (03772) karath literally means to cut, to cut off or to sever an object from its source or cut into parts and implies a violent action. For example, Zipporah "cut off her son’s foreskin." (Ex 4:25) or the Jews "cut down a branch with a single cluster of grapes." (Nu 13:2-24, cf Dt 19:5, 20:19-20, Jdg 9:48-49, 1Sa 5:4, 17:51, 24:4-5,11, 31:9, 2Sa 10:4, 2Sa 20:22) In another literal use as punishment to Israel for breaking the Mosaic covenant (cf Dt 29:25, 31:16), God says He will "cut down (karath) your incense altars" (Lev 26:30, cf Jdg 6:25-26, cf 1Sa 28:9). A sacrificial animal was not to be offered if it was "cut" (karath) (Lev 22:24). Karath means "chewed" (cutting food with teeth) in Nu 11:33. Karath is used with beriyth meaning to "cut a covenant" or establish a covenant between two parties, either between God and men (Abrahamic Covenant = Ge 15:18, Mosaic Covenant = Ex 24:8, Dt 5:2-3, 9:9; see Abrahamic versus Mosaic and Abrahamic vs Old vs New) or between men (Ge 21:27, 32, 26:28, 31:44, 2Sa 3:12-13, 21, 5:3; 1Sa 18:3, 20:15-16, 22:8, 23:18 between Jonathan and David [See discussion of their Covenant - Exchanging of Robes]. Israel's cutting covenant with the pagans was prohibited by God (Ex 23:32, Dt 7:2, Jdg 2:2, an instruction which Joshua disobeyed - Josh 9:6-7,11). Resources Related to Covenant: Covenant: As It Relates to Marriage Covenant: Why Study It? Covenant: Introduction Lesson 1 Covenant: Summary Table Lesson 2 Covenant: The Exchange of Robes Lesson 3 Covenant: The Exchange of Armor and Belts Lesson 4 Covenant: Solemn and Binding Lesson 5 Covenant: A Walk Into Death Lesson 6 Covenant: The Oneness of Covenant Covenant: Oneness Notes Lesson 7 Covenant: Withholding Nothing from God Lesson 8 Covenant: Abrahamic versus Mosaic Lesson 9 Covenant: New Covenant in the Old Testament Lesson 10 Covenant: Why the New is Better Lesson 11 Covenant: Abrahamic vs Old vs New New Covenant in the Old Testament Name change Covenant Meal Friend a covenant word (notes) Covenant memorial Phylacteries in OT Commingling of blood (notes) Common life of covenant Striking of hands Genesis 21:28 Then Abraham set seven ewe lambs of the flock by themselves. Genesis 21 Resources - Multiple sermons and commentaries ABRAHAM'S GIFT TO ABIMELECH Then (NASB, NET) - This indicates progression in the narrative and thus would support the premise that the animals in this passage are in addition to those mentioned in Ge 21:27. Abraham set seven ewe lambs of the flock by themselves - These animals were a special gift and not specifically a part of the ratification of their covenant. There meaning is explained in the following passages. Genesis 21:29 Abimelech said to Abraham, “What do these seven ewe lambs mean, which you have set by themselves?” Ge 33:8 Ex 12:26 1Sa 15:14 Genesis 21 Resources - Multiple sermons and commentaries ABIMELECH'S QUERY OVER THE 7 LAMBS Abimelech said to Abraham, “What do these seven ewe lambs mean, which you have set by themselves? - Abimelech had not asked what the sheep and oxen meant in Ge 21:27, presumably because he understood their purpose in cutting of the covenant. But now he is uncertain as to the meaning of the seven ewe lambs. Genesis 21:30 He said, “You shall take these seven ewe lambs from my hand so that it may be a witness to me, that I dug this well.” a witness: Ge 31:44-48,52 Jos 22:27,28 24:27 Genesis 21 Resources - Multiple sermons and commentaries SEVEN EWE LAMBS TO BE A WITNESS He said, “You shall take these seven ewe lambs from my hand so that it may be a witness ('edah; Lxx - marturion/martyrion) to me, that I dug this well (beer; Lxx- phrear) - Note the purpose clause so that clearly explains to Abimelech the significance of the seven ewe lambs. They are to be a witness. Actually they were to be living witnesses to testify to Abimelech that Abraham had dug the well and it belonged to him! Typically when covenants were cut, there was either a "sign" or a "witness." (see chart) For example, in God's covenant with Noah the sign (witness) was the rainbow (Ge 9:13+). In the Abrahamic Covenant circumcision was the sign (Ge 17:11+). In addition to the seven (a number which speaks of completion or perfection) ewe lambs, Abraham also planted a tamarisk tree at Beersheba, the place they had cut covenant. It undoubtedly also served as a witness or sign of their covenant. Here in Ge 21:30 by accepting Abraham's gift of ewe lambs, Abimelech acknowledged the truth of Abraham's statement about the ownership of the well at Beersheba. Wiersbe adds the seven ewe lambs "were like “receipts’’ guaranteeing that Abraham owned the well. The name of the well (Beersheba means “well of the oath’’) was another witness to the transaction. Both men swore to uphold the covenant, and the problem was settled. This entire transaction involved three elements: sacrifices (Ge 21:27), witnesses (Ge 21:28–30), and promises (Ge 21:31–32). You find these same elements in God’s covenant with us through our Lord Jesus Christ, as outlined in Hebrews 10:1–18. First, there is the sacrifice of Jesus Christ on the cross (Heb 10:1–14); then, the witness of the Spirit within the believer (Heb 10:15); and finally, the promise of God’s Word (Heb 10:16–18). Abraham’s covenant with Abimelech only guaranteed possession of a well that provides water to sustain life. God’s covenant with His people guarantees that we have the living water that gives everlasting life to all who will trust the Savior! See the chart below for other "witnesses" to covenant agreements such as the heap of stones that was a witness to the boundary agreement reached between Jacob and Laban (Ge 31:52). Joshua placed a large stone for Israel as an inanimate "witness" before all Israel declaring "Behold, this stone shall be for a witness against us, for it has heard all the words of the LORD which He spoke to us; thus it shall be for a witness against you, so that you do not deny your God.” (Josh 24:27+) Witness (05713) 'edah from ud = return, do again) means a witness or a testimony. Testimony which in English is a solemn statement made under oath, an assertion offering first-hand authentication of a fact or something that serves as evidence. The origin of the idea of testimony from ud is that a witness is one, who by repetition (ud = "do again") emphatically affirms his testimony. Or stated another way the word "ud" denotes permanence. A testimony can be a solemn statement made under oath or as part of a covenant. God's testimonies are what come forth from His heart to indicate His will. 'Edah - 25v - in KJV = testimonies 22, witness 4 - Gen. 21:30; Gen. 31:52; Deut. 4:45; Deut. 6:17; Deut. 6:20; Jos. 24:27; Ps. 25:10; Ps. 78:56; Ps. 93:5; Ps. 99:7; Ps. 119:2; Ps. 119:22; Ps. 119:24; Ps. 119:46; Ps. 119:59; Ps. 119:79; Ps. 119:95; Ps. 119:119; Ps. 119:125; Ps. 119:138; Ps. 119:146; Ps. 119:152; Ps. 119:167; Ps. 119:168; Ps. 132:12 Well (0875)(beer from baar - to make distinct but connection is uncertain) means a well or a pit. For water either occurring naturally (Ge 16:14, Ex 2:15) or dug out (Ge. 21:25, 30; 26:15, 18; Nu 21:16-18). Joseph was thrown into a "pit" by his brothers (Ge 37:20), and the "dungeon" by Potiphar (Ge 40:15), both places being designated by be'er. Beer can be a pit with tar or bitumen (Ge 14:10). Metaphorically beers refer to a pit of destruction (Ps. 55:23). An unusual figurative use is to describe one's wife ("cistern" - Pr 5:15) as opposed to a strange, adulterous woman! Beer can refer to underground water sources or even the underworld (Ps. 69:15) and in Nu 21:16 refers to a specific desert location. Water had to be drawn from a well, and this was usually done by a woman. Abraham's servant met Rebekah when she went to the well to draw water (Gen. 24:11f.). Sometimes wells were a source of contention, as when Isaac's servants struggled with the men of Gerar over the ownership of wells (Gen. 26:17-22). Jack Lewis - Wells for water were dug in the earth (Genesis 21:30; Genesis 26:18, 21-22, 25) and the discovery of water was an occasion for rejoicing, celebrated in song (Genesis 26:32; Numbers 21:17-18). Ordinarily water had to be drawn (Genesis 24:11, 20), and so a flowing well ("living water") was a particularly good fortune (Genesis 26:19). In a land where water was scarce, wells were a source of contention (Genesis 26:19-21). Israel promised that they would drink no water from the wells of Edom and Ammon if they were allowed to pass through their territory (Numbers 20:17). When not in use, the well could be protected with a stone covering (Genesis 29:2ff.). So covered, the well served as a hiding place for David's informers (2 Samuel 17:18-21). Water was drawn by women, and so the well served as a meeting place for the servant of Abraham and Rebekah (Genesis 24:11ff.), Jacob and Rachel (Genesis 29:2ff.), and Moses and Zipporah (Exodus 2:15ff.). be’ēr also designates slime or bitumen pit (Genesis 14:10) and the pit as a place of destruction (Psalm 55:23; Psalm 69:15). be’ēr is also used figuratively. The strange woman is like a pit (Proverbs 23:27), but one's beloved is a well of living water (Song 4:15). A man's wife is his own well (Proverbs 5:15). The noun is also used in place names such as Beersheba, Beer (Numbers 21:16), and Beerelim (Isaiah 15:8). (TWOT online) Beer - 36x/33v - pit(2), pits(1), well(29), well's(1), wells(3). Gen. 14:10; Gen. 16:14; Gen. 21:19; Gen. 21:25; Gen. 21:30; Gen. 24:11; Gen. 24:20; Gen. 26:15; Gen. 26:18; Gen. 26:19; Gen. 26:20; Gen. 26:21; Gen. 26:22; Gen. 26:25; Gen. 26:32; Gen. 29:2; Gen. 29:3; Gen. 29:8; Gen. 29:10; Exod. 2:15; Num. 20:17; Num. 21:16; Num. 21:17; Num. 21:18; Num. 21:22; 2 Sam. 17:18; 2 Sam. 17:19; 2 Sam. 17:21; Ps. 55:23; Ps. 69:15; Prov. 5:15; Prov. 23:27; Cant. 4:15 Genesis 21:31 Therefore he called that place Beersheba, because there the two of them took an oath. called: Ge 26:33 Beersheba: Ge 21:14 26:23 Jos 15:28 Judges 20:1 2Sa 17:11 1Ki 4:25 Genesis 21 Resources - Multiple sermons and commentaries Source: Abraham: Following God's Promise BEERSHEBA THE PLACE OF THE COVENANT Therefore - Term of conclusion. Based on what had just transpired in the cutting of the covenant. He called that place Beersheba (Beer Sheba-see note & see map below), because there the two of them took an oath - Because is a term of explanation which gives us the reason for the specific name Beersheba. Beersheba is from Beer meaning well and sheba meaning seven and thus means "well of the seven" or "well of the oath."
Gênesis 21
Wiersbe writes that "Trusting God's promises not only gives you a blessing at the end, but it gives you a blessing while you are waiting. Just as Olympic athletes develop their skills as they practice hard and long before the big event, so God's children grow in godliness and faith as they wait for the fulfillment of God's promises. Faith is a journey, and each happy destination is the beginning of a new journey. When God wants to build our patience, He gives us promises, sends us trials, and tells us to trust Him (James 1:1-8+).....Abraham and Sarah experienced God's resurrection power in their lives because they yielded to Him and believed His Word. Faith in God's promises releases God's power (Eph. 3:20-21; Phil. 3:10), "for no word from God shall be void of power" (Luke 1:37ASV).....You may wonder if what you do is really important to God and His work in this world; but it is, if you are faithful to trust His Word and do His will. The next time you feel defeated and discouraged, remember Abraham and Sarah; and remind yourself that faith and promise go together. God keeps His promises and gives you the power you need to do what He wants you to do. No matter how long you may have to wait, you can trust God to accomplish His purposes." Charles Swindoll - PERFECT TIMING (Faith for the Journey) He that believes does not make haste, but waits patiently till the times of refreshment come, and dares trust God for the morrow. JEREMY TAYLOR The LORD kept his word and did for Sarah exactly what he had promised. She became pregnant, and she gave birth to a son for Abraham in his old age. This happened at just the time God had said it would. Ge 21:1-2 GOD ISN’T in a hurry, so He didn’t have a problem waiting a quarter century before fulfilling His promise and allowing Abraham and Sarah to conceive. Who knows why He waited that long? It was His call; His timing is perfect. Personally, I believe Abraham would not have been ready any earlier. Abraham needed spiritual maturity, so the Lord waited. We view all events from the limited perspective of time. It’s like trying to drive a car while looking through a straw. We’re down here at street level, and our vision barely takes in the landscape. God, however, isn’t constrained by time or human perspective. He views events on earth from above, taking in the whole panorama of time from Genesis 1:1 to the end of things, and He sees all events at once. While we hurry because we might be late for something, the Lord doesn’t need to rush, because He maintains complete control over time. He has prearranged the unfolding of His plans down to less than a nanosecond. For us, within the flow of time, waiting often feels like an eternity. When I’m with people I don’t know well, I sometimes ask, “Are you waiting for anything?” Invariably, they have an answer. Everybody I know is waiting for something. Waiting for relief. Waiting for an answer to prayer. Waiting for a dream to be fulfilled. The people who have grown deep in their relationship with God have learned to wait with anticipation instead of worry. They know that God keeps His promises, so they don’t fret over whether the fulfillment will come but only when it will take place. REFLECT What are you waiting for right now? What does it mean to you that God is always on time? This is what the LORD says: “At just the right time, I will respond to you. On the day of salvation I will help you.” Isa 49:8 Promises, Promises Sarah conceived and bore Abraham a son in his old age, at the set time of which God had spoken to him. —Genesis 21:2 Today's Scripture : Ge 12:1-4; 21:1-7 When people say with a sigh, “Promises, promises,” it’s often when they’ve been disappointed by someone who failed to keep a commitment. The more it happens, the greater the sadness and the deeper the sigh. Have you ever felt that God doesn’t keep His promises? It’s an attitude that can subtly develop over time. After God promised Abraham, “I will make you a great nation” (Gen. 12:2), 25 years elapsed before the birth of his son Isaac (Ge 21:5). During that period, Abraham questioned God about his lack of a child (Ge 15:2), and he even resorted to fathering a son through his wife’s handmaiden (Ge 16:15). Yet, through the ups and downs, God kept reminding Abraham of His promise to give him a child, while urging him to walk faithfully with Him and believe (Ge 17:1-2). Standing on the promises that cannot fail, When the howling storms of doubt and fear assail, By the living Word of God I shall prevail, Standing on the promises of God. —Carter All of God’s promises are backed by His wisdom, love, and power. ISAAC'S BIRTH Sarah conceived and bore Abraham a son in his old age (Genesis 21:2). In John Bunyan's Pilgrim's Progress, Giant Despair captured Christian and Hopeful and held them as prisoners in Doubting Castle. They escaped when Christian remembered he had the key called Promise. Like Christian, we forget God's guarantees. We can't imagine a world without wordmongers who write worthless warranties and politicians who separate promise and performance. God made promises in the garden and after the Flood, but his words to senior citizens Abraham and Sarah make up the opening chapter of God's promise book to Israel. God assured them that they would be proud parents and that from their lone child a great nation would be born. Isaac and the nation of Israel escaped the womb a long time ago, and it might be easy to dismiss a God who announces his intentions only to those very old and hard of hearing. We might accuse Him of empty promises except for another child of promise—Jesus Christ. The long-awaited Bethlehem Baby was the official heir to God's kingdom, and He unselfishly passed on the key called Promise. Theodore Epp - GOD LOVES ORDINARY PEOPLE Genesis 21:1-7 The birth of Isaac was the second great step toward the fulfillment of God's purpose. The first was the selection of Abraham to be the father of the chosen nation. Isaac's birth marked a crisis in connection with the history of the chosen line of Christ. Even though Ishmael had been born 13 years earlier, God made it clear to Abraham that "in Isaac shall thy seed be called" (Gen. 21:12). This was the crisis concerning the line of Christ. God had promised Abraham a son, but none had been given. Abraham had gone in to Hagar, Sarah's handmaid, and a son had resulted from their union--but not the son of God's choice. But at this time in Genesis, God provided the son He had promised. Isaac led a quiet, peaceful life. He was the ordinary son of a great father, and he was the ordinary father of a great son. Thus, God calls Himself the God of Isaac. The God of Isaac is the God of ordinary people--those involved in the routine of daily living. Isaac's life was not filled with glory and spectacular events. Yet he had a very meaningful life. He filled his place in life with complete contentment, not looking for the spectacular. Therefore, a study of Isaac's life will greatly benefit us because most of us are ordinary people desiring to please God in the routine of daily living. "For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart" (1 Sam. 16:7). Related Devotionals from Theodore Epp... LESSONS FROM ISAAC'S BIRTH Romans 8:31-39 From the account of Isaac's birth there are many important lessons we should learn. Five are extremely significant. First, God is in no hurry to work out His plans. He is never too late; He is always on time. Man frets and worries and is always in a hurry to work out his plans. Second, God is almighty. Nothing can hinder or thwart the outworking of God's purpose. Abraham was old and Sarah was barren, but these obstacles presented no difficulty to God. Third, God is faithful. He promised Sarah a son. From the standpoint of human reasoning, it seemed like a foolish promise. However, the promise of God was sure because He is always faithful in keeping His promises. Because God's word is absolutely sure, in times of doubt and discouragement we need to come to the Word of God to check our spiritual lives and to remind ourselves of His faithfulness. Although we may not be able to understand how God can fulfill His promises to us, our attitude should be: If God says it, that settles it. Fourth, faith is tested so it might be proven to be genuine. A faith that cannot endure trial is really no faith at all. Fifth, God has a set time for everything. It is important that we learn this lesson well. God has an appointed time for accomplishing His will. Nothing is left to chance. "To every thing there is a season, and a time to every purpose under the heaven: a time to be born" (Eccles. 3:1,2). Isaac was the child of promise. There were progressive promises made to Abraham, and at first there was some doubting on his part. But in the New Testament, when God recounted Abraham's life, He completely passed over the fact that Abraham doubted at first (see Heb. 11:11). So also, our sins are blotted out once they have come under the blood of Jesus Christ. Isaac was a child of miracle because Sarah's womb was "dead." In describing Abraham, the Apostle Paul said, "Being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither the deadness of Sarah's womb" (Rom. 4:19). At first Sarah did not think there was any possibility she could bear a child, but God asked, "Is any thing too hard for the Lord?" (Gen. 18:14). This reminds us of the virgin birth of Christ. When the angel Gabriel appeared to Mary and told her she would have a son and that she should call His name Jesus, Mary asked, "How shall this be, seeing I know not a man?" (Luke 1:34). Gabriel assured Mary, "With God nothing shall be impossible" (Lk 1:37). Then Mary responded, "Behold the handmaid of the Lord; be it unto me according to thy word" (Lk 1:38). Let us also count on the fact that God is able to do what He has promised. "Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant" (1 Kings 8:56). Streams in the Desert - May 24 “Sarah bare Abraham a son in his old age, at the set time of which God had spoken to him.” (Gen. 21:2.) THE counsel of the Lord standeth forever, the thoughts of His heart to all generations” (Psalm 33:11). But we must be prepared to wait God’s time. God has His set times. It is not for us to know them; indeed, we cannot know them; we must wait for them. If God had told Abraham in Haran that he must wait for thirty years until he pressed the promised child to his bosom, his heart would have failed him. So, in gracious love, the length of the weary years was hidden, and only as they were nearly spent, and there were only a few more months to wait, God told him that “according to the time of life, Sarah shall have a son.” (Gen. 18:14.) The set time came at last; and then the laughter that filled the patriarch’s home made the aged pair forget the long and weary vigil. Take heart, waiting one, thou waitest for One who cannot disappoint thee; and who will not be five minutes behind the appointed moment: ere long “your sorrow shall be turned into joy.” Ah, happy soul, when God makes thee laugh! Then sorrow and crying shall flee away forever, as darkness before the dawn.—Selected. It is not for us who are passengers, to meddle with the chart and with the compass. Let that all-skilled Pilot alone with His own work.—Hall. “Some things cannot be done in a day. God does not make a sunset glory in a moment, but for days may be massing the mist out of which He builds His palaces beautiful in the west.” “Some glorious morn—but when? Ah, who shall say? The steepest mountain will become a plain, And the parched land be satisfied with rain. The gates of brass all broken; iron bars, Transfigured, form a ladder to the stars. Rough places plain, and crooked ways all straight, For him who with a patient heart can wait. These things shall be on God’s appointed day: It may not be tomorrow—yet it may.” Genesis 21:3 Abraham called the name of his son who was born to him, whom Sarah bore to him, Isaac. Ge 21:6,12 Ge 17:19 22:2 Jos 24:3 Mt 1:2 Ac 7:8 Ro 9:7 Heb 11:18 Genesis 21 Resources - Multiple sermons and commentaries ABRAHAM NAMES HIS SON ISAAC Abraham called the name of his son who was born to him, whom Sarah bore to him, Isaac (Yitschaq) - Abraham, not Sarah, gave him the name Isaac, but in actuality, God named him. Abraham was simply being obedient to God's instruction that "you shall call his name Isaac." (Ge 17:19, 21). Isaac's name would be a continual reminder to Sarah of her faithless laugh (Ge 18:12), but even more it would be a reminder of her joy filled laugh at God's faithfulness (Ge 21:6). Isaac (03327)(Yitschaq from tsachaq - to laugh. His name means "he laughs" "While the name "Isaac" (Genesis 17:19) arose out of Abraham's incredulity, way-yiṣḥāq (Genesis 17:17), it could yet become a symbol of blessing (Genesis 21:6) and ultimately an identification for the entire nation of Israel (Amos 7:9, 16)." (J Barton Payne) Gilbrant - Isaac was the only son of Abraham and Sarah, and was chosen by God as the receiver of the covenant promises. His name is derived from tsāchaq, a verb that means "to laugh" and is explained as a play on words. When God announced that Sarah would become pregnant and have a child at age ninety, both she (Ge 18:12f) and Abraham (Ge 17:17) responded with laughter. But when the promise was fulfilled, Sarah exclaimed, "God has made laughter for me, so that all who hear will laugh with me" (Ge 21:6). The story of Isaac began before his birth, when the Lord promised Abram that he would become the father of a great nation (Gen. 12:2). Although God repeated and expanded the promise several times over the next few years, it was not until Abraham was 100 and Sarah was 90 that the child was actually born to her of her own body. (Ishmael legally was her child, though not biologically.) Isaac was circumcised at the age of eight days, as God had commanded (Gen. 21:4), the first person to be circumcised on the eighth day according to God's instructions. Later, at the time of Isaac's weaning (perhaps at the age of two or three), Abraham gave a great feast in celebration. This, however, led to a split in the household, because Ishmael was mocking his younger half-brother, perhaps resentful over being displaced as the eldest offspring. Ishmael and his mother Hagar were eventually dismissed from Abraham's camp and left to become the start of another group of tribes (Gen. 21:8-21). The central incident in the life of Isaac took place when God asked Abraham to offer his son as a sacrifice on a mountain in the land of Moriah (Gen. 22:1-19). Isaac's age is not given, although Josephus (Antiquities 1:13:2) says he was twenty-five. Many commentators think he was in his teenage years, because he was described as a "lad," able to carry the wood for the offering up the mountainside. He was probably old enough to put up some resistance, but he seems to have submitted willingly, even when Abraham bound him and prepared to kill him. The whole episode served as the final test of Abraham's faith, demonstrating that he was willing to give up even his son at God's request. Hebrews 11:19 points out that Abraham believed God could raise Isaac from the dead, had the sacrifice been carried out. Sarah died at Hebron when Isaac was thirty-six years old (Gen. 23:1). The next event recorded was the arrangement for a wife for Isaac, one selected by God, who guided Abraham's oldest, most trusted servant to the right woman (Gen. 24). In a poignant note, Gen. 24:67 records the fact that Isaac took Rebekah as his wife and loved her, and was then comforted after his mother's death. His marriage took place when he was forty years old (Gen. 25:20). Before his death, Abraham devolved his estate, giving the bulk of his possessions to Isaac, while sending Ishmael and the sons of Keturah away with generous presents (Gen. 25:5f). When Abraham passed away, Isaac and Ishmael met for the last time recorded in the OT, to bury their father in the cave at Machpelah (Gen. 25:9). Like his parents, Isaac did not find it easy to produce children. It took concentrated times of prayer to enable Rebekah to conceive a child—then God gave her twins (Gen. 25:21f). Esau and Jacob were born when Isaac was sixty years old (Gen. 25:26) and developed into young men with drastically different personalities. Esau was a robust man who loved the outdoors, and he became Isaac's favorite, though a prophecy at their birth had designated Jacob as the leader of the two (Gen. 25:23). Jacob was content to stay around the tents, though he had a more aggressive desire for the place of prominence. He became his mother's favorite. The rivalry surfaced when Esau bartered his birthright to Jacob for a pot of stew (Gen. 25:29-34). Some of the events of Abraham's life played out again in the story of Isaac. Like his father, Isaac reacted to a famine by moving to a more prosperous spot. He chose Gerar, anachronistically called a city of the Philistines (in an area which would later be politically dominated by the Philistines). He evidently considered a move to Egypt, but God appeared to him (the first time recorded) and warned against such a course. The Lord also repeated the basic elements of his Covenant with Abraham (Gen. 26:1-5). Like Abraham, Isaac was afraid that the political leader of Gerar, Abimelech, would murder him to take his wife for himself. So he introduced Rebekah as his sister (which was partially true) and maintained the ruse until Abimelech saw him caressing his wife. It was undoubtedly humiliating to be lectured on integrity by a pagan king (Gen. 26:9ff). Despite his lack of faith, Isaac enjoyed God's blessing during his stay at Gerar. His flocks and herds increased so much that he became an object of envy among the locals. Eventually, the king asked him to move on (Gen. 26:16), revoking his status as resident alien. The herdsmen of Gerar had begun filling in some of the wells which Abraham had dug (which legally belonged to Isaac), as a campaign of harassment against Isaac. Rather than start a conflict, Isaac moved farther away until his tormenters no longer bothered the wells (Gen. 26:15-22). Eventually, he returned to Beersheba, where God appeared to him once again and reaffirmed his Covenant (Gen. 26:23ff). He built an altar there and seems to have prospered, to the point where the leaders of Gerar came and asked to make a formal peace treaty (Gen. 26:25-33). His happiness was marred by the marriage of Esau to two Hittite young women (Gen. 26:34f). By this time, Isaac was at least 100 years old. He had grown blind, and he suspected that the time of his death was near. So he made arrangements to give his final blessing to his sons, his legal devolution of property statement. Though God had made it clear that Jacob was to be the head of the family in the next generation, Isaac planned to give that blessing to Esau. This was likely in accord with the normal method of inheritance, in which two portions went to the firstborn, perhaps simply because of his favoritism toward Esau. But a hastily arranged stratagem devised by Rebekah fooled Isaac into giving the blessing to Jacob instead (Gen. 27). When Esau discovered what had happened, he swore to wait for Isaac's death, then kill Jacob (Gen. 27:41). To prevent this, Rebekah persuaded Isaac to allow Jacob to go away to Haran, where he could find a wife from among their relatives. The final appearance of Isaac in the account is in Gen. 35:27ff, where it notes that Isaac apparently lived many years longer, long enough to be with Jacob again when he returned from Haran. He died at the age of 180, the most of any patriarch. Esau and Jacob helped in his burial (Gen. 35:29). A distinctive name for God appears in connection with Isaac. In Gen. 31:42, 53, He is called the "Fear of Isaac." This evidently refers to the deep reverence and fear with which Isaac approached the Lord. Isaac is mentioned frequently in later portions of the OT, almost always in connection with Abraham and Jacob. The combination of the three names occurs twenty-three times in the OT and seven times in the NT. The descendants of Isaac were to live in the constant awareness that the God who had made a covenant with Abraham, Isaac and Israel was still faithful to his word, unchanging in character. Elijah, for instance, prayed for fire to fall from heaven by saying, "O Lord, the God of Abraham, Isaac and Israel, today let it be known that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word" (1 Ki. 18:36). Isaac appears several times in the NT. Hebrews 11:20 lists him as an example of faith. His sacrifice by Abraham is mentioned twice, with most of the emphasis laid on Abraham's faith (Heb. 11:17f; Jam. 2:21). Isaac is contrasted with Ishmael as the child of God's promise, rather than the child produced by fleshly plan (Rom. 9:7, 10; Gal. 4:28). And in Luke 20:37, Jesus uses Isaac as part of the argument for the resurrection, since God is described in Exo. 3:6 as Isaac's God in the present tense. Yitschaq - 112x/105 verses - Gen. 17:19; Gen. 17:21; Gen. 21:3; Gen. 21:4; Gen. 21:5; Gen. 21:8; Gen. 21:10; Gen. 21:12; Gen. 22:2; Gen. 22:3; Gen. 22:6; Gen. 22:7; Gen. 22:9; Gen. 24:4; Gen. 24:14; Gen. 24:62; Gen. 24:63; Gen. 24:64; Gen. 24:66; Gen. 24:67; Gen. 25:5; Gen. 25:6; Gen. 25:9; Gen. 25:11; Gen. 25:19; Gen. 25:20; Gen. 25:21; Gen. 25:26; Gen. 25:28; Gen. 26:1; Gen. 26:6; Gen. 26:8; Gen. 26:9; Gen. 26:12; Gen. 26:16; Gen. 26:17; Gen. 26:18; Gen. 26:19; Gen. 26:20; Gen. 26:25; Gen. 26:27; Gen. 26:31; Gen. 26:32; Gen. 26:35; Gen. 27:1; Gen. 27:5; Gen. 27:20; Gen. 27:21; Gen. 27:22; Gen. 27:26; Gen. 27:30; Gen. 27:32; Gen. 27:33; Gen. 27:37; Gen. 27:39; Gen. 27:46; Gen. 28:1; Gen. 28:5; Gen. 28:6; Gen. 28:8; Gen. 28:13; Gen. 31:18; Gen. 31:42; Gen. 31:53; Gen. 32:9; Gen. 35:12; Gen. 35:27; Gen. 35:28; Gen. 35:29; Gen. 46:1; Gen. 48:15; Gen. 48:16; Gen. 49:31; Gen. 50:24; Exod. 2:24; Exod. 3:6; Exod. 3:15; Exod. 3:16; Exod. 4:5; Exod. 6:3; Exod. 6:8; Exod. 32:13; Exod. 33:1; Lev. 26:42; Num. 32:11; Deut. 1:8; Deut. 6:10; Deut. 9:5; Deut. 9:27; Deut. 29:13; Deut. 30:20; Deut. 34:4; Jos. 24:3; Jos. 24:4; 1 Ki. 18:36; 2 Ki. 13:23; 1 Chr. 1:28; 1 Chr. 1:34; 1 Chr. 16:16; 1 Chr. 29:18; 2 Chr. 30:6; Ps. 105:9; Jer. 33:26; Amos 7:9; Amos 7:16 Isaac in the NT - Matt. 1:2; Matt. 8:11; Matt. 22:32; Mk. 12:26; Lk. 3:34; Lk. 13:28; Lk. 20:37; Acts 3:13; Acts 7:8; Acts 7:32; Rom. 9:7; Rom. 9:10; Gal. 4:28; Heb. 11:9; Heb. 11:17; Heb. 11:18; Heb. 11:20; Jas. 2:21 Allen Ross - Biblical Names Genesis 21 “Isaac” The record of the birth and naming of Isaac is found in Genesis 21. According to the Bible, after waiting for ages for an heir, Abraham and Sarah finally have a child, a son. The event was filled with joy, as almost all births are; but since these parents were beyond the age of having a child, this birth was truly a Godsend. The name “Isaac” sounds a little different in Hebrew: Yiskhaq, pronounced Yits-khok. It is a form of the verb, as most names were in the Old Testament. The “root” is the verb sahaq (tsah-khak), “to laugh.” The verb form of the name is an imperfect tense form, and could be translated “he laughs,” or even “may he laugh.” In some uses of the name a subject ’el is added, meaning “God laughs.” The idea would be that God was taking great pleasure in the birth of the child. But the motif of laughter in the Abraham stories is brought into the account of the naming more specifically. Sarah says “God has brought me laughter, and everyone who hears about this will laugh with me” (Ge 21:6). The very idea that Sarah in her old age would have had the pleasure of having a child! It was not simply a joyous occasion, it was amazing--and people would laugh with Sarah about the turn of events. So the name came to signify the joy of the parents as well as the basic meaning of God’s joy. And yet there was a darker side to the meaning of the name as well. The name is the verb, “he laughs,” but Sarah explains the significance of the name with the noun “laughter.” The actual spelling of the name, this verb, shows up in the stories of the announcement of the birth to Abraham (Ge 17:17) and to Abraham with Sarah listening (Ge 18:12). The verb form “he laughs” and with the conjunction “and he laughed” is the one that is used for Abraham (Ge 17:17). “She laughs” or “and she laughed” would spell the verb with a “t”--tishaq. But in both passages the point is made--a word from God was laughed at by Abraham and Sarah. To them it was impossible, even ludicrous. But God had the last laugh, fulfilling his word to them. He is able to do the impossible. In the 18th chapter Sarah laughed within herself. But the supernatural visitor, the Lord, asked, “Why did Sarah laugh?” This is a gentle, but firm rebuke. Why should anyone laugh at what God says he is going to do? Of course, Sarah denied it, because she was afraid. Then the Lord said, “No, you did laugh.” And his rebuke explained with the rhetorical question that nothing was too hard for the Lord (Ge 18:14). The verb translated “hard” is literally “extraordinary, surpassing, wonderful.” Is anything too amazing for the Lord? He delights in doing the impossible. And he desires to tell us what he is about to do. But like Abraham and Sarah we laugh at the word--we may not actually laugh, but we shake our heads in amazement and in a certain amount of disbelief, and live on without much expectation. We think, “Would that it were true.” And when it happens, we are surprised and amazed--and if spiritually sensitive, rebuked for our unbelief. The name Isaac reminds us all as it did the parents that God is able to do the impossible, and so people should trust him. Abraham and Sarah were believers, but they staggered at the prospect. We have the records from centuries of events of how God has answered prayer and fulfilled his will. And yet we still stagger at his word, not fully convinced he can do or will do the impossible. But when it happens, we are filled with joy. This is the significance of “Isaac”--“he laughs.” QUESTION - Who was Isaac in the Bible? ANSWER: The name Isaac, which means “he laughs,” was derived from his parents’ reaction when God told Abraham that he, at 100 years old, and his wife Sarah, at the age of 90, would have a son (Genesis 17:17; 18:12). Isaac was Abraham’s second son; his first, Ishmael, was by Sarah’s maidservant, Hagar, as a result of Sarah’s impatience to give Abraham a family (Genesis 16:1-2). As soon as Isaac was weaned, Sarah insisted that Abraham send Hagar and her son away, ensuring the family inheritance would go to Isaac (Genesis 21:3-12). Many years later, Isaac was taken by his father up a mountain where Abraham, in obedience to God, prepared to sacrifice him (Genesis 22:1-14). Abraham, Isaac, and two of Abraham’s servants loaded up donkeys and made a three-day journey to Mount Moriah. Leaving his servants behind, Abraham and Isaac carried up the wood, knife, and materials for the fire, saying they would worship and then return. Curious, Isaac asked about the location of the lamb for the offering. Abraham told Isaac that God Himself would provide the lamb. Abraham proceeded to build the altar and tie up Isaac to lay atop it. The Bible gives no indication that Isaac resisted. As Abraham prepared to kill Isaac, an angel stopped him. Abraham then saw a ram in a thicket and offered it instead. There is an interesting analogy in this account that mirrors God giving up His only Son, Jesus, to be sacrificed. God did indeed provide the Lamb—literally for Abraham and Isaac then and figuratively for all of humanity willing to accept the sacrifice of Jesus (John 1:29; Hebrews 10). Sarah died when Isaac was in his late thirties. After her death, Abraham sent one of his servants to find a wife for Isaac from their clan, as Abraham was determined his son should not have a Canaanite for a wife (Genesis 24:1-51). Abraham’s servant prayed to have success in finding a suitable wife, and God directed his quest. When he was forty, Isaac married his cousin Rebekah (Genesis 25:20). The Bible tells us that "he loved her; and Isaac was comforted after his mother’s death" (Genesis 24:67). At age sixty, Isaac became the father of twins—Jacob and Esau. While Isaac favored his elder son, Esau, Rebekah’s favorite was Jacob. This caused great rivalry within the family and led to Jacob, the younger son, receiving the inheritance and his father’s blessing that should have gone to Esau, the older son, after Isaac and Esau were deceived by Rebekah and Jacob. Isaac became aware of the deceit but could not revoke his blessing on Jacob (Genesis 27). Rebekah learned of Esau’s plan to kill Jacob after Isaac’s death and convinced Isaac to send Jacob to her brother Laban to find a wife among her relatives. Isaac again blessed Jacob before sending him on his way, praying that God would give Jacob the blessing given to Abraham. Abraham died when Isaac was about seventy-five and left everything to him (Genesis 25:5). Though Ishmael had been sent away when Isaac was weaned, both Isaac and Ishmael buried Abraham (Genesis 25:9). The Bible does not talk specifically about their relationship, and the descendants of Ishmael and those of Isaac have historically been enemies; animosity remains to this day. But it is interesting to note that the two men apparently united in mourning their father. When there was a famine in the land, God appeared to Isaac and told him not to go to Egypt but to remain in the land. God promised to be with Isaac and bless him and give the land to Isaac’s descendants. God reaffirmed the covenant He had made with Abraham, saying that He would make his descendants as numerous as the stars and bless all the nations of the earth through them (Genesis 26:1–6). Isaac remained in the land of Canaan. But, similar to what his father had done years before his birth, in fear, Isaac presented Rebekah as his sister rather than his wife (Genesis 26:7–11). But, just as God had protected Sarah, He also protected Rebekah. God blessed Isaac with bountiful crops and wealth, so much so that the Philistines became jealous and stopped up the water wells Abraham had dug. The Philistine king asked Isaac to move, and Isaac complied, moving from place to place digging new wells when his enemies quarreled with him over the water. The Philistine king soon recognized that Isaac had been blessed by God and made a treaty of peace between them (Genesis 26:26–31). Isaac died at the age of 180 and was buried by both his sons. God affirmed His covenant with Isaac’s son, Jacob, whom He renamed Israel. Though much of Isaac’s story is narrative without many readily applicable lessons to our lives, we do see in Isaac a heart surrendered to God’s will. For example, he was obedient to Abraham and Sarah and apparently trusting of their guidance. He obeyed when God told him to remain in the land despite the famine and the attacks of his enemies. When Isaac discovered that he had been deceived by his son Jacob, he accepted and submitted to what he recognized as God’s will, in spite of it being completely against the accepted tradition at the time. Just as Isaac discovered, we, too, must remember that God’s ways are not our ways or His thoughts the same as ours (Isaiah 55:8). Isaac’s story also demonstrates God’s faithfulness to His promises—He had made a covenant with Abraham and would continue to uphold it with Isaac and with Isaac’s son Jacob. Though there are no great achievements to speak of concerning Isaac’s life, it was Isaac whom God chose to continue the covenant line, the same line that would produce the Messiah, Jesus. And for many generations the Jewish nation described their God as the God of Abraham, Isaac, and Jacob. Indeed, there are several passages of Scripture where God describes Himself in the same manner (e.g., Exodus 3:6). Isaac is listed with the other patriarchs and has a place in God’s kingdom (Luke 13:28). And there is no greater honor we can hope to achieve.GotQuestions.org Oswald Chambers - God’s Programme for His Progeny (Genesis 21:3-8) (from Not Knowing Where) What Abraham did for his son was in accordance with God’s programme for him, not according to Abraham’s ways for him (cf. Proverbs 22:6). God has a distinct programme for every child born into this world, legitimately or illegitimately. If the programme is unheeded, the reason is that parents do not care about God’s programme being fulfilled, but it will be fulfilled all the same. In spiritual matters be careful to note God’s programme for His progeny in you. Is the Son of God formed in me? Have I heard God’s promise about Him? He “shall be called the Son of God” (Luke 1:35), that is, He has nothing to do with my natural abilities. There is no relation between the promise of God for the life He forms in us by regeneration and our personal private ambitions, those ambitions are completely transfigured. I have to heed the promise of God for my child, be it a child of nature or of grace, and see that I do not try and make God’s gift fulfil my own ends. If I do, I become cruel in my judgment of God and God has to be very severe with me. Suppose that God sees fit to put you into desolation when He begins the forming of His Son in you, what does it matter to you, and what ought it to matter? God’s programme was to look after Sarah only until the child of His promise was born, and all He is after in you and me is the forming of His Son in us. When He drives the sword through the natural, we begin to whine and say “Oh, I can’t go through that,” but we must go through it. If we refuse to make our natural life obedient to the Son of God in us, the Son of God will be put to death in us. We have to put on the new man† in our human nature to fit the life of the Son of God in us, and see that in the outer courts of our bodily lives we conduct our life for Him. “God hath made me to laugh.” Sarah’s hilarity is the joy of God sounding through the upset equilibrium of a mind that scarcely expected the promise to be fulfilled. The son of Sarah is himself a type of the Son of Mary, and in each case the promise is limited through a particular woman, and through an apparently impossible, yet actual birth. Fancy making everything depend on that haughty, inclined-to-be unstable, not amazingly-superb-in-rectitude Sarah! How haphazard God seems, not sometimes but always. God’s ways turn man’s thinking upside down. Verse 7 is indicative of the amazement that comes when God’s promise is fulfilled. What is known as the dark side of Christian experience is not really Christian experience at all, it is God putting the rot of sacramental death through the natural virtues in order to produce something in keeping with His Son, and all our whining and misery ought to be the laughter of Sarah—Now I see what God wants! Instead of that, we moon in corners and gloom before God, and say “I am afraid I am not sanctified.” If you fight against the desolation, you will kill the life of God in you; yield to it, and God’s fulfilment will amaze you. It is in the periods of desolation that the sickly pietists talk about “What I am suffering!” They are in the initial stages and have not begun to realise God’s purpose. God is working out the manifestation of the fulfilment of His promise, and when it is fulfilled there is never any thought of self or of self-consideration anywhere. Genesis 21:4 Then Abraham circumcised his son Isaac when he was eight days old, as God had commanded him. Ge 17:10-12 Ex 12:48 Lev 12:3 De 12:32 Lu 1:6,59 2:21 Joh 7:22,23 Ac 7:8 Genesis 21 Resources - Multiple sermons and commentaries Related Passages: Genesis 17:10-12+ “This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised. 11 “And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you. 12 “And every male among you who is eight days old shall be circumcised throughout your generations, a servant who is born in the house or who is bought with money from any foreigner, who is not of your descendants. A mohel performing circumcision ABRAHAM'S OBEDIENCE Then Abraham circumcised (mul; Lxx = peritemno) his son Isaac when he was eight days old, as God had commanded him (Ge 17:10-12+) - Don't miss the point that Abraham again obeys God's command. First he obeyed in naming in Isaac (Ge 17:19+) and now he obeys in regard to the timing of circumcision (8 days) and in carrying out the actual act of circumcising Isaac. Why did God command circumcision on the eighth day? See the diagram below which shows that the clotting factors in a newborn are not fully developed until the 8th day. Therefore circumcision prior to that time could potentially result in uncontrollable bleeding (and even death from exsanguination). God invented the complex coagulation system of the human body and here He demonstrates the perfect inspiration of His word -- the 8th day and not before! Henry
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Wiersbe applies this to the believer's ongoing struggle between our unholy flesh and the Holy Spirit - Ishmael was a child of the flesh (Ge 16:1-16), while Isaac was a child of promise, born miraculously. Isaac’s presence in the home was not due to Abraham’s strength (for Abraham was as good as dead, Ro 4:19–20), but to God’s promise and power. There is always conflict between the flesh and the Spirit, the old nature and the new, (Gal. 5:16–24). Salvation does not change the old nature, nor can the old nature be improved or disciplined (see Ro 6–7). The only way to overcome the old nature is to accept God’s estimate of it and obey God’s Word. Abraham loved Ishmael and longed to hold to him (Ge 21:10–11, and see Ge 17:18); but God said, “Cast him out!” Romans 6 informs us that our only victory over the flesh is crucifixion—reckoning ourselves dead (Ro 6:11+). Christians who cater to the old nature (Ro 13:14b+, cf 1Pe 2:11+) will ALWAYS have conflict and trouble (ED: SEE NOTES ON Galatians 5:15,17). (Borrow Wiersbe's Expository Outlines on the New Testament page 52) Steven
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Wiersbe - "Ishmael and Hagar got lost in the wilderness, their water ran out, and they gave up in despair. This experience was quite different from the time Hagar first met God in the wilderness (Gen. 16:7ff). Sixteen years before, she had found a fountain of water; but now she saw no hope at all. Apparently Hagar had forgotten the promises God had made concerning her son; but Ishmael must have remembered them, for he called on the Lord for help. (ED: THAT IS INTERESTING BUT HE WAS IN UTERO WHEN GOD GAVE HER THOSE PROMISES, ALTHOUGH OF COURSE SHE COULD HAVE TOLD HIM ABOUT THE PROMISES WHEN HE WAS OF AGE. BUT THEN IT IS SURPRISING THAT NOW SHE SEEMS TO FORGET!) God heard the lad’s cries and rescued them both for Abraham’s sake. So often in the trials of life we fail to see the divine provisions God has made for us, and we forget the promises He has made to us. We open our hands to receive what we think we need instead of asking Him to open our eyes to see what we already have. The answer to most problems is close at hand, if only we have eyes to see (John 6:1–13; 21:1–6). Hagar is certainly a picture of the needy multitudes in the world today: wandering, weary, thirsty, blind, and giving up in despair. How we need to tell them the good news that the water of life is available and the well is not far away! (John 4:10–14; 7:37–39) God is kind and gracious to all who call on Him, because of His beloved Son, Jesus Christ. I heard the voice of Jesus say, “Behold, I freely give The living water; thirsty one, Stoop down, and drink, and live.” I came to Jesus, and I drank Of that life-giving stream; My thirst was quenched, my soul revived, And now I live in Him. --- Horatius Bonar G Campbell
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Wiersbe - You could follow Abraham’s journey by looking for the wells he dug and the altars he built (Ge 12:7–8; 13:4, 18). He was not ashamed to build his altar in the presence of his neighbors and offer his worship to the Lord. A new name for God is introduced here: El Olam, “the Everlasting God.’’ Abraham already knew El Elyon (“God Most High’’—Ge 14:19, 22) and El Shaddai (“God Almighty, the All-Sufficient One’’—Ge 17:1), but now he had a new name to use in his worship. It is important as we go through life that we learn more and more about God so we can worship Him better. What an encouragement to know “the Everlasting God’’! Wells would disappear, trees would be cut down, ewe lambs would grow up and die, altars would crumble, and treaties would perish, but the Everlasting God would remain. This Everlasting God had made an everlasting covenant with Abraham and his descendants (Ge 17:7, 13, 19), and He had given them the land of Canaan as an everlasting possession (Ge 17:8; 48:4). As Abraham faced the coming years, he knew that God would not change and that “underneath [were] the everlasting arms’’ (Deut. 33:27) One has to believe that part of the reason Abraham called God the Everlasting God is because here in Genesis 21 he saw the "first step" in the propagation (so to speak) of the covenant with the birth of the promised son Isaac. Only an everlasting God could make and keep an everlasting covenant. Genesis 13:15 for all the land which you see, I will give it to you and to your descendants forever (EVERLASTING - olam). Genesis 17:7 “I will establish My covenant between Me and you and your descendants after you throughout their generations for an (EVERLASTING - olam) covenant, to be God to you and to your descendants after you. Genesis 17:8 “I will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an (EVERLASTING - olam) possession; and I will be their God.” Genesis 17:13 “A servant who is born in your house or who is bought with your money shall surely be circumcised; thus shall My covenant be in your flesh for an (EVERLASTING - olam) covenant. Genesis 17:19 But God said, “No, but Sarah your wife will bear you a son, and you shall call his name Isaac; and I will establish My covenant with him for an (EVERLASTING - olam) covenant for his descendants after him. R Kent
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Wiersbe comments on the Everlasting God... What an encouragement to know “the Everlasting God”! Wells would disappear, trees would be cut down, ewe lambs would grow up and die, altars would crumble, and treaties would perish; but the Everlasting God would remain. This Everlasting God had made an everlasting covenant with Abraham and his descendants (Ge 17:7, 13, 19), and He had given them the land of Canaan as an everlasting possession (Ge 17:8; 48:4). As Abraham faced the coming years, he knew that God would not change and that “underneath [were] the everlasting arms” (Deut 33:27+). Waiting (Ge 21:34). The “many days” of this verse could mean as much as ten to fifteen years, because Isaac was a young man when he accompanied Abraham to Mount Moriah (Genesis 22). It must have been a peaceful time for Abraham, Sarah, and Isaac, and a time of great happiness as they watched their precious son grow up. Little did they know the great test that lay before them, but God was preparing them, and they would be ready. Alexander