Genesis 21 – Walking With Giants

The Birth of Isaac, 1-34

21:1 The LORD visited Sarah just as he had said he would and did for Sarah what he had promised. 21:2 So Sarah became pregnant and bore Abraham a son in his old age at the appointed time that God had told him. 21:3 Abraham named his son—whom Sarah bore to him—Isaac. 21:4 When his son Isaac was eight days old, Abraham circumcised him just as God had commanded him to do. 21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.)

Goldingay entitles his notes on this section, ‘At last!’. The same writer suggests that if there was a competition for the world’s most welcome baby, Issaac would certainly be a contender.

Now ends the suspense that began in:

Genesis 11:30 — ‘But Sarai was barren; she had no children.’

In the mean time, God has reiterated and reinforced his promise:

The birth of Isaac involved much more than parental joy, for his birth meant the fulfillment of God’s promise. When God had called Abraham, He promised to make of him a great nation that would bless the whole world (Gen 12:1–3). Then He repeatedly promised to give the land of Canaan to Abraham’s descendants (Gen 17:7) and to multiply them greatly (Gen 13:15–17). Abraham would be the father of the promised seed (Gen 15:4), and Sarah (not Hagar) would be the mother (Gen 17:19; 18:9–15). The birth of Isaac reminds us that God keeps His promises, in His own way, and in His own time. In spite of their occasional failures, Abraham and Sarah believed God; and God honored their faith (Heb. 11:8–11).’ (Wiersbe)

Greidanus: The tension between God’s promise and the seeming unlikelihood of its fulfilment drive the narrative of this passage.

Wiersbe: God deliberately waited until Abraham and Sarah were “as good as dead” (Rom 4:18-22), so that Isaac’s birth would be a divine miracle, not a human accomplishment (Rom 4:17-21), allowing them to experience God’s resurrection power through faith in his Word.

Finally, after twenty-five years of waiting, we reach Gen 21:1-2 and the fulfilment of the promise.

The record of fulfilment is surprisingly brief, given the long build-up.

Although the account of Isaac’s birth is quite brief, we should not miss the threefold reference in v1f to God’s fulfilled promise. Without this fulfilment, the promises of the land, of numerous descendants and blessings to the nations would have withered on the vine. Also emphasised is the unlikelihood (from a human point of view) of this birth. Sarah borde Abraham a son ‘in his old age’, v2; when he was ‘a hundred years old’, v5. The birth is inescapably miraculous.

Steinmann notes how promnent God’s word is in this passage: God ‘said’ (v. 1), ‘promised’ (twice, vv. 1, 2), and ‘commanded’ (v. 4).

The Lord visited Sarah – ‘was gracious’ to her (TNIV); he ‘dealt with her’ (NRSV). Note that it is she who is mentioned first.

Sarah…bore Abraham a son in his old age at the appointed time that God had told him – Emphasises both the human unlikelihood (‘in his old age’) and divine certainty (‘as the appointed time’). The latter phrase refers back to the promise given a year before (Gen 18:10).

Abraham named his son…Isaac – Obedient to God’s command in Gen 17:19. The name means, ‘he laughs’.

When his son Isaac was eight days old, Abraham circumcised him just as God had commanded him to do – Again, in obedience to God’s command, Gen 17:12.

As Wenham remarks:

‘Without a son Abraham could never have a multitude of descendants, inherit the land, or be a blessing to all the nations. And the threefold repetition, “as he had said,” “as he had promised,” “which God promised,” which seems unnecessarily repetitive, draws attention to the theological significance of the event of Isaac’s birth.’

21:6 Sarah said, “God has made me laugh. Everyone who hears about this will laugh with me.” 21:7 She went on to say, “Who would have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”

Sarah said – Only Sarah’s speech is recorded in this episode, highlighting her prominence in it.

“God has made me laugh” – The laughter of disbelief is now the laughter of joy. Resentment (Gen 16:2) is turned to gratitude.

“Everyone who hears about this will laugh with me” – Certainly, Israel would have cause for rejoicing, for in a real sense the nation was born that day:

‘When Israel heard this story, they were expected to laugh with Sarah, to rejoice in the LORD’s faithfulness which miraculously called them into existence. And also to rejoice in the LORD’s faithfulness which miraculously sustained them in their trials, even bringing a remnant back from exile.’ (Greidanus; cf. Psa 126:1f)

We, too, can laugh with Sarah, as we reflect on God’s amazing grace in bringing the church into existence, and in sustaining her ‘through many dangers, toils and snares’.

Kidner:

‘Sarah…is no visionary: she has faith, Heb 11:11, but her bent is domestic and physical – no doubt providentially, for Isaac had the ordinary needs of a child, who must be enjoyed for himself as well as for his destiny.’

“Who would have said…?” – “Is anything too wonderful for the Lord?” (Gen 18:14); cf. Mt 19:26, “With God all things are possible.”

Wiersbe:

‘People must have smiled when they heard that her husband’s name was Abraham, “father of a multitude.”’

The record of Isaac’s may be relatively low-key, but three significant aspects are emphasised:

It happened in accordance with God’s word (promise): v1f – ‘The LORD dealt with Sarah as he had said, and the LORD did for Sarah as he had promised. Sarah conceived and bore Abraham a son in his old age, at the time of which God had spoken to him.’
Abraham was obedient to God’s instruction: v3f – ‘Abraham gave the name Isaac to his son whom Sarah bore him. And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him.’
Sarah’s laughter of disbelief is transformed into the laughter of relief and of joy: v6f – ‘Sarah said, “God has brought laughter for me; everyone who hears will laugh with me.” And she said, “Who would ever have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.”’

Parallels between Isaac and Jesus

Holman OT Commentary:

‘Both Isaac and Jesus were named before they were conceived (Gen. 17:19; Luke 1:31). Both mothers conceived through God’s supernatural activity. Both sons fulfilled the Abrahamic covenant. Initially Isaac began the line and eventually Jesus, one of Isaac’s descendants, became the ultimate Son of Promise through whom blessing would come to all nations of the earth.’

Continuing:

‘Abraham and Sarah could have sung together those immortal lines from The Messiah taken from Isaiah 9:6: “For to us a child is born, to us a son is given, and the government will be on his shoulders.” The verse does not stop there, but the latter part could only apply to the final Son of Promise not the first: “He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” The parallelism of Genesis 21:1–2 is deliberate in the use of the word promised.’

Possible preaching points

God keeps his promises in his own way and time.

Patience before God – though it may be stretched almost to breaking point – is a virtue:

‘Abraham and Sarah had to wait twenty-five years for their son to be born, because it is “through faith and patience [we] inherit the promises” (Heb. 6:12; see 10:36). 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 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).’ (Wiersbe)

The existence of a nation depends on the birth of this one child. More: the future redemption of a lost world depends on it! –

‘Isaac would beget Jacob, and Jacob would give the world the twelve tribes of Israel; and from Israel the promised Messiah would be born. Down through the centuries, some of the “living links” in the chain of promise may have seemed insignificant and weak; but they helped to fulfill the purposes of God.’ (Wiersbe)

Preaching Christ from Gen 21:1-7

Greidanus (Preaching Christ from Genesis) suggests that the intention of the message of this section (vv1-7) for Israel (whether in Moab, discouraged after the wilderness years) or discouraged in Babylonian exile) is:

‘to encourage Israel to rejoice in the LORD’s faithfulness which miraculously called them into existence as the LORD’s special people.’

The preacher can follow the redemptive-historical trajectory of this narrative:

‘With Sarah’s miraculous conception and the birth of Isaac, the LORD provides another seed of the woman who provides genuine laughter for Abraham and Sarah. Later the LORD will provide another miracle child for Isaac and the barren Rebekah, Jacob/Israel. Eventually Jacob’s sons give birth to the nation of Israel out of which, in God’s time, the Messiah would be born (see Jesus’ genealogy in Matthew 1 and Luke 3). When God works this even greater miracle of Jesus’ conception and birth, there is great rejoicing by the angels, the shepherds, Simeon, Anna, and the wise men. Jesus’ preaching of the good news and his healing miracles bring joy to many. When Jesus is about to die, he acknowledges to his disciples, “You have pain now; but I will see you again, and your hearts will rejoice, and no one will take your joy from you” (John 16:22).’

Alternatively, the preacher could take a promise-fulfilment approach. For there are aspects of the promise that were not fulfilled when Isaac was born: Abraham had been informed that he would be the father of many nations, and that through him many peoples of the earth would be blessed:

‘So the birth of Isaac is an initial fulfillment. God’s promise to Abraham reaches for its fulfillment far beyond Isaac to Abraham’s son Jesus Christ, who commands his disciples to “make disciples of all nations.” But still the promise is not filled full. The church today is engaged in fulfilling this promise as it preaches the gospel of Jesus Christ to the nations. God’s promise to Abraham will finally be fulfilled when Jesus comes again and a great multitude “from every nation, from all tribes and peoples and languages” will stand “before the throne and before the Lamb, robed in white, with palm branches in their hands” praising God and the Lamb (Rev 7:9–10).’

21:8 The child grew and was weaned. Abraham prepared a great feast on the day that Isaac was weaned. 21:9 But Sarah noticed the son of Hagar the Egyptian—the son whom Hagar had borne to Abraham—mocking. 21:10 So she said to Abraham, “Banish that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”

The child grew and was weaned – Weaning would have taken place at about 2-3 years old. Ishmael wouldhave been 16-17 by this time.

Sarah noticed the son of Hagar the Egyptian…mocking – Pouring scorn, perhaps on Isaac’s status as Abraham’s heir.

Up until the time of Isaac’s birth, Ishmael would have been seen as Abraham’s heir. It is not surprising, then, that he was scornful of this untimely birth to an aged mother. But in doing so, he was also being scornful of God, whose hand he could not discern in these events, Gen 16:12; Gal 4:28f. The name ‘Isaac’ means ‘he laughs’; Ishmael is literally ‘Isaacing’ his half-brother.

“Banish that slave woman and her son” –

‘There are two accounts of the flight of Hagar from Abraham’s home. The one in Gen 16:4-14 is attributed to J (relating how she fled before Ishmael was born) and the E account, Gen 21:9-21, relates how she fled again when Ishmael was already a young lad. But considering the tensions existing between Sarah and Hagar over the years, was it not reasonable for two such incidents to occur at different times and under dissimilar circumstances? Does not history abound in such repeated episodes in the lives of other important personages, such as Bishop Athanasius and his three banishments (in A.D. 335, 339, and 356)? (Would not the same type of divisive literary criticism have to parcel out these three banishments to three different “sources” whose several traditions have later been combined by a redactor?).’ (Archer, Survey of OT Introduction)

Sarah had total control over Hagar, who was her slave. She probably saw Ishmael as a continuing threat, and in doing so was not fully trusting in God’s promises.

This verse is quoted in Gal 4:30, in which Paul uses the story of Sarah and Hagar as an allegory of the relationship between the gospel and the law.

On the power of women:

‘Wives had much more power than they are often credited with. Sarah, for example, after urging Abraham to have sexual relations with Hagar to father a child, expels both the girl and her infant child over Abraham’s protests (Gen 21:9-13). The numerous stories of women who were heroes (Deborah, Jael, etc.) or villains (Jezebel, Athaliah) show that free women had a degree of self-determination that modern writers sometimes ignore.’ (EDBT)

‘Sarah sinned in recommending that Abraham take Hagar as his wife and sinned again in the attitude that prompted her to urge Abraham to send her away. But just as in the case of Joseph, where his brothers intended him harm, God meant it for good-the good of both Isaac and Ishmael.’ (HSB)

21:11 Sarah’s demand displeased Abraham greatly because Ishmael was his son. 21:12 But God said to Abraham, “Do not be upset about the boy or your slave wife. Do all that Sarah is telling you because through Isaac your descendants will be counted. 21:13 But I will also make the son of the slave wife into a great nation, for he is your descendant too.”

The matter distressed Abraham greatly – Even this is too weak a translation. Abraham exploded in anger.

Ishamel was Abraham’s first son, and precious to him (cf. Gen 17:18). But he was not the son of the promise.

This whole episode indicates how much evil can come from a polygamous marriage.

For Hagar and Ishmael to have stayed would have caused intolerable hostility. Sarah’s attitude in not condoned, but God will show that he can work through even our weaknesses and mistakes.

God said to Abraham…”Do all that Sarah is telling you” –

Why did God say this?-

“God does not require Abraham to acquiesce in Sarah’s proposal because he approved the spirit which prompted it, but because it accorded with his counsel and his repeated declarations that all the blessings of the covenant were to belong pre-eminently to Isaac.” (George Bush)

This verse is quoted in:

Hebrews 11:17–18 — 17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, yet he was ready to offer up his only son. 18 God had told him, “Through Isaac descendants will carry on your name,”

21:14 Early in the morning Abraham took some food and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, and sent her away. So she went wandering aimlessly through the wilderness of Beer Sheba. 21:15 When the water in the skin was gone, she shoved the child under one of the shrubs. 21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot away; for she thought, “I refuse to watch the child die.” So she sat across from him and wept uncontrollably.

Abraham has to trust the God will look after Ishmael, even though he cannot be sure how. This trust foreshadows Abraham’s trust when tested in the case of Isaac.

Skin of water – The whole skin of a lamb or kid, with the legs used as handles.

She went on her way – ‘If Hagar and Ishmael had conducted themselves well in Abraham’s family, they might have continued there; but they threw themselves out by their own pride and insolence, which were thus justly chastised. Note, By abusing our privileges we forfeit them.’ (MHC)

She began to sob – ‘We are apt to forget former promises, when present providences seem to contradict them; for we live by sense.’ (MHC)

21:17 But God heard the boy’s voice. The angel of God called to Hagar from heaven and asked her, “What is the matter, Hagar? Don’t be afraid, for God has heard the boy’s voice right where he is crying. 21:18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.” 21:19 Then God enabled Hagar to see a well of water. She went over and filled the skin with water, and then gave the boy a drink.

God heard the boy crying – for ‘wherever we are, there is a way open heaven-ward.’ (MHC)

“Lift the boy up” – ‘Note, God’s readiness to help us when we are in trouble must not slacken, but quicken, our endeavours to help ourselves.’ (MHC)

‘Note, (1.) Nations are of God’s making: he founds them, he forms them, he fixes them. (2.) Many are full of the blessings of God’s providence that are strangers to the blessings of his covenant. (3.) The children of this world often fare the better, as to outward things, for their relation to the children of God.’ (MHC)

‘Have you ever wondered if you were born into the wrong family? We don’t know much about how Ishmael viewed life, but that question must have haunted him at times. His life, his name, and his position were bound up in a conflict between two jealous women. Sarah (Sarai), impatient with God’s timetable, had taken matters into her own hands, deciding to have a child through another woman. Hagar, servant that she was, submitted to being used this way. But her pregnancy gave birth to strong feelings of superiority toward Sarah. Into this tense atmosphere, Ishmael was born.

For 13 years Abraham thought Ishmael’s birth had fulfilled God’s promise. He was surprised to hear God say that the promised child would be Abraham and Sarah’s very own. Sarah’s pregnancy and Isaac’s birth must have had a devastating impact on Ishmael. Until then he had been treated as a son and heir, but this late arrival made his future uncertain. During Isaac’s weaning celebration, Sarah caught Ishmael teasing his half brother. As a result, Hagar and Ishmael were permanently expelled from Abraham’s family.

Much of what happened throughout his life cannot be blamed on Ishmael. He was caught in a process much bigger than himself. However, his own actions showed that he had chosen to become part of the problem and not part of the solution. He chose to live under his circumstances rather than above them.

The choice he made is one we must all make. There are circumstances over which we have no control (heredity, for instance), but there are others that we can control (decisions we make). At the heart of the matter is the sin-oriented nature we have all inherited. It can be partly controlled, although not overcome, by human effort. In the context of history, Ishmael’s life represents the mess we make when we don’t try to change the things we could change. The God of the Bible has offered a solution. His answer is not control, but a changed life. To have a changed life, turn to God, trust him to forgive your sinful past, and begin to change your attitude toward him and others.’ (Life Application)

Then God opened her eyes, and she saw a well of water – ‘Note, Many that have reason enough to be comforted go mourning from day to day, because they do not see the reason they have for comfort. There is a well of water by them in the covenant of grace, but they are not aware of it; they have not the benefit of it, till the same God that opened their eyes to see their wound opens them to see their remedy, Jn 16:6,7.’ (MHC)

‘Oh, that men were not so much like Hagar in the wilderness, blind to the well of living waters close beside them!’ (J.C. Ryle)

‘It is a sweet and comfortable thought, that “the LORD takes delight in his people” and “cares for those who trust in him.” (Ps 149:4 Na 1:7) But I fear that little is known, and only dimly seen, of exactly how much the Lord cares for them. Beyond question, believers have a great many trials. The flesh is weak. The world is full of snares. The cross is heavy. The way is narrow. The companions are few. But still they have great consolations, if only their eyes were open to see them. Like Hagar, they have a well of water near them, even in the wilderness, though often they do not see it. Like Mary, they have Jesus standing by their side, though often they are not aware of it because of their very tears..’ (Gen 21:19 Jn 20:14) (J.C. Ryle)

21:20 God was with the boy as he grew. He lived in the wilderness and became an archer. 21:21 He lived in the wilderness of Paran. His mother found a wife for him from the land of Egypt.

‘The episode tellingly portrays man’s plight and God’s grace: on the one hand, diminishing supplies, scant refuge and fnial despair; on the other, the abundance of the well (once it was revealed), the promise of life and posterity, and (20) the presence of God.’ (Kidner)

Choice of a Spouse

‘Usually the parents of a young man chose his wife and arranged for the marriage, as Hagar did for Ishmael (Gen 21:21) and Judah for Er (Gen 38:6). Sometimes the young man did the choosing, and his parents the negotiating, as in the case of Shechem (Gen 34:4, 8) and Samson (Jdg. 14:2). Rarely did a man marry against the wish of his parents, as did Esau (Gn. 26:34-35). The girl was sometimes asked whether she consented, as in the case of Rebekah (Gen 24:58). Occasionally the girl’s parents chose a likely man to be her husband, as did Naomi (Ruth 3:1-2) and Saul.’ (1Sam 18:21) (NBD)

21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you in all that you do. 21:23 Now swear to me right here in God’s name that you will not deceive me, my children, or my descendants. Show me, and the land where you are staying, the same loyalty that I have shown you.”

21:24 Abraham said, “I swear to do this.” 21:25 But Abraham lodged a complaint against Abimelech concerning a well that Abimelech’s servants had seized. 21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, you did not tell me. I did not hear about it until today.”

21:27 Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty. 21:28 Then Abraham set seven ewe lambs apart from the flock by themselves. 21:29 Abimelech asked Abraham, “What is the meaning of these seven ewe lambs that you have set apart?” 21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof that I dug this well.” 21:31 That is why he named that place Beer Sheba, because the two of them swore an oath there.

21:32 So they made a treaty at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned to the land of the Philistines. 21:33 Abraham planted a tamarisk tree in Beer Sheba. There he worshiped the LORD, the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time.

Abraham’s ‘royal attributes’:

‘Abraham is sometimes portrayed as having royal attributes. This is reflected in the account of his victory over the eastern kings (Gen 14:1–24), the desire of Abimelech king of Gerar to enter into a covenant with him (Gen 21:22–34), and his designation ‘prince of god’ by the inhabitants of Hebron (23:6). These factors suggest that the line of ‘seed’ traced in Genesis anticipates the establishment of a royal dynasty (cf. Gen 17:6, 16; 35:11; 36:31; 37:8–11; 41:39–43; 49:8–12).’ (T.D. Alexander, New Dictionary of Biblical Theology, art. ‘Abraham’)