Verse-by-Verse Bible Commentary
Genesis 21:33

Clarke's Commentary

Verse Genesis 21:33. Abraham planted a grove — The original word אשל eshel has been variously translated a grove, a plantation, an orchard, a cultivated field, and an oak. From this word, says Mr. Parkhurst, may be derived the name of the famous asylum, opened by Romulus between two groves of oaks at Rome; (μεθοριον δυοιν δρυμως, Dionys. Hal., lib. ii. c. 16:) and as Abraham, Genesis 21:33, agreeably, no doubt, to the institutes of the patriarchal religion, planted an oak in Beer-sheba, and called on the name of Jehovah, the everlasting God, (compare Genesis 12:8; Genesis 18:1), so we find that oaks were sacred among the idolaters also. Ye shall be ashamed of the OAKS ye have chosen, says Isaiah, Isaiah 1:29, to the idolatrous Israelites. And in Greece we meet in very early times with the oracle of Jupiter at the oaks of Dodona. Among the Greeks and Romans we have sacra Jovi quercus, the oak sacred to Jupiter, even to a proverb. And in Gaul and Britain we find the highest religious regard paid to the same tree and to its misletoe, under the direction of the Druids, that is, the oak prophets or priests, from the Celtic deru, and Greek δρυς, an oak. Few are ignorant that the misletoe is indeed a very extraordinary plant, not to be cultivated in the earth, but always growing on some other tree. "The druids," says Pliny, Nat. Hist., lib. xvii., c. 44, "hold nothing more sacred than the misletoe, and the tree on which it is produced, provided it be the oak. They make choice of groves of oak on this account, nor do they perform any of their sacred rites without the leaves of those trees; so that one may suppose that they are for this reason called, by a Greek etymology, Druids. And whatever misletoe grows on the oak they think is sent from heaven, and is a sign that God himself has chosen that tree. This however is very rarely found, but when discovered is treated with great ceremony. They call it by a name which signifies in their language the curer of all ills; and having duly prepared their feasts and sacrifices under the tree, they bring to it two white bulls, whose horns are then for the first time tied; the priest, dressed in a white robe, ascends the tree, and with a golden pruning hook cuts off the misletoe, which is received into a white sagum or sheet. Then they sacrifice the victims, praying that God would bless his own gift to those on whom he has bestowed it." It is impossible for a Christian to read this account without thinking of HIM who was the desire of all nations, of the man whose name was the BRANCH, who had indeed no father upon earth, but came down from heaven, was given to heal all our ills, and, after being cut off through the Divine counsel, was wrapped in fine linen and laid in the sepulchre for our sakes. I cannot forbear adding that the misletoe was a sacred emblem to other Celtic nations, as, for instance, to the ancient inhabitants of Italy. The golden branch, of which Virgil speaks so largely in the sixth book of the AEneis, and without which, he says, none could return from the infernal regions, (see line 126,) seems an allusion to the misletoe, as he himself plainly intimates by comparing it to that plant, line 205, c. See Parkhurst, under the word אשל eshel.

In the first ages of the world the worship of God was exceedingly simple there were no temples nor covered edifices of any kind; an altar, sometimes a single stone, sometimes consisting of several, and at other times merely of turf, was all that was necessary; on this the fire was lighted and the sacrifice offered. Any place was equally proper, as they knew that the object of their worship filled the heavens and the earth. In process of time when families increased, and many sacrifices were to be offered, groves or shady places were chosen, where the worshippers might enjoy the protection of the shade, as a considerable time must be employed in offering many sacrifices. These groves became afterwards abused to impure and idolatrous purposes, and were therefore strictly forbidden. See Exodus 34:13; Deuteronomy 12:3; Deuteronomy 16:21.

And called there on the name of the Lord — On this important passage Dr. Shuckford speaks thus: "Our English translation very erroneously renders this place, he called upon the name of Jehovah; but the expression קרא בשם kara beshem never signifies to call upon the name; קרא שם kara shem would signify to invoke or call upon the name, or קרא אל שם kara el shem would signify to cry unto the name; but קרא בשם kara beshem signifies to invoke IN the name, and seems to be used where the true worshippers of God offered their prayers in the name of the true Mediator, or where the idolaters offered their prayers in the name of false ones, 1 Kings 18:26; for as the true worshippers had but one God and one Lord, so the false worshippers had gods many and lords many, 1 Corinthians 8:5. We have several instances of קרא kara, and a noun after it, sometimes with and sometimes without the particle אל el, and then it signifies to call upon the person there mentioned; thus, קרא יהוה kara Yehovah is to call upon the Lord, Psalms 14:4; Psalms 17:6; Psalms 31:17; Psalms 53:4; Psalms 118:5, c. and קרא אל יהוה kara el Yehovah imports the same, 1 Samuel 12:17; Jonah 1:6, c. but קרא בשם kara beshem is either to name BY the name, Genesis 4:17; Numbers 32:42; Psalms 49:11; Isaiah 43:7; or to invoke IN the name, when it is used as an expression of religious worship." CONNEX. vol. i., p. 293. I believe this to be a just view of the subject, and therefore I admit it without scruple.

The everlasting God. — יהוה אל עולם Yehovah el olam, JEHOVAH, the STRONG GOD, the ETERNAL ONE. This is the first place in Scripture in which עולם olam occurs as an attribute of God, and here it is evidently designed to point out his eternal duration; that it can mean no limited time is self-evident, because nothing of this kind can be attributed to God. The Septuagint render the words Θεος αιωνιος, the ever-existing God; and the Vulgate has Invocavit ibi nomen Do mini, Dei aeterni, There he invoked the name of the Lord, the eternal God. The Arabic is nearly the same. From this application of both the Hebrew and Greek words we learn that עולם olam and αιων aion originally signified ETERNAL, or duration without end. עלם alam signifies he was hidden, concealed, or kept secret; and αιων, according to Aristotle, (De Caelo, lib. i., chap. 9, and a higher authority need not be sought,) is compounded of αει, always, and ων, being, αιων εστιν, απο του αει ειναι. The same author informs us that God was termed Aisa, because he was always existing, λεγεσθαι - Αισαν δε, αει ουσαν. De Mundo, chap. xi., in fine. Hence we see that no words can more forcibly express the grand characteristics of eternity than these. It is that duration which is concealed, hidden, or kept secret from all created beings; which is always existing, still running ON but never running OUT; an interminable, incessant, and immeasurable duration; it is THAT, in the whole of which God alone can be said to exist, and that which the eternal mind can alone comprehend.

In all languages words have, in process of time, deviated from their original acceptations, and have become accommodated to particular purposes, and limited to particular meanings. This has happened both to the Hebrew עלם alam, and the Greek αιων; they have been both used to express a limited time, but in general a time the limits of which are unknown; and thus a pointed reference to the original ideal meaning is still kept up. Those who bring any of these terms in an accommodated sense to favour a particular doctrine, c., must depend on the good graces of their opponents for permission to use them in this way. For as the real grammatical meaning of both words is eternal, and all other meanings are only accommodated ones, sound criticism, in all matters of dispute concerning the import of a word or term, must have recourse to the grammatical meaning, and its use among the earliest and most correct writers in the language, and will determine all accommodated meanings by this alone. Now the first and best writers in both these languages apply olam and αιων to express eternal, in the proper meaning of that word and this is their proper meaning in the Old and New Testaments when applied to God, his attributes, his operations taken in connection with the ends for which he performs them, for whatsoever he doth, it shall be for ever - יהיה לעולם yihyeh leolam, it shall be for eternity, Ecclesiastes 3:14; forms and appearances of created things may change, but the counsels and purposes of God relative to them are permanent and eternal, and none of them can be frustrated; hence the words, when applied to things which from their nature must have a limited duration, are properly to be understood in this sense, because those things, though temporal in themselves, shadow forth things that are eternal. Thus the Jewish dispensation, which in the whole and in its parts is frequently said to be לעולם leolam, for ever, and which has terminated in the Christian dispensation, has the word properly applied to it, because it typified and introduced that dispensation which is to continue not only while time shall last, but is to have its incessant accumulating consummation throughout eternity. The word is, with the same strict propriety, applied to the duration of the rewards and punishments in a future state. And the argument that pretends to prove (and it is only pretension) that in the future punishment of the wicked "the worm shall die," and "the fire "shall be quenched," will apply as forcibly to the state of happy spirits, and as fully prove that a point in eternity shall arrive when the repose of the righteous shall be interrupted, and the glorification of the children of God have an eternal end! Genesis 17:7; Genesis 17:7; "Genesis 17:8".

1. FAITHFULNESS is one of the attributes of God, and none of his promises can fall. According to the promise to Abraham, Isaac is born; but according to the course of nature it fully appears that both Abraham and Sarah had passed that term of life in which it was possible for them to have children. Isaac is the child of the promise, and the promise is supernatural. Ishmael is born according to the ordinary course of nature, and cannot inherit, because the inheritance is spiritual, and cannot come by natural birth; hence we see that no man can expect to enter into the kingdom of God by birth, education, profession of the true faith, c., c. Those alone who are born from above, and are made partakers of the Divine nature, can be admitted into the family of God in heaven, and everlastingly enjoy that glorious inheritance. Reader, art thou born again? Hath God changed thy heart and thy life? If not, canst thou suppose that in thy present state thou canst possibly enter into the paradise of God? I leave thy conscience to answer.

2. The actions of good men may be misrepresented, and their motives suspected, because those motives are not known and those who are prone to think evil are the last to take any trouble to inform their minds, so that they may judge righteous judgment. Abraham, in the dismissal of Hagar and Ishmael, has been accused of cruelty. Though objections of this kind have been answered already, yet it may not be amiss farther to observe that what he did he did in conformity to a Divine command, and a command so unequivocally given that he could not doubt its Divine origin and this very command was accompanied with a promise that both the child and his mother should be taken under the Divine protection. And it was so; nor does it appear that they lacked any thing but water, and that only for a short time, after which it was miraculously supplied. God will work a miracle when necessary, and never till then; and at such a time the Divine interposition can be easily ascertained, and man is under no temptation to attribute to second causes what has so evidently flowed from the first. Thus, while he is promoting his creatures' good, he is securing his own glory; and he brings men into straits and difficulties, that he may have the fuller opportunity to convince his followers of his providential care, and to prove how much he loves them.

3. Did we acknowledge God in all our ways, he would direct our steps. Abimelech, king of Gerar, and Phichol, captain of his host, seeing Abraham a worshipper of the true God, made him swear by the object of his worship that there should be a lasting peace between them and him; for as they saw that God was with Abraham, they well knew that he could not expect the Divine blessing any longer than he walked in integrity before God; they therefore require him to swear by God that he would not deal falsely with them or their posterity. From this very circumstance we may see the original purpose, design, and spirit of an oath, viz., Let God prosper or curse ME in all that I do, as I prove true or false to my engagements! This is still the spirit of all oaths where God is called to witness, whether the form be by the water of the Ganges, the sign of the cross, kissing the Bible, or lifting up the hand to heaven. Hence we may learn that he who falsifies an oath or promise, made in the presence and name of God, thereby forfeits all right and title to the approbation and blessing of his Maker.

But it is highly criminal to make such appeals to God upon trivial occasions. Only the most solemn matters should be thus determined. Legislators who regard the morals of the people should take heed not to multiply oaths in matters of commerce and revenue, if they even use them at all. Who can take the oaths presented by the custom house or excise, and be guiltless? I have seen a person kiss his pen or thumb nail instead of the book, thinking that he avoided the condemnation thereby of the false oath he was then taking!

Bridgeway Bible Commentary

Treaty with Abimelech (21:22-34)

Abraham had settled in the south of Canaan in Abimelech’s territory and at Abimelech’s invitation (see 20:15). Abimelech, however, was still wary of Abraham and fearful of the God whom Abraham worshipped. He suggested that Abraham and he make a treaty that would guarantee good relations between them (22-24). Abraham agreed to this, but at the same time he forced Abimelech to agree to return to him a well that Abimelech’s herdsmen claimed as theirs. Abimelech publicly bound himself to the agreement by accepting from Abraham seven lambs as a witness (25-34). The place where the well was located became known as Beersheba, and Abraham later settled there (see 22:19).

Coffman's Commentaries on the Bible

"So they made a covenant at Beersheba: and Abimelech rose up, and Phicol the captain of his host, and they returned into the land of the Philistines. And Abraham planted a tamarisk tree in Beersheba, and called there on the name of Jehovah, the Everlasting God. And Abraham sojourned in the land of the Philistines many days."

"And they returned into the land of the Philistines" Some would make this deny that Beersheba was also in the land of the Philistines, but the very fact of Abimelech's servants having taken Abraham's well by violence is proof enough that the place was considered Philistine territory. Moreover, it will be noted that Abraham continued to live there, where it is called in the very next verse, "the land of the Philistines." A study of the whole chapter reveals that Hagar was not very far from where she had started when she was in the wilderness of Beersheba.

"And Abraham planted a tamarisk tree" Speiser's opinion that such a tree "ties the worship of Jehovah to the symbolism of a sacred tree,"E. A. Speiser, op. cit., p. 160. is unsupported by anything, either in the Bible, or out of it. It would be just as reasonable to assume that when Sam Houston planted a bois d'arc tree in Arkansas that it tied the worship of Jehovah to that!

ADDENDUM

God's great mercy and blessing were poured out upon Ishmael and his posterity, despite the fact of their not being members of the covenant. Nevertheless, God loved them, as indeed he loved the whole world, "So that he gave his only begotten Son." We wish to close this chapter with a paragraph from a homily by F. Hastings:

"God cares for those outside the pale of the Church, even as for those within. Those without have not taken up their privileges, nor do they see how Christ loves them. They are suffering great loss, and are in danger of even greater losses; but God loves them, cares for them, and pities them. `He is not willing that any should perish, but that all should come to repentance.'"

God pitied the people of Nineveh and sent them a warning; he healed Naaman; he sent Elijah to dwell with the woman of Sarepta, thus honoring her; he brought Nebuchadnezzar to his right mind by a judicial affliction; Jesus praised the Syrophoenician woman, and the centurions of the Roman garrison in Capernaum — all these things were loving mercies poured out beyond the boundaries of the Covenant! Oh, how much more widely flows the channel of Divine love and mercy than many are inclined to think!

Whoever, whatever, wherever any man is, let him remember that God loves him.F. Hastings, The Pulpit Commentary, Genesis, Vol. 1 (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 279.

Barnes' Notes on the Whole Bible

- The Birth of Isaac

7. מלל mı̂lēl “speak,” an ancient and therefore solemn and poetical word.

14. חמת chêmet “bottle,” akin to חמה chāmâh, “surround, enclose,” and הוּם chûm “black. באר שׁבע b^eêr-sheba‛, Beer-sheba‘, “well of seven.”

22. פיכל pı̂ykol, Pikhol, “mouth or spokesman of all.”

23. נין nı̂yn “offspring, kin;” related: “sprout, flourish.” נכד neked “progeny,” perhaps “acquaintance,” cognate with נגד ngd, “be before” (the eyes) and נקד nqd, “mark.”

33. אשׁל 'êshel “grove;” ἄρουρα aroura, Septuagint.; אילבה 'ı̂ylābâh, “a tree,” Onkelos.

This chapter records the birth of Isaac with other concomitant circumstances. This is the beginning of the fulfillment of the second part of the covenant with Abraham - that concerning the seed. This precedes, we observe, his possession of even a foot-breadth of the soil, and is long antecedent to the entrance of his descendants as conquerors into the land of promise.

Genesis 21:1-8

Isaac is born according to promise, and grows to be weaned. “The Lord had visited Sarah.” It is possible that this event may have occurred before the patriarchal pair arrived in Gerar. To visit, is to draw near to a person for the purpose of either chastising or conferring a favor. The Lord had been faithful to his gracious promise to Sarah. “He did as he had spoken.” The object of the visit was accomplished. In due time she bears a son, whom Abraham, in accordance with the divine command, calls Isaac, and circumcises on the eighth day. Abraham was now a hundred years old, and therefore Isaac was born thirty years after the call. Sarah expressed her grateful wonder in two somewhat poetic strains. The first, consisting of two sentences, turns on the word laugh. This is no longer the laugh of delight mingled with doubt, but that of wonder and joy at the power of the Lord overcoming the impotence of the aged mother. The second strain of three sentences turns upon the object of this admiring joy. The event that nobody ever expected to hear announced to Abraham, has nevertheless taken place; “for I have borne him a son in his old age.” The time of weaning, the second step of the child to individual existence, at length arrives, and the household of Abraham make merry, as was wont, on the festive occasion. The infant was usually weaned in the second or third year 1 Samuel 1:22-24; 2 Chronicles 31:16. The child seems to have remained for the first five years under the special care of the mother Leviticus 27:6. The son then came under the management of the father.

Genesis 21:9-21

The dismissal of Hagar and Ishmael. “The son of Hagar ... laughing.” The birth of Isaac has made a great change in the position of Ishmael, now at the age of at least fifteen years. He was not now, as formerly, the chief object of attention, and some bitterness of feeling may have arisen on this account. His laugh was therefore the laugh of derision. Rightly was the child of promise named Isaac, the one at whom all laugh with various feelings of incredulity, wonder, gladness, and scorn. Sarah cannot brook the insolence of Ishmael, and demands his dismissal. This was painful to Abraham. Nevertheless, God enjoins it as reasonable, on the ground that in Isaac was his seed to be called. This means not only that Isaac was to be called his seed, but in Isaac as the progenitor was included the seed of Abraham in the highest and utmost sense of the phrase. From him the holy seed was to spring that was to be the agent in eventually bringing the whole race again under the covenant of Noah, in that higher form which it assumes in the New Testament. Abraham is comforted in this separation with a renewal of the promise concerning Ishmael Genesis 17:20.

He proceeds with all singleness of heart and denial of self to dismiss the mother and the son. This separation from the family of Abraham was, no doubt, distressing to the feelings of the parties concerned. But it involved no material hardship to those who departed, and conferred certain real advantages. Hagar obtained her freedom. Ishmael, though called a lad, was at an age when it is not unusual in the East to marry and provide for oneself. And their departure did not imply their exclusion from the privileges of communion with God, as they might still be under the covenant with Abraham, since Ishmael had been circumcised, and, at all events, were under the broader covenant of Noah. It was only their own voluntary rejection of God and his mercy, whether before or after their departure, that could cut them off from the promise of eternal life. It seems likely that Hagar and Ishmael had so behaved as to deserve their dismissal from the sacred home. “A bottle of water.”

This was probably a kid-skin bottle, as Hagar could not have carried a goat-skin. Its contents were precious in the wilderness, but soon exhausted. “And the lad.” He took the lad and gave him to Hagar. The bread and water-skin were on her shoulder; the lad she held by the hand. “In the wilderness of Beer-sheba.” It is possible that the departure of Hagar occurred after the league with Abimelek and the naming of Beer-sheba, though coming in here naturally as the sequel of the birth and weaning of Isaac. The wilderness in Scripture is simply the land not profitable for cultivation, though fit for pasture to a greater or less extent. The wilderness of Beer-sheba is that part of the wilderness which was adjacent to Beer-sheba, where probably at this time Abraham was residing. “Laid the lad.” Ishmael was now, no doubt, thoroughly humbled as well as wearied, and therefore passive under his mother’s guidance. She led him to a sheltering bush, and caused him to lie down in its shade, resigning herself to despair. The artless description here is deeply affecting.

Genesis 21:17-21

The fortunes of Ishmael. God cares for the wanderers. He hears the voice of the lad, whose sufferings from thirst are greater than those of the mother. An angel is sent, who addresses Hagar in the simple words of encouragement and direction. “Hold thy hand upon him.” Lay thy hand firmly upon him. The former promise Genesis 16:10 is renewed to her. God also opened her eyes that she saw a well of water, from which the bottle is replenished, and she and the lad are recruited for their further journey. It is unnecessary to determine how far this opening of the eyes was miraculous. It may refer to the cheering of her mind and the sharpening of her attention. In Scripture the natural and supernatural are not always set over against each other as with us. All events are alike ascribed to an ever-watchful Providence, whether they flow from the ordinary laws of nature or some higher law of the divine will. “God was with the lad.” Ishmael may have been cured of his childish spleen. It is possible also his father did not forget him, but sent him a stock of cattle with which to begin the pastoral life on his account. “He became an archer.” He grew an archer, or multiplied into a tribe of archers. Paran Genesis 14:6 lay south of Palestine, and therefore on the way to Egypt, out of which his mother took him a wife. The Ishmaelites, therefore, both root and branch, were descended on the mother’s side from the Egyptians.

Genesis 21:22-34

According to the common law of Hebrew narrative, this event took place before some of the circumstances recorded in the previous passage; probably not long after the birth of Isaac. Abimelek, accompanied by Phikol, his commander-in-chief, proposes to form a league with Abraham. The reason assigned for this is that God was with him in all that he did. Various circumstances concurred to produce this conviction in Abimelek. The never-to-be-forgotten appearance of God to himself in a dream interposing on behalf of Abraham, the birth of Isaac, and the consequent certainty of his having an heir, and the growing retinue and affluence of one who, some ten years before, could lead out a trained band of three hundred and eighteen men-at-arms, were amply sufficient to prove that God was the source of his strength. Such a man is formidable as a foe, but serviceable as an ally. It is the part of sound policy, therefore, to approach him and endeavor to prevail upon him to swear by God not to deal falsely with him or his. “Kin and kith.” We have adopted these words to represent the conversational alliterative phrase of the original. They correspond tolerably well with the σπέρμα sperma and ὄνομα onoma, “seed” and “name,” of the Septuagint. Abraham frankly consents to this oath. This is evidently a personal covenant, referring to existing circumstances. A similar confederacy had been already formed with Aner, Eshkol, and Mamre. Abraham was disposed to such alliances, as they contributed to peaceful neighborhood. He was not in a condition to make a national covenant, though it is a fact that the Philistines were scarcely ever wholly subjugated by his descendants.

Genesis 21:25-26

Abraham takes occasion to remonstrate with Abimelek about a well which his people had seized. Wells were extremely valuable in Palestine, on account of the long absence of rain between the latter or vernal rain ending in March, and the early or autumnal rain beginning in November. The digging of a well was therefore a matter of the greatest moment, and often gave a certain title to the adjacent fields. Hence, the many disputes about wells, as the neighboring Emirs or chieftains were jealous of rights so acquired, and often sought to enter by the strong hand on the labors of patient industry. Hence, Abraham lays more stress on a public attestation that he has dug, and is therefore the owner of this well, than on all the rest of the treaty. Seven is the number of sanctity, and therefore of obligation. This number is accordingly figured in some part of the form of confederation; in the present case, in the seven ewe-lambs which Abraham tenders, and Abimelek, in token of consent, accepts at his hand. The name of the well is remarkable as an instance of the various meanings attached to nearly the same sound. Even in Hebrew it means the well of seven, or the well of the oath, as the roots of seven, and of the verb meaning to swear, have the same radical letters. Bir es-Seba means “the well of seven or of the lion.”

Genesis 21:32-34

Returned unto the land of the Philistines. - Beer-sheba was on the borders of the land of the Philistines. Going therefore to Gerar, they returned into that land. In the transactions with Hagar and with Abimelek, the name God is employed, because the relation of the Supreme Being with these parties is more general or less intimate than with the heir of promise. The same name, however, is used in reference to Abraham and Sarah, who stand in a twofold relation to him as the Eternal Potentate, and the Author of being and blessing. Hence, the chapter begins and ends with Yahweh, the proper name of God in communion with man. “Eshel is a field under tillage” in the Septuagint, and a tree in Onkelos. It is therefore well translated a grove in the King James Version, though it is rendered “the tamarisk” by many. The planting of a grove implies that Abraham now felt he had a resting-place in the land, in consequence of his treaty with Abimelek. He calls upon the name of the Lord with the significant surname of the God of perpetuity, the eternal, unchangeable God. This marks him as the “sure and able” performer of his promise, as the everlasting vindicator of the faith of treaties, and as the infallible source of the believer’s rest and peace. Accordingly, Abraham sojourned in the land of the Philistines many days.

Calvin's Commentary on the Bible

33.And Abraham planted a grove. It hence appears that more rest was granted to Abraham, after the covenant was entered into, than he had hitherto enjoyed; for now he begins to plant trees, which is a sign of a tranquil and fixed habitation; for we never before read that he planted a single shrub. Wherefore, we see how far his condition was improved because he was permitted to lead (as I may say) a settled life. The assertion, that he called on the name of the Lord, I thus interpret; he instituted anew the solemn worship of God, in order to testify his gratitude. Therefore God, after he had led his servant through continually winding paths, gave to him some relaxation in his extreme old age. And he sometimes so deals with his faithful people, that when they have been tossed by various storms, he at length permits them to breathe freely. As it respects calling upon God, we know that Abraham, wherever he went, never neglected this religious duty. Nor was he deterred by dangers from professing himself a worshipper of the true God; although, on this account, he was hateful to his neighbors. But as his conveniences for dwelling in the land increased, he became the more courageous in professing the worship of God. And because he now lived more securely under the protection of the king, he perhaps wished to bear open testimony, that he received even this as from God. For the same reason, the title of the everlasting God seems to be given, as if Abraham would say, that he had not placed his confidence in an earthly kings and was not engaging in any new covenant, by which he would be departing from the everlasting God. The reason why Moses, by the figure synecdoche, gives to the worship of God the name of invocation, I have elsewhere explained. Lastly, Abraham is here said to have sojourned in that land in which he, nevertheless, had a settled abode; whence we learn, that his mind was not so fixed upon this state of repose, as to prevent him frown considering what he had before heard from the mouth of God, that he with his posterity should be strangers till the expiration of four hundred years.

Smith's Bible Commentary

Now the LORD visited Sarah as he had said ( Genesis 21:1 ),

I like this.

and the LORD did unto Sarah as he had spoken ( Genesis 21:1 ).

I like that, "as He had said, and as He had spoken." I've got that underlined that just sort of hit me. "The Lord visited Sarah as he had said." The Lord keeps His word. The Lord is faithful to His promise. He may not do it as quickly as we would like Him to do it. Abraham been waiting for thirteen years, you know, since the last promise was made. And he was getting older everyday. But the Lord came to Sarah as He said and He did as He had spoken.

And Sarah conceived, and bare Abraham a son in his old age, at the set time which God had spoken to him about. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Laughter ( Genesis 21:2-3 ).

Certainly it's a fitting name for the son because the first time God said, "Hey, I'm going to give Sarah a son"; Abraham just laughed. And then later on when the angel of the Lord came to Abraham and said, "Sarah is going to bear thee a son"; she was standing at the tent door eavesdropping and when she heard that, she laughed. And the angel said, "Why'd you laugh"? She said, "Oh, I didn't laugh". "Oh yes, you did". And so very fitting that the child be named Laughter when he was born.

And Abraham circumcised his son Isaac being eight days old, as God had commanded him. And Abraham was a hundred years old, when Isaac was born unto him. And Sarah said, God hath made me to laugh, so that all that hear will laugh with me. And she said, Who would have said unto Abraham, that Sarah would be given a child to nurse? for I have born him a son in his old age. And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned ( Genesis 21:4-8 ).

Don't you know that this kid was one of the most pampered kids that ever came along? Boy, after waiting this long a time and all, I'm sure that Isaac was just, oh my, the center of attention and excitement and all.

And Sarah saw the son of Hagar the Egyptian, which she had born to Abraham, mocking ( Genesis 21:9 ).

Now at this time, he was a teenager, thirteen, fourteen years old and he at this great ceremony and all, and feast, he mocked. He was looking with a sneer at this half-brother of his. And Sarah saw his attitude and the sneering.

Therefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham's sight because of his son ( Genesis 21:10-11 ).

Now Abraham was torn. He loved Ishmael because Ishmael was his son and the thing really hurt Abraham.

But God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called ( Genesis 21:12 ).

So God is telling Abraham, Go ahead and listen to your wife. "Hearken unto her, cast out the bondwoman."

And also the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, he took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba ( Genesis 21:13-14 ).

Now that is, of course, it's not very much to give to her. A bottle of water and a loaf of bread and send her off. And she wandered in the area of Beersheba. Evidently, she was intending to go down to Egypt but lost her way.

And soon she ran out of water, and the child, she put the child under one of the shrubs. And she went, and sat down over nearby a good way off, as it were a bowshot ( Genesis 21:15-16 ):

Now this was happened after the weaning of Isaac. And they usually nurse children till they were three or four years old, so it means that he was actually about sixteen years old or so at this point, Ishmael. And yet because of the lack of water, he was faint and she put him under a bush, one of the shrubs, and she got down a ways off, about as far as you could shoot an arrow,

And she said, Let me not see the death of the child. And she sat over against him, and she lifted up her voice, and wept. And God heard the voice of the lad ( Genesis 21:16-17 );

So evidently, Ishmael was praying also unto God as he was lying there under that shrub.

and the angel of God called unto Hagar out of heaven, and said unto her, What ails you, Hagar ( Genesis 21:17 )?

How many times has God called out of heaven and say, "What ails you?" you know.

fear not; for God hath heard the voice of the lad where he is. Arise and lift up the lad, and hold him in your hand; and I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad a drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt ( Genesis 21:17-21 ).

And so Ishmael became the father of the Arabs. And so actually, the Arabs and the Israelis are linked together through Abraham. And yet, there is to this day that bitterness and animosity that exists between the two, between the Arabs and the Israelites.

And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with you in all that you're doing: Now therefore swear unto me here by God that you will not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear ( Genesis 21:22-24 ).

Now Abimelech recognized that the hand of God's blessing and prosperity was upon Abraham. And he began to be a little fearful. What's the future hold? What about my grandkids, you know? This guy is continually blessed of God and gets great. Maybe they'll, you know, he'll wipe us out. And so he wanted sort of a treaty with Abraham that he would treat them well.

And Abraham then took the opportunity to reprove Abimelech because of a well of water, which Abimelech's servants had violently taken away from Abraham. And Abimelech said, I did not know that this thing was done: you didn't tell me about it and I didn't know it until now. And so Abraham took sheep and oxen, and he gave them to Abimelech; and they both of them made there a covenant. And Abraham set seven ewe lambs by themselves. And Abimelech said to Abraham, What's the deal with these seven ewe lambs that are setting over by themselves? And Abraham said unto it them that these are a witness that I am the one who dug this well. And so they called the name of the place Beersheba [or the well of witness]; because there they both of them swore together. Thus they made a covenant at Beersheba: and Abimelech rose up, and Phichol the chief captain of his host, and they returned to the land of the Philistines. And Abraham planted a grove in Beersheba [of tamaris], and called there upon the name of the LORD, the everlasting God ( Genesis 21:25-33 ).

El owlam. Owlam. El owlam, God everlasting.

And Abraham sojourned in the Philistines' lands for many days ( Genesis 21:34 ).

"

Dr. Constable's Expository Notes

13. Abimelech’s treaty with Abraham 21:22-34

"This scene occurs at the same time as the events of Scene 6 [Genesis 21:1-21] but focuses on different characters and tensions. This second conflict with Abimelech creates a bracket around the Isaac birth narrative. Whereas the first conflict, Scene 5 (Genesis 20:1-18), concerned jeopardy of the seed, the second conflict, Scene 7 (Genesis 21:22-34), concerns jeopardy of the land (i.e., well rights)." [Note: Waltke, Genesis, p. 298.]

God’s blessing of Abraham resulted in his material prosperity. In response to Abimelech’s initiative Abraham agreed to make a covenant of peaceful coexistence. This treaty enabled Abraham to serve and worship God freely in the Promised Land.

The writer may have included this incident in the text partially because it records the testimony of a Gentile king to God’s faithfulness (Genesis 21:22) and Abraham’s strong testimony to God’s faithfulness (Genesis 21:32-33). It also sets the stage for Isaac’s dealings with Abimelech (ch. 26).

Since Abraham had become a powerful individual in the land by God’s blessing, Abimelech initiated a bilateral treaty with him for his own protection. This was evidently the same Abimelech that Abraham had dealt with previously (ch. 20). They made a parity covenant (i.e., between equals, Genesis 21:31-32). This was a remarkable admission of Abraham’s standing and blessing by God and an expression of Abimelech’s confidence in the future existence of the patriarch’s family.

The birth of Isaac seems to have produced a much stronger faith in Abraham (cf. Genesis 21:14). Note his immediate response to God’s instructions to him from then on (cf. Genesis 22:3).

"Phicol" (Genesis 21:22) seems to have been a title rather than a proper name, probably of Anatolian origin. [Note: On the origin of Phicol, Abimelech’s army commander, see J. D. Ray, "Two Etymologies: Ziklag and Phicol," Vetus Testamentum 36:3 (July 1986):358-59; and Wenham, Genesis 16-50, pp. 91-92. Cf. 26:26.]

Wells were extremely important in the life of semi-nomads like Abraham (Genesis 21:25). [Note: See Clark Youngblood, "Wells," Biblical Illustrator (Fall 1986), pp. 41-49.]

Beersheba, one of the more important sites throughout Old Testament times, meaning "oath of seven" or "oath-well," became Abraham’s possession with the payment of seven ewe lambs (Genesis 21:28; cf. Genesis 26:33). [Note: See William G. Dever, "Beersheba," Biblical Illustrator (Spring 1983), pp. 56-62.]

Critics of the historicity of the patriarchal narratives have pointed out references to the Philistines in Genesis (Genesis 21:32; Genesis 21:34; Genesis 26:1) as evidence that the Bible contains errors. It is common knowledge that the Philistines did not invade Palestine until about 1200 B.C. whereas Abraham evidently lived about 800 years earlier. One explanation is that since the Philistines of Genesis were peaceful and those of Judges and later were warlike perhaps the same name describes an earlier group of people. They may have resembled the later thirteenth-century Philistines who also emigrated from the Aegean area into Palestine. [Note: Kitchen, Ancient Orient . . ., p. 80; Edward E. Hindson, The Philistines and the Old Testament, pp. 94-95.] On the other hand perhaps the Philistines of 2000 B.C. were Minoan and peaceful whereas those of 1200 were Mycenean and warlike. [Note: Barker, p. 134. See also Vassos Karageorghis, "Exploring Philistine Origins on the Island of Cyprus," Biblical Archaeology Review 10:2 (March-April 1984):16-28.]

"I suggest that the Philistines of Genesis represent the first wave of Sea Peoples from the Aegean, and that the later Philistines represent the last wave (cf. 1200 B.C.)." [Note: Hamilton, The Book . . . Chapters 18-50, p. 94.]

By planting a tree Abraham indicated his determination to stay in that region. Tamarisk trees (Genesis 21:33) were long-lived and evergreen. [Note: Mathews, Genesis 11:27-50:26, p. 282.] This tree was an appropriate symbol of the enduring grace of the faithful God whom Abraham recognized as "the Everlasting God" (El Olam). Abraham now owned a small part of the land God had promised him.

"By granting Abraham rights to a well, Abimelek had made it possible for Abraham to live there permanently and had acknowledged his legal right at least to water. In other words, after so many delays the promises of land and descendants at last seem on their way to fulfillment." [Note: Wenham, Genesis 16-50, p. 94.]

In contrast to Abraham’s fear of Abimelech (ch. 20) we now see him boldly standing up to this powerful king. His changed attitude evidently resulted from God’s grace in blessing the patriarch as He had promised.

"The reader is forced to ask why the author constantly draws attention to the fact that Abraham was dwelling with the Philistines during this time [cf. Genesis 21:34]. The purpose of such reminders may be to portray Abraham as one who had yet to experience the complete fulfillment of God’s promises." [Note: Sailhamer, The Pentateuch . . ., p. 177.]

Peaceful interpersonal relationships with those who acknowledge God enable the believer to proclaim his or her faith freely (cf. 1 Timothy 2:1-4).

Gill's Exposition of the Whole Bible

And [Abraham] planted a grove in Beersheba,.... The Jewish writers w are divided about the use of this grove, as Jarchi relates; one says it was for a paradise or orchard, to produce fruits out of it for travellers and for entertainment; another says it was for an inn to entertain strangers in; it rather was for a shade, to shelter from the sun in those sultry and hot countries; and perhaps for a religious use, and to be an oratory, as the following words seem to suggest: in the midst of it very likely Abraham built an altar, and sacrificed to the Lord; hence might come the superstitious use of groves among the Heathens; and, when they came to be abused to idolatrous purposes, they were forbidden by the law of Moses, which before were lawful. And, though the name of Abraham is not in the text, there is no doubt but he is designed, and was the planter of the grove, and which is expressed in the Septuagint version, as it is supplied by us. What sort of trees this grove consisted of cannot with certainty be said, very probably the oak. R. Jonah x thinks it may be the tree which in Arabic they call "ethel", and is a tree like that which is called tamarisk in general it signifies any tree, and especially large trees y;

and called there on the name of the Lord, the everlasting God; who, is from everlasting to everlasting, or "the God of the world" z, the Creator and upholder of it, and the preserver of all creatures in it; him Abraham invoked in this place, prayed unto him, and gave him thanks for all the mercies he had received from him.

w In T. Bab. Sotah, fol. 10. 1. x Apud Kimchi, Sepher Shorash. rad. אשל. y Vid. R. Sol. Urbin. Ohel Moed, fol. 72. 1. z אל עולם "Dei seculi", Pagninus, Hontanus, Calvin; so Ainsworth.

Henry's Complete Commentary on the Bible

      33 And Abraham planted a grove in Beer-sheba, and called there on the name of the LORD, the everlasting God.   34 And Abraham sojourned in the Philistines' land many days.

      Observe, 1. Abraham, having got into a good neighbourhood, knew when he was well off, and continued a great while there. There he planted a grove for a shade to his tent, or perhaps an orchard of fruit-trees; and there, though we cannot say he settled, for God would have him, while he lived, to be a stranger and a pilgrim, yet he sojourned many days, as many as would consist with his character, as Abraham the Hebrew, or passenger. 2. There he made, not only a constant practice, but an open profession, of his religion: There he called on the name of the Lord, the everlasting God, probably in the grove he planted, which was his oratory or house of prayer. Christ prayed in a garden, on a mountain. (1.) Abraham kept up public worship, to which, probably, his neighbours resorted, that they might join with him. Note, Good men should not only retain their goodness wherever they go, but do all they can to propagate it, and make others good. (2.) In calling on the Lord, we must eye him as the everlasting God, the God of the world, so some. Though God had made himself known to Abraham as his God in particular, and in covenant with him, yet he forgets not to give glory to him as the Lord of all: The everlasting God, who was, before all worlds, and will be, when time and days shall be no more. See Isaiah 40:28.

Kelly Commentary on Books of the Bible

We have had hitherto God's account of that which He had made; then the trial and utter ruin of the creature, with the revelation of divine mercy in Christ the Lord. We have had in fine the judgment of the world before the flood, and the universal history, we may say, of the sources of nations, compared with which there is nothing safe or sure, even to this day, spite of all pretensions of men. Their true history, and, scanty though it seems, the fullest and most comprehensive, is in that one short chapter Genesis 10:1-32 which was before us last night; the following chapter (Genesis 11:1-32) disclosing the moral ground of that dispersion which was merely given as a fact before. Then the Spirit of God takes up not merely the source of that nation that He was about to form for His own praise and glory in the earth, but a regular line successionally given of the chosen family from Shem till we come to Abram.

This introduces Genesis 12:1-20 on wholly new ground It is evident that here we are entering a sensibly different atmosphere. It is no longer man as such, but a man separated of God to Himself, and this by a promise given to one chosen and called a new root and stock. These are principles which God never has abandoned since, and never will. Let me repeat that it is no longer mankind as hitherto, nor nations only, but we have the call of God to Himself the only saving means where ruin has entered before judgment vindicates God's nature and will by His power. For we know from elsewhere that idolatry was now prevalent among men even among the descendants of Shem, when a man was called out by and to the true God on a principle which did not change nor judge (save morally) the newly-formed associations of the world, but separated him who obeyed to divine promises with better hopes. Abram, it need hardly be said, was the object of His choice. I am not denying that God had chosen before; but now it became a publicly affirmed principle. It was not only a call known secretly to him who was its object, but there was one separated to God by His calling him out as the depository of His promise, the witness of it being before the eyes of all, and in consequence blessed, and a channel of blessing. For what might seem to man's narrow mind an austere severing from his fellows was in point of fact for the express purpose of securing divine and eternal blessing, and not to himself and his seed alone, but an ever-flowing stream of blessing which would not fail to all the families of the earth. God will yet shew this. For the present it has come to nought, as everything else does in the hands of man; but God will yet prove in the face of this world how truly and divinely, and in the interests of man himself, as well as of His own glory, He wrought in His call of Abram.

Abram comes forth therefore at God's bidding; he departs from his country; but first of all we find a measure of infirmity which hindered. There was one who hung upon the called out man, whose presence was ever a clog: the company of one not in the calling always must be so. Terah was not the object of the call; and yet it was difficult to refuse his company; but the effect was grave, for as long as Terah was there, Abram, in point of fact, did not reach Canaan. Terah dies (for the Lord graciously controls things in favour of those whose hearts are simple, even in the midst of weakness); and now "Abram set forth to go into the land of Canaan, and into the land of Canaan he came." The Canaanite, it is added, was then in the land.* "And Jehovah appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto Jehovah, who appeared unto him."

*It is wholly unfounded to infer that these words, or Genesis 13:7, imply that, when the writer lived, the Canaanites and Perizzites had been expelled from the land. They show that the first if not the second were in the land when Abram entered it; and that both were settled there when he returned from Egypt. That this was a trial to the patriarch we can readily understand; but he had not to wait till Moses' time, still less Joshua's, to know that they and all the other intruders were doomed. See Genesis 15:16; Genesis 15:18-21. No doubt their expulsion was yet future; but the writer like Abram believed in Jehovah, who knows and reveals the end from the beginning. I am aware of Aben Ezra's insinuation that the clause was interpolated, and of Dean Prideaux yielding to it, though the latter saves the credit of scripture by attributing it to Ezra, an inspired editor. But there is no need of such a supposition here, however true elsewhere and in itself legitimate.

Here we find for the first time the principle so dear to our hearts the worship of God founded on a distinct appearing of Himself (it always must be so). Man cannot reason out that which is a ground of worship. It flows from, and is presented to us as flowing from, the appearing of Jehovah. It is not merely the call now, but Jehovah "appeared" unto him. True worship must spring from the Lord, known in that which at any rate is a figure of personal knowledge of Himself. It is not only thus a blessing conferred, but in Himself known. Of course no one means to deny the fact that until He was known in the revelation of His own Son by the power of the Holy Ghost, there could not be that which we understand now as "worship in spirit and in truth ;" but at least this sets forth the principle.

There is another thing also to be observed here: it was only in Canaan that this was or could be. There was no worship in Mesopotamia; no altar, which was the symbol of it, was seen there. Neither was there an altar in Haran. It is in Canaan we see one first. Canaan is the clear type of that heavenly ground where we know Christ now is. Thus we see first Jehovah personally revealing Himself; and this next in connection with the type of the heavenly places. These are clearly the two roots of worship, as brought before us in this instructive passage.

Further, Abram moves about in the land; he pitches his tent elsewhere. This was of great importance. He was a pilgrim, not a settler in the land. He was as much a pilgrim in the land as before he came there. It was evident that he was a pilgrim when he left all dear to him, whether country, or kindred, or father's house; but when in the land he did not settle down. He still pitches his tent, but he also builds his altar. Who could hesitate to say that in the land Abram acquired a more truly heavenly intelligence? The promise of the land from God brought him out of his own land out of that which is the figure of the earth; but when in Canaan God raised his eyes to heaven, instead of permitting them to rest on the world. And this is precisely what the epistle to the Hebrews shows us, not alone the faith which brought him into the land, but the faith which kept him a stranger when there. This is precious indeed, and exactly the faith of Abram.

His worship then we have in connection with his sustained pilgrim character in the land of promise.

Then we have another thing, not mere infirmity but alas! failure open and serious failure. He who had come out to God's call, the stranger in the land that was given him of God, fearing the pressure of circumstances, goes down into the granary of the earth the land which boasts of exhaustless resources. Abram went there of his own motion, without God or His word. Not only is no altar there, but he is without the guidance and guard of divine power morally. Abram fails miserably. Say not that this is to disparage the blessed man of God; it is rather to feel and to confess what we are, which is as much a part (however low) of our Christian duty as to adore what God is in His own excellency to our own souls. Flesh is no better in an Abram than in any other. It is the same ruinous quagmire wherever trusted, in every person and in any circumstances. And there it is that Abram (who had already failed in the unbelief which induced him to seek Egypt, away from the land into which God had called him) denies his wife, exposing her to the most imminent danger of defilement, and bringing not a blessing on the families of the earth, but a plague from Jehovah on Pharaoh and his house. Thus Abram proves the utter hopelessness either of blessing to others or preservation even for ourselves when straying from the place into which God calls us.

But God was faithful, and in Genesis 13:1-18 Abram is seen returning to the place where his tent was at the beginning. He is restored, and so resumes his place of pilgrim, and along with it of a worshipper. Such is the restoring goodness of God. But here we find another encumbrance in Lot, if we may so say, although personally a man of God. The Spirit bears witness that he was righteous, but he had no such faith as Abram, nor was he included in that character of call which we must carefully discriminate from the inward working of divine grace. Let us bear in mind that Abram had the public line of testimony for God, and the place of special promise. It is mere ignorance to suppose that there were not saints of God outside that call, which has nothing to do with the question of being saints, for Lot clearly was one; and we shall find from the very next chapter that he is not the only one. But Lot's hanging upon Abram, though it had not the same neutralizing effect as his father Terah, nevertheless did bring in difficulties. And here again Abram, restored in his soul, shines according to the simplicity of faith. It was not for him to contend. Alas! Lot was not ashamed to choose. He used his eyes for himself. Fully owning him to be a believer, it is plain that he lacked faith for his present walk. He preferred to choose for himself rather than ask God to give. Abram left all calmly with God. It was well.

After Lot had thus taken the best for himself, disgraceful as it was that the nephew should have ventured so to act in a land which God had promised to Abram only, another thereon decides the matter. "Jehovah said unto Abram, after that Lot was separated from him." So the Spirit notes now that all was according to the simple will of God, who was no heedless spectator, and does not fail to clear off the elements that hinder. Now that it was so, Jehovah said, "Lift up thine eyes and look from the place where thou art, northward and southward and eastward and westward," He had never said so before "for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, etc., then shall thy seed also be numbered. Arise, walk through the land," Abram was to take possession by faith "in the length of it and in the breadth of it, for I will give it unto thee. Then Abram removed his tent, and came and dwelt in the plain of Mamre which is in Hebron, and built there an altar unto Jehovah." Well he might! Thus we learn that there is a fresh manifestation of worship, and under the happiest possible circumstances to the close of the chapter.

This part is concluded byGenesis 14:1-24; Genesis 14:1-24. For all these chapters may be viewed as forming one main section of the life of Abram. It is more particularly what pertains to him publicly; consequently we have as the public character of Abram the separating call, the promise secured, himself constituted manifestly a pilgrim as well as a worshipper in the land. It is all vain to talk about being a pilgrim in heart. God looks for it thoroughly; but He does not constitute us necessarily the judges, though no doubt those who are most simple will not mind the judgment of their fellows. At the same time it is well to judge in grace where we have to do with others. If there is reality, it will commend itself to the conscience of others; but I do say that to be manifestly, indisputably a pilgrim is the only right thing for one who is thus called out of God, as well as a worshipper, no less truly separate from the world than knowing and enjoying the God who called him out. Then we have seen the fatal absence of truth when the faithful are in the type of this world, Egypt; and the sustaining grace which restores and gives back the place of one who was manifestly a worshipper to the last. These were the great points of his public separated career.

The work is closed, as remarked, byGenesis 14:1-24; Genesis 14:1-24 where we see a raid made by certain more distant kings of the earth against those who ruled in the valley of the Jordan or the neighbourhood, four against five. In the affray between them, he who had chosen the world suffers from the world. Lot with all that he had was swept away by the conquering kings who came from the north-east, and thereon Abram (guided of God I cannot doubt) with his armed servants, goes forth in the manifest power of God; for the conquerors as thoroughly fall before Abram as the others had been conquered by them. Thereon the priest of the Most High God comes forth (mysteriously, no doubt) king of Salem as well as in his own name, king of righteousness. On this the apostle Paul enlarges in the epistle to the Hebrews, where he shows us the close of the public career of pilgrimage and worship for the man of faith. For the Lord Jesus Himself is the anti-typical Melchisedec who will bring forth refreshment when the last victory has been won at the end of this age. Then the assembled kings will have come to nought after fearful convulsions among the other potsherds of the earth; and the Most High will bring in that magnificent scene of blessing which was represented by Melchisedec. For God in Christ will take the place of the possessor of heaven and earth, delighting in the joy of man, as man will be made to delight in the blessing of God; when it will not be as now simply sacrifice and intercession grounded upon it, but when, besides this which finds its place elsewhere and which is now the only comfort for our souls, there will be a new scene and God will take another character, the Most High God, and then all false gods shall fall before Him. It is clearly therefore the concluding scene of this series and the type of the millennial age. The Lord Jesus will be the uniting bond, so to speak, between heaven and earth, when He will bless God in the name of Abram, and He will bless Abram in the name of God. This then, in my judgment, winds up the series which began withGenesis 12:1-20; Genesis 12:1-20.

It is worthy of remark on this occasion that Abram builds no altar here. And as there was no altar, so the course of pilgrimage is run. Separateness from the world and heavenly worship are no longer found. A tent and altar would be as unsuitable, reared by Abram at this juncture, as before they were exactly to the purpose. It is the millennial scene when God alone is exalted, His enemies confounded, His people saved and blessed.

Genesis 15:1-21 introduces a new character of communications from God. It will be observed therefore that the language indicates a break or change. The phrase "after these things" separates what is to follow from what had gone before, which had come to its natural conclusion. I think I may appeal to the Christian as to these things, without in the least pretending to do more than give a judgment upon it. Nevertheless, when you find a number of scriptures which all march on simply and without violence, clothed with a certain character, and all in the same direction, we may fairly gather that as we know it was not mere man who wrote, so also the confidence is to be cherished that it is God who deigns to give us the meaning of His own word. I grant you that truth must carry its own evidence along with it the stamp and consistency of that which reveals what our God is to our souls. Undoubtedly it becomes us to be humble, distrusting ourselves, and ever ready to accept the corrections of others. I believe, however, that so far as we have spoken, such is the general meaning of these three chapters. From this point you will observe a striking change. It is not only said "After these things," as marking a break, but also a new phrase occurs. "The word of Jehovah came unto Abram in a vision." We had nothing at all like this before. "Jehovah called," "Jehovah appeared," "Jehovah said," but not as here "the word of Jehovah."

It is a new beginning. And that this is the case may be made still more manifest when we bear in mind what the character of this recommencement is "Fear not, Abram: I am thy shield and thy exceeding great reward. And Abram said, Adonai-Jehovah, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold to me thou hast given no seed, and, lo, one born in my house is mine heir. And behold the word of Jehovah."* Observe it here again. Clearly therefore it is a characteristic that cannot be neglected without loss. "The word of Jehovah came unto him, saying, This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in Jehovah." Is not this a fresh commencement? Is it not the evident and known scripture which the New Testament uses to great effect, and refers to repeatedly as the great note and standing witness of the justification of Abram? If we do not go back again with the type, but take it as following the scene of his worship and pilgrimage, and indeed the millennial shadow, it has no force, or would mislead. What! man justified after being not called out only, but a worshipper entering into such wonders as Abram had done! Take it as a recommencement, and all is plain. Justification is certainly not after the Lord had been leading on the soul in the profound way in which Abram had been taught. I grant you the order of facts is as we read; but what we are concerned with now is not the bare history, but the form in which God has presented His mind to us in His word. He has so ordered the circumstances of Abram's history, and presented them with the stamp of eternal truth on them, not only as an account of Abram, but looking on to the times of redemption, in order to form our souls according to His own mind.

*Dr. Davidson (Introd. O. T. i pp. 21, 22) construes this into an inconsistency with Exodus 6:3. "In Genesis 15:1-21 it is recorded that God was manifested to Abraham, who believed in Jehovah, and therefore his 'faith was counted for righteousness.' There the Lord promises him a heir; declares to him that his seed shall be numberless as the stars of heaven, shall be afflicted in a strange land 400 years, but come forth from it with great substance. Jehovah too made a covenant with Abraham, and assured him that he had given the land of Canaan from the river of Egypt to the Euphrates to his posterity. Here is Jehovah the Covenant-Ggod revealing himself to Abraham in a peculiar manner, encouraging him by a fulness of promise, and confirming his word by a sign, entering into covenant with his servant, and condescending to inform him of the future of his race. That Abraham apprehended aright the character of the Being who thus revealed himself is evident from the words of the sixth verse, as well as from the language he addresses to Him in the eighth, Lord God. Hence on the hypothesis of one and the same writer of the Pentateuch, and the correctness of the alleged explanation, we argue that the contrast between the acquaintance of Abraham with the name Jehovah, and the full knowledge of that name first made known to Moses, is groundless . . . . If our view of Exodus 6:3 be correct, it is all but certain that one writer could not have composed the book of Genesis, else he would have violated a principle expressly enunciated by himself in the passage." The mistake throughout is due to the want of seeing that God only in Moses' day gave His personal name Jehovah as the formal characteristic ground of relationship to the sons of Israel. They were to walk before Him as Jehovah, as the fathers had walked before Him as El-Shaddai. But it is in no way meant that the words Jehovah and El-Shaddai were only used, or their import only understood, by Moses and the patriarchs respectively. The words existed and were employed freely before; but as God never gave the right to any before Abraham, Isaac and Jacob to wall; before Him counting on His Almighty protection, so He first gave Israel nationally the title of His eternal unchangeableness as Jehovah as that on which they might count. The use of each name has nothing to do with different authors or documents' but depends on moral motives. It is a question neither of antiquity nor of piety: not of antiquity, for from the beginning Jehovah was freely employed. not of piety, for the Psalms (e.g. Psalms 42:1-11, Psalms 63:1-11 etc.) show that there may be as genuine and fervent piety in exercise where Elohim is the staple as where Jehovah is. The absence or presence of the display of His covenant character of relationship, especially with Israel, is the true and invariable key.

I consider therefore that, as the former series gave us the public life of Abram, so this is rather that which belongs to him individually considered, and the dealings of God with him in what may be called a private rather than a public way. Hence therefore we shall find that there is this further series, which going on from Genesis 15:1-21 closes with Genesis 21:1-34, where again it is observable that there follows a similar introduction to a new series after that. For the beginning of Genesis 22:1-24 runs thus: "And after these things." Is it not plain then that the clause, "After these things," introduces us to a new place? I am not aware that the same phrase occurs anywhere between. Consequently there is an evident design of God regarding it. We shall now look at the current of this new section, and see what is brought before us in these chapters.

First of all there is founded on the wants which Abram expresses to God the desire that it should not be merely an adopted child, but one really of his own blood. It was a desire to which God hearkened, but as it was a feeling which emanated from no higher source than Abram, so it had a contracted character stamped on it. It is always better to be dependent on the Lord for everything. It is not a question of merely avoiding the painful way in which Lot exercised his choice, but Abram himself is not at the height of communion in this chapter whatever God's mercy to him; It is better to wait on the Lord than run before Him; and we are never the worse that He should take the first step. Our happy place is always confidence in His love. Had the Lord pressed it upon His servant to speak to Him with open heart, it would have been another matter. Abram however presented his desire, and the Lord meets it graciously. It is very evident that He binds Himself also remarkably. There was given to Abram a kind of seal and formal deed that He would secure the hoped-for heir to him. Who could gather from this that Abram is here found in the brightest mood in which the Spirit of God ever presents him? He is asking, and Jehovah answers, no doubt; he wants a sign whereby he may know that he shall inherit thus: "Whereby shall I know that I shall inherit it?" This does not seem to rise to that admirable trust in Jehovah which characterized him at other times. This is not presuming to find fault with one where one would gladly learn much; it is ours to search, as far as grace enables us, into that which God has written for our instruction.

Jehovah accordingly directs him to take a heifer and a she-goat and a ram of three years old, and a turtle dove, and a young pigeon; and then "when the sun was going down, a deep sleep fell upon him, and lo an horror of great darkness fell upon him." It appears to me most evident that the circumstances here detailed were suitable to the condition of Abram; that there were questions, and it may be doubts, connected with that prospect which Jehovah had put before his soul; and that consequently we may safely discover, if it were only by the manner in which the communication was made to him, his state of experience then. Hence too the nature of the communication: "Be sure," said he, "that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years. And also that nation whom they shall serve will I judge, and afterwards shall they come out with great substance. And thou shalt go to thy fathers in peace: thou shalt be buried at a good old age. But in the fourth generation they shall come hither again; for the iniquity of the Amorites is not yet full."

This is not all. "And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace and a burning lamp." The mingled character of all is plain. There is a smoking furnace, the emblem of the trial on the one hand, not without darkness; there is the burning lamp, the sure promise and pledge on God's part, the prophetic and sure intimation therefore of God's deliverance. Nevertheless it is not a bright vision, it is a horror of darkness which is seen in the sleep which had fallen upon him. Sifting and tribulation must come, but salvation in due time. But there is more than this. The very limits of the land are given and the races with which Abram's seed should have to do.

In short we see that the whole scene, clothed in a measure with a Jewish character, has naturally the elements of sacrifice which in various forms were put forward afterwards in the Levitical economy, and that it is also stamped with prophecy which never brings one into the depths of God's nature, but displays fully His judgment of man. Prophecy, admirable as it is, is always short of the fulness of grace and truth which is in Christ. Prophecy has to do with the earth, with the Jew and the nations, with the times and the seasons. So it is here: we have dates and generations; we have the land and its limits; we have Egypt and the Canaanitish races. It is not heaven, nor the God and Father of our Lord known where He is very far from it. It is God knowing what He means to do on earth and giving a doubting friend the certainty of it, securing and binding Himself to comfort the faith that wanted extraordinary support, nevertheless not without affliction for his seed, not without their serving a strange nation, but Jehovah bringing them out triumphantly in the end. Admirable as the vision is, it neither looks up at the heights of God's glory; nor again does it in any way go down into the depths of His grace.

It is no small confirmation of the condition of Abram at this time, if we read aright what follows in the very next chapter. (Genesis 16:1-16) Undoubtedly Sarah was more to blame than Abram: there was haste through manifest want of faith in short; and consequently Hagar was given to her husband, and the fruits of the connection soon appeared. As always, she who was most to blame suffered the most. It was not so much Abram as Sarah who smarted through her folly about her maid. But we have again in this chapter the faithfulness of God even in the case of Hagar, who is told to return to her mistress and humble herself before her. Jehovah here still carries on the prophetic testimony through His angel, and draws out the remarkable prefiguration of the Bedouins, who remain to this day a minor witness, but none the less a true one, of the truth of God's word.

In the next chapter (Genesis 17:1-27) we have another and higher scene. "When Abram was ninety years old and nine, Jehovah appeared to Abram, and said unto him, I am the Almighty God: walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly." Now here it is no longer Hagar, the type, as we know, of the Sinai covenant; it is not a prediction that man's way only brings the child of flesh into the house, a trouble to all concerned. But here Jehovah, unasked and of His own grace, appears once more to His beloved servant. "I am," says he, "El-Shaddai: walk before me, and be thou perfect: and I will make my covenant between me and thee, and will multiply thee exceedingly." God, not man, takes the foremost place now. It is not Abram who asks, but God who speaks. Abram accordingly, instead of bringing forward his desires and difficulties, fell on his face the right place "and God talked with him." There was greater freedom than he had ever enjoyed before; but it in no way diminished the reverence of his spirit. Never was he more prostrate before God than when He thus opened His heart to him about the seed of promise, and was about to make further communications even as to the world.

Elohim then "talked with him, saying, As for me, behold my covenant is with thee, and thou shalt be a father of many nations." It is not now about his seed a stranger in a land not theirs. Now we have the wide extent of the earthly purposes of God beginning to unfold before us, even as far as the whole earth, and Abram was concerned in all. "Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee." Not a word of this had been breathed before. That he should have a line to succeed him, one that should inherit the land and have it for ever: such was the utmost already vouchsafed. And when the doubting mind sought and would have security from God Himself, God deigned to enter as it were into a bond with him, but along with it gave him to know that many a sorrow and affliction must. precede the hour of His judgment in favour of the chosen seed. But here all is of another order and measure beneficence according to the grace and purposes of God. "I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee and to thy seed after thee the land wherein thou art a stranger all the land of Canaan for an everlasting possession; and I will be their God. And God said unto Abraham, Thou shalt keep my covenant therefore, thou and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee; every man-child among you shall be circumcised."

Let none suppose that circumcision is necessarily a legal thing. In the connection in which it is put here it is the concomitant of grace the sign of flesh's mortification. Undoubtedly it was incorporated into the law when that system was afterwards imposed; but in itself, as our Lord Himself shows, it was not of Moses, but of the fathers; and as being of the fathers of Abraham it was, as we see here, an emblem significant of the putting flesh to death. God would have it dealt with as an unclean thing; and certainly this is not law. It may be turned to legalism as anything else; but in this case it is rather in contrast with law. It means flesh judged, which is the true spiritual meaning of that which God then instituted.

The chapter then exhibits grace that gives according to God's own bountifulness: at the same time flesh is judged before him. Such is the meaning of this remarkable seal. Accordingly we have the promise brought out when Sarah's name was changed from being "my princess" (Sarai) to be "princess" (Sarah) absolutely. So she was to be called thenceforth. "As for Sarai thy wife, thou shalt not call her name Sarai; but Sarah shall her name be. And I will bless her, and give thee a son also of her; yea, I will bless her, and she shall be a mother of nations: kings of people shall be of her." Then goes out the heart of Abraham even for Ishmael, with the historical notice that circumcision was instituted from that day.

The next chapter (Genesis 18:1-33) shows us that grace gives not only communion with Jehovah in what concerns ourselves, but that to His servant is granted to enjoy the communications of His mind even as to what is wholly outside. God had begun to speak with an intimacy such as Abraham had never before known: He would certainly not repent of His love. It is not God who recedes from us we from Him rather, never He from us. "And Jehovah appeared unto him in the plains of Mamre, and he sat in the tent door in the heat of the day. And he lift up his eyes and looked, and lo! three men stood by him. And when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground." See the character of Abraham: it is very lovely genuine lowliness, but remarkable dignity. He "said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree; and I will fetch a morsel of bread, and comfort ye your hearts. After that, ye shall pass on; for therefore are ye come to your servant. And they said, So do as thou hast said." At this time there seems no reason to suppose that Abraham had any knowledge or suspicion even who it was. We shall find how soon he does infer it, and has the consciousness of it. But he behaves with perfect propriety. He would not speak out openly; he does not break what we may call the incognito that Jehovah was pleased to assume. He understood it: his eye was single, his body full of light.

Outwardly it was simple patriarchal preparation for passing strangers. Some, you know, not forgetful to entertain strangers, have unawares entertained angels. It was Abraham's honour to entertain Jehovah. In due time he hears the question put to him, which I think is the point where he enters into the spirit of the divine action: "Where is Sarah thy wife? And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son." Could Abraham be ignorant any longer whose voice this was? Nevertheless there is no speaking before the due time. If Jehovah was pleased to appear with two of His servants there, if He put them in the common guise of mankind, certainly it was not for the faithful to break the silence which Jehovah preserved. And this was just a part of the admirable manner in which his heart answered to Jehovah's confidence in him. But Sarah shows her unbelief once more, whilst Jehovah reproving it, spite of Sarah's denial, remains with Abraham. When the men rose up to go towards Sodom, Abraham instinctively accompanies, but Jehovah remains with him, and says, "Shall I hide from Abraham that thing which I do?"

As Genesis 17:1-27 had furnished Jehovah's communication of what so intimately concerned Abraham and Abraham's line for ever, this chapter reveals to him what concerns the world. Thus we see, although it be not the intimate relationship of the children of God, it is exactly the way in which the understanding of the future is not only profitable but becomes a means of sustaining and even of deepening communion. Let me call your attention to this. Be not deceived beloved brethren. Entering upon the future in the first instance, and making it pre-eminently our study, never does really deepen our souls in the ways of God, but rather leads them on in lower lines and earthly principles from which it is difficult to escape at another day. Nevertheless it is very evident that God has given it all, and that God means that what He has given should be used and enjoyed by our souls.

What then is the preserving power? Grace; when it is not a question about what is coming, when it is not above all questions arising from ourselves. Such it was inGenesis 15:1-21; Genesis 15:1-21; but now Abraham has been set perfectly free by Jehovah. He is at large as to what pertained to himself and to his seed after him. His heart is clear. Jehovah has abounded beyond his largest thought. There are infinitely greater prospects before Abraham than he had ever dared to ask of God; for He speaks out of His own thoughts, His own counsels, which must necessarily always be above the largest expectations of man; and then it is that the unveiling of the future, instead of dragging us down to the earth, on the contrary becomes a means only of drawing us into the presence of the Lord with longing after His own grace. Such was the case with Abraham. All depends on this, that we should not first yield to the bias of our minds before we enter into the perfect liberty and the enjoyment of our own proper place with Jesus Christ in the presence of our God. After that we can listen, and then all becomes profitable and blessed to us.

Such is the case with Abraham now. It is Jehovah again who takes the first step. It is Jehovah who says, "Shall I hide from Abraham that thing which I do?" What a difference for the man who wanted to know whether he should for certain have the line that God said he should have! Here Jehovah meets him and predicts to him the imminent ruin of the cities of the plain. Jehovah gives light to him here, and everything is made plain. But it is not a doubting heart or an inquisitive mind; it is one who bows down in heartfelt homage, withal confiding in God, who was pleased to confide in him. In truth God was going to act upon the world; He was going to judge this guilty scene; He was going to blot out that sink of iniquity Sodom and Gomorrah and the other cities of the plain that was as the garden of Jehovah, but alas! now rose up with pestilential breath against God Himself, so that He must as it were mow down this iniquity, or else the whole world would be polluted by it.

So it is then that God speaks to His servant. He loved to make known His ways. Abraham was now in a condition to enjoy without in any way sinking into earthly-mindedness. Abraham could hear anything that Jehovah would tell him. Then, instead of in any way dragging him down, Jehovah was rather lifting him up into an enjoyment of the secrets of Himself, into confidential intercourse with Him, for indeed he was the friend of God. Abraham profits by all here; and we shall see the moral effect on his spirit soon. "Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him. For I know him" Oh, what a word is this! "I know him, that he will command his children and his household after him" what confidence in him the Lord expresses! "I know him, that he will command his children and his household after him, and they shall keep the way of Jehovah to do justice and judgment; that Jehovah may bring upon Abraham that which he hath spoken of him. And Jehovah said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. And the men turned their faces from thence, and went toward Sodom; but Abraham stood yet before Jehovah. And Abraham drew near" such was the effect "Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city."

It may not be now the fitting time to say much upon such a scene, but I will make at least this observation, that there is no anxiety about himself, and for that very reason his whole heart can go out, not only towards the God who loved him, and whom he loved, but also for his nephew, righteous Lot, who had played so poor a part, suffered for his folly, and once more had profited little by the discipline, and was about to be humbled yet more, as Abraham could not have anticipated. Not merely did the man of faith go forth to pursue the victorious kings of the earth for the rescue of Lot, but he now dares in the confidence of Jehovah's goodness to draw near and plead for him whose righteous soul was vexed in Sodom, and loved the Lord spite of his earthly-mindedness and his evil position. And was it not of Jehovah that Abraham interceded? Did He not strengthen His servant's heart to go on, until he was ashamed? As everywhere, so here, it was man who left off pleading with Jehovah, not Jehovah who refused to encourage and hear the voice of further intercession.

Here was the effect of prophecy taken into the heart after it was freed by the grace of God, and rendered practically heavenly. Instead of exercising a damaging character by indulging idle curiosity about others, or causing mere occupation with self the wanting to know what the Lord will give me we see the believer's heart going out after another. This is as God would have it. It is the spirit of intercession for others which we find to be the result of listening to the Lord, and delighting in the communications of what was still unfulfilled, not because they were about himself, but because they were the Lord's secrets about others (even the world itself) entrusted to him, and drawing out his affections after a divine sort. Is it so with us in our use of the prophetic word? Ought it to be otherwise? May we gather such fruit of our Old Testament study!

In the next chapter (Genesis 19:1-38) the blow of judgment is seen to fall. The angels arrive at Sodom, and Lot shows himself a scholar in the same school of courteous grace as Abraham; but the men of the guilty city justify Jehovah in that unexampled dealing when the sun next went forth on the earth. Lot meanwhile was brought out, and his daughters without their unbelieving husbands; but his wife! "Remember Lot's wife" his wife remains for ever the most solemn instance on record of one who was personally outside, but in heart attached to the scene of evil.

Yet Lot delivered is nevertheless but half delivered; and here again we learn how the blessed written word sets forth in great facts the moral judgment of God before the time came to speak with unmistakeable plainness. We had seen sorrowful enough results in the case of Noah, who, drinking of the fruit of the vine to the dishonour of himself, pronounced a curse on a branch of his posterity, though not without a blessing on the rest. It was a curse not causeless but just: nevertheless what a sorrowful thing for a parent's heart to utter! So here with Lot, delivered of angels from the worst of associations, even after his deliverance by Abraham, brought out again, but as it were maimed and wounded, to be yet more dishonoured. It would be painful if it were needful to say a word of that which follows. Yet was it not without moral profit for Israel to remember the source of a perpetual thorn in their side the shameful origin of the Moabite and the Ammonite, two nations, neighbours and akin, notorious for continual envy and enmity against the people of God. The only God marks all in His wisdom. Sin then as now produced a harvest, large and long-continued, if sovereign grace in some cases forbids that it should be a perpetual harvest of misery to those who indulged in it. "He that soweth to the flesh," no matter who or where or when, "shall of the flesh reap corruption."

Then follows a new scene, where Abraham alas I fails once more. (Genesis 20:1-18) There is no power in forms to sustain the rich triumphs of faith. As on the one hand after failure God can bring into depths of grace which never were proved before, so on the other from the most real blessing there is no means of strength or continuance, but only in God Himself. No matter what the joy for one's own soul, or the blessing to others, power in every sense belongs to God, and is only ours in dependence upon Him. And now it was even more painful than before, because Sarah was the known appointed mother of the heir that was coming. There was no question as to her any more than about Abraham. He had been long the designated father, as she was later the designated mother. In spite of all Abraham, for reasons of his own, is guilty once more of denying the relationship. What is man? Beloved brethren, we know One, who at all cost formed the nearest relationship with us that deserved nothing less, and who will never deny it. May He have our unswerving confidence!

But Abimelech was evidently conscientious, and God took care of him, although the seriousness of the case was not weakened to his mind. God made known in a dream how matters really stood, that he must not touch the man's wife. "He is a prophet and he shall pray for thee" a most instructive instance of the way in which God holds to His principles. He will even honour Abraham before Abimelech, however he may act in discipline with Abraham. Perhaps Abimelech would be ready to say, "How can Abraham be a prophet, a man that tells lies in denying his own wife?" Nevertheless, said God, "he is a prophet;" but we may be assured of this, that the Lord in no way restrained the mouth of Abimelech from a severe reproof, when he said to Sarah, "Behold I have given thy brother a thousand pieces of silver: behold he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved."* What a veil Abraham had been to his poor wife! He had better buy a veil for her with the thousand pieces of silver. It was a keenly cutting condemnation a rebuke no doubt addressed to Sarah, but how it must have touched Abraham to the quick! The Bible has recorded the sin of the father of the faithful for the good of all the children. Where was the faithfulness of Abraham now? God first took care that his faith should not fail. May the sin be a warning to us, and the grace strengthen our faith too!

*There is some difficulty here as evinced by the differences of translators Thus Benisch translates the last clause, "and thou mayest face every one," i.e. she was made right by the fine as an eye-covering. De Sola, Lindenthal and Raphall, in their version, go even further, "and unto all others as a vindication."

The next chapter presents the closing scene in this series. The child and heir of promise is given; the child of flesh is dismissed. All now is settled according to God. Whatever inconsistent with His grace had been allowed before must disappear. Hagar the slave must depart, and the child that was not of promise must be gone. Jehovah can no longer tolerate that the child of flesh shall be with Isaac and Sarah in the house of Abraham.

Remarkable to say, while the goodness of God fails not to care for Hagar, Ishmael too in His providence is seen winding up the whole scene. Abimelech comes in, seeking a covenant with the very man whose failure must have surprised and stumbled him not so long before. Abimelech, with Phichol the chief captain of his host, owns God to be with Abraham in all that he did, adjures him to shew favour to his race, and stands now reproved for the wrong of his servants. The Gentile king in short craves the countenance and protection of Abraham, "who planted a grove," as we are told here, "in Beersheba, and called there on the name of Jehovah the everlasting God." It is clear therefore that here we behold the heir of the world in figure brought in. It is not a question yet of introducing deeper relations; nevertheless it is the heir not merely of the land of Palestine but of the world that comes before us here. Consequently Jehovah is presented to us in the character not before named of the everlasting God (El-olam). This fitly terminates the series) and brings us down to another type of the millennial day. It is then that the Gentiles seek the protection of the faithful; it is then that Jehovah will show Himself the God of ages, the guardian and blesser of the true Heir; it is then that pretensions of flesh and law will be for ever put aside, and the promises will have their full course to His glory who gave them. This again concludes, as it would appear, in a way similar to the former section. We are carried forward to the millennial day.

After this a still deeper order of things begins, where the distinct light of God is seen shining, one might almost say, on every step. Here we survey a type before which almost every other even in this precious book may be considered comparatively a little thing. It shadows such love as God Himself can find nothing to surpass, if even to compare with it. It is the chosen figure of His own love, and this not only in the gift but in the death of His Son, who deigned to be for us also the Lamb of God which taketh away the sin of the world. A scene at once so simple yet so deep demands few and will not indeed bear many words of ours on what is happily the most familiar of all types to all Christians, as, morally viewed, it is an unequalled call to our hearts. For we must not overlook it as a most real trial of Abraham's faith, besides being such a precious manifestation of God's own love. For if Isaac was spared the blow to which Abraham fully devoted him in the confidence of God's raising him again to make good the line of promise, the type of death as a sacrifice was fully carried out by the substitution of the ram caught in the thicket and slain by the father. Then follows the oath of Jehovah founded on it, of which the apostle Paul makes so striking a use in the Epistle to the Galatians, where he draws the remarkable contrast between the one seed and the many. With the seed being Christ, where number is not expressed, we have the blessing of the Gentiles; whereas, when we hear of the seed numerous as the stars and the sand, the connection beyond all controversy is with the supremacy of the Jews over their enemies. If we closely examine the passage, it may be readily seen in all its force. "By myself have I sworn, saith Jehovah, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore." Here it is expressly the numerous seed; and what follows? Is there any promise of blessing to the Gentiles here? On the contrary it is a properly Jewish hope "Thy seed shall possess the gate of his enemies." Is this the special place of Christ? Is it His relation to us now from among the Gentiles? The very reverse It remains to be verified when He reigns as the Head of Israel, and He will give them power and rule over their enemies. In its day this will be all right

But what is it that the apostle quotes, and for what purpose? Not this but the next verse, which is of a wholly different nature: "And in thy seed shall all the nations of the earth be blessed." The force of the apostle's argument is that, where the scripture referred to says nothing of number, only naming "thy seed" as such, there the blessing of the Gentiles is assured. On the other hand, where He speaks of the seed multiplied according to the most striking images of countless number, Jehovah pledges here the earthly exaltation and the power of the Jew over their enemies a blessing in contrast with that of the gospel and the argument in Galatians. It is this distinction which the apostle applies to the subject with such depth of insight. The inference is obvious. The Galatians had no need to become Jews to get blessing. Why then should they be circumcised? What God gives them in the gospel and what they have received by faith is Christ, dead and risen, as was Isaac in the figure. (Compare Hebrews 11:17-19.) Of this seed He speaks not as of many but as of one: this seed secures the blessing of the Gentiles as Gentiles. Hence, where God speaks of Abraham's seed apart from numbers (ver. Hebrews 11:18), there is the blessing of the Gentiles. This is what we really need; but it is what we have in Christ. By and by there will be the numerous seed spoken of in verseHebrews 11:17; Hebrews 11:17. This will be the Jew; and then the chosen nation will possess the gate of their enemies. I can conceive nothing more admirable in itself, or more complete as a refutation of the Judaisers who would fain have compromised the gospel, and sunk the Galatians into mere Gentiles looking up to their Jewish superiors by seeking circumcision after they had a risen Christ. But the truth is that both are divine, the Old Testament fact, and the New Testament comment. And as the fact itself was most striking, so the application by the apostle is no less profound.

In Genesis 23:1-20 another instructive event opens on us. It is not the death of Hagar, who sets forth the Sinaitic or legal covenant: we might have expected some such typical matter, and could all understand that. But the marvel is that, after the figure of the son led as a sacrifice to Mount Moriah but raised from it (the death and resurrection of Christ, as the Apostle Paul himself explains it in the Epistle to the Hebrews), we have the death of Sarah, of her who represents the new covenant, not of the law but of grace. And what is the meaning of that type, and where does it find its answer in the dealings of God when we think of the antitype? It is certain and also plain. In the Acts of the Apostles, not to speak of any other scripture, the true key is placed in our hands. When the Apostle Peter stood before the men of Israel, and bore witness of the death and resurrection of the Lord Jesus, the true Isaac, what did he tell them? This that if they were willing by grace to repent and be converted, God would assuredly bring in those times of refreshing of which He had spoken by the mouth of all His holy prophets since the world began. He added that they were the children not only of the prophets but of the covenant which God made with the fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

There we have the required solution For Peter presented after this the readiness of God to bring in the blessedness of the new covenant, if they by grace bowed their stiff neck to the Lord Jesus. But they would not hearken: they rejected the testimony, and finally put to death one of the brightest witnesses. In point of fact, the unbelief was complete to the testimony of the Holy Ghost founded on the death and resurrection of Christ; and, in consequence, that presentation of the covenant to Israel completely disappears. It was the antitype of Sarah's death the passing away for the time of all such overtures of the covenant to Israel. Nowhere do we hear of it renewed after that. No doubt Sarah will rise again, and so the new covenant will appear when God works in the latter day in the Jewish people. But meanwhile the presentation of the covenant to Israel, as that which God was willing there and then to bring in, which was the offer then made by grace, completely passes from view, and a new thing takes its place.

So it is here. Immediately after the death and burial of Sarah a new person comes before us another object distinct from what we have seen; and what is it? The introduction of a wholly unheard of personage, called to be the bride of Isaac, the figuratively dead and risen son of promise. It is no more a question of covenant dealings. The call of Rebecca was not thought of before altogether a fresh element in the history Then again we have the type, so familiar to us, of Eliezer, the trusty servant of all that the father had, now the executor of the new purposes of his heart, who goes to fetch the bride home from Mesopotamia. For as no maid of Canaan could be wedded to Abraham's son; so he, Isaac, was not to quit Canaan for Mesopotamia: Eliezer was to bring the bride, if willing, but Isaac must not go there. Nothing is more strongly insisted on than this, and to its typical meaning I must call your attention. The servant proposes a difficulty: Suppose she is not willing to come: Is Isaac to go for her? "And Abraham said unto him, Beware that thou bring not my son thither again." When the church is being called as a bride for Christ, He remains exclusively in heavenly places. He has nothing to do with the world while the church is in process of being gathered from among Jews and Gentiles. He leaves not heaven, nor comes to the world to have associations with the earth, while it is a question of forming the bride, the Lamb's wife. In relation to the call of the church, Christ is exclusively heavenly. It is the very same Isaac who had been under the sentence of death sacrificially. As Isaac is raised again in figure and must on no account go from Canaan to Mesopotamia for Rebecca, so Christ is to have only heavenly associations, and none with the world, while the church-calling is in progress. Ignorance of this, and, yet more, indifference to it where it seems to be known, must make the Christian worldly, as communion with Christ where He is makes one heavenly-minded. It shows how irretrievably false any position is which necessarily connects us with the world. The only sure way for the Christian to decide any question aright is to ascertain from God's word how it bears upon Christ and His glory. When Christ has His associations with the world, we may have our place there too; if Christ is entirely outside it, as He is manifestly apart from it now in heaven, so should we be. To judge and walk according to Him is what we do well to cultivate.

Never call it worldliness to discharge aright your duty here below. It is worldly-mindedness wherever the world or its things may occupy us as an object, instead of pleasing and doing the will of the Lord here below. It is not what you are doing which is so important as fellowship with His mind; it may be in appearance the most holy work, but if it links Christ and His name with the world, it is only deceiving ourselves and playing so much the more into the hands of the enemy. But, on the other hand, supposing it is connected with the world, there may be the most ordinary act, yet as far as possible from worldliness, even though it were only blacking a shoe. It is hardly needful to say that the power of Christianity may be enjoyed in the heart and ways of a shoe-black just as truly as anywhere else. Anything that is outside Christ will not preserve, and must have the stamp of the world on it; whereas, on the other hand, so great is the efficacy of Christ that if my heart is set upon Him, and seeking after what is suitable to Him at the right hand of God, we become truly witnesses of Him; and, supposing there is real occupation with Him there, this will assuredly give to what we do a heavenly stamp, and impart the truest and highest dignity, no matter what we may be about.

The details of this chapter of course it is not for me to enter into now. I have said enough to shew the general principle first, the novelty and unprecedentedness of what concerns Isaac and Rebecca It was not mere continuance of what had been known already, but a new thing following up not only the typical sacrifice on Moriah, but the death of Sarah. It is happy when the truth of Christ illuminates consecutive chapters of the Old Testament. We know alas! what it is to be uncertain and dissatisfied in presence of the written word, which is really simple to the simple. Again, there is the passing away of all covenant dealings. How long we have known confusion ourselves in all this! Sarah is dead and gone for the time. Then the bride is sought and called, and comes; for it is a question of a bride, not a mother. Again, we have Eliezer, the type of the Spirit of God, marked by this the heart going out towards the Lord both in entire dependence and in simple-hearted praise as he receives the speedy and unequivocal answer of His grace. Eliezer had his mission from Abraham: so is the Spirit sent from the Father on an errand of love in the church. Prayer and worship accordingly become the members of Christ's body, and should go forth intelligently with the purpose of God, just as Eliezer's prayer was entirely founded on the object that he who sent him had in view. He asked much and boldly about the bride, and nothing else swerved him from this as nearest to his heart.

It is all well for men in an evil world to be filled with enterprises for doing good; but here was one who with the utmost simplicity knew he was doing the best, and this we too ought to be doing. The best of all service, serving the Father's glory in the Son who is to have the church as His bride this is worth living for and dying too if it be the will of God that we should meanwhile fall asleep, instead of waiting for the coming of the Lord. It is not merely seeking the salvation of sinners, but doing His will with a direct view to Christ and His love, and accordingly not with prayer only, but the character of it naturally marking this. There is more about prayer in this chapter than in any other in Genesis; but besides there is more distinctly than elsewhere the heart turning to Jehovah in worship of Him. These two things ought to characterize the Christian and the church, now that Christ the Son of God is dead and risen, and we enjoy the immense results by faith prayer and worship, but prayer and worship in unison with the purpose of God in the calling of the bride, the church; not mere isolated action, although that may have its place and be most true for special need. Still the great characteristic trait should be this that God has let our hearts into His own secret in what He is doing for Christ. He has given us to know where Christ is and what He, who deigns to be the executive here below (the Spirit), is doing for His name in this world. Consequently our hearts may well go forth in prayer and praise in connection with it, turning to our God and Father with the sense of His goodness and faithfulness now as evermore. The New Testament shows us what the church was and should be; and there is not a chapter in Genesis which sets them forth as a type in anything like so prominent a form as this. Is it casual, or the distinct design of God that here only in these incidents should be the picture of bridal expectancy and confidence in the love of one not yet seen, and of going forth to meet the bridegroom?

Finally we have Genesis 25:1-34 closing Abraham's history, with his relation as father to certain tribes of Arabs, who as being of his stock, mingled with the Ishmaelites. These sons, unlike Isaac, received presents and were sent away. Isaac must be left the undisputed heir of all, and abides ever as son in the father's house. The purposes of love centre in him; as the inheritance was his in its widest extent.

But no more tonight. Though perfectly persuaded that a cursory sketch has its disadvantages, I am equally assured that it is not without advantages of its own; for it is well for us to have a broad and comprehensive view, as it is well also, when we possess this, to fill up the details. But we shall never approach to a clear or a full intelligence of Scripture if we neglect the one or do not seek the other. Grace only by the written word used in faith can give and keep both for our hearts to the praise of the Lord's name.