Yaratılış 21:22 Yorum

In this chapter we have, I. Isaac, the child of promise born into Abraham's family (Gen 21:1-8). II. Ishmael, the son of the bondwoman, cast out of it (Gen 21:9-21). III. Abraham's league with his neighbour Abimelech (Gen 21:22-32). IV. His devotion to his God (Gen 21:33).

We have here an account of the treaty between Abimelech and Abraham, in which appears the accomplishment of that promise (Gen 12:2) that God would make his name great. His friendship is valued, is courted, though a stranger, though a tenant at will to the Canaanites and Perizzites. I. The league is proposed by Abimelech, and Phichol his prime-minister of state and general of his army. 1. The inducement to it was God's favour to Abraham (Gen 21:22): "God is with thee in all that thou doest, and we cannot but take notice of it." Note, (1.) God in his providence sometimes shows his people such tokens for good that their neighbours cannot but take notice of it, Psa 86:17. Their affairs do so visibly prosper, and they have such remarkable success in their undertakings, that a confession is extorted from all about them of God's presence with them. (2.) It is good being in favour with those that are in favour with God, and having an interest in those that have an interest in heaven, Zac 8:23. We will go with you, for we have heard that God is with you. We do well for ourselves if we have fellowship with those that have fellowship with God, Jo1 1:3. 2. The tenour of it was, in general, that there should be a firm and constant friendship between the two families, which should not upon any account be violated. This bond of friendship must be strengthened by the bond of an oath, in which the true God was appealed to, both as a witness of their sincerity and an avenger in case either side were treacherous, Gen 21:23. Observe, (1.) He desires the entail of this league upon his posterity and the extension of it to his people. He would have his son, and his son's son, and his land likewise, to have the benefit of it. Good men should secure an alliance and communion with the favourites of Heaven, not for themselves only, but for theirs also. (2.) He reminds Abraham of the fair treatment he had found among them: According to the kindness I have done unto thee. As those that have received kindness must return it, so those that have shown kindness may expect it. II. It is consented to by Abraham, with a particular clause inserted about a well. In Abraham's part of this transaction observe, 1. He was ready to enter into this league with Abimelech, finding him to be a man of honour and conscience, and that had the fear of God before his eyes: I will swear, Gen 21:24. Note, (1.) Religion does not make men morose and unconversable; I am sure it ought not. We must not, under colour of shunning bad company, be sour to all company, and jealous of every body. (2.) An honest mind does not startle at giving assurances: if Abraham say that he will be true to Abimelech, he is not afraid to swear it; an oath is for confirmation. 2. He prudently settled the matter concerning a well, about which Abimelech's servants had quarrelled with him. Wells of water, it seems, were choice goods in that country: thanks be to God, that they are not so scarce in ours. (1.) Abraham mildly told Abimelech of it, Gen 21:25. Note, If our brother trespass against us, we must, with the meekness of wisdom, tell him his fault, that the matter may be fairly accommodated and an end made of it, Mat 18:15. (2.) He acquiesced in Abimelech's justification of himself in this matter: I wot not who has done this thing, Gen 21:26. Many are suspected of injustice and unkindness that are perfectly innocent, and we ought to be glad when they clear themselves. The faults of servants must not be imputed to their masters, unless they know of them and justify them; and no more can be expected from an honest man than that he be ready to do right as soon as he knows that he has done wrong. (3.) He took care to have his title to the well cleared and confirmed, to prevent any disputes or quarrels for the future, Gen 21:30. It is justice, as well as wisdom, to do thus, in perptuam rei memoriam - that the circumstance may be perpetually remembered. 3. He made a very handsome present to Abimelech, Gen 21:27. It was not any thing curious or fine that he presented to him, but that which was valuable and useful - sheep and oxen, in gratitude for Abimelech's kindness to him, and in token of hearty friendship between them. The interchanging of kind offices is the improving of love: that which is mine is my friend's. 4. He ratified the covenant by an oath, and registered it by giving a new name to the place (Gen 21:31), Beer-sheba, the well of the oath, in remembrance of the covenant they swore to, that they might be ever mindful of it; or the well of seven, in remembrance of the seven lambs given to Abimelech, as a consideration for his confirming Abraham's title to that well. Note, Bargains made must be remembered, that we may make them good, and may not break our word through oversight.

INTRODUCTION TO GENESIS 21 This chapter gives an account of the conception, birth, circumcision, and weaning of Isaac, Gen 21:1; of the mocking of Ishmael, and of the casting out of him and his mother from Abraham's house, at the request of Sarah, which, though grievous to Abraham, he complied with at the direction of God, Gen 21:9; of the provision Abraham made for their departure, and of the supply they met with in the wilderness from God, where Ishmael was brought up, and where he married, Gen 21:14; and of a covenant between Abraham and Abimelech, king of Gerar, Gen 21:22; and of Abraham's planting a grove, and calling on the name of the Lord, Gen 21:33; and the chapter is closed with this observation, that Abraham sojourned in the land of the Philistines many days, Gen 21:34.

Now therefore swear unto me here by God,.... By the true and living God, by whom only an oath is to be taken, who was Abraham's God, and whom Abimelech seems to have known and to have been a worshipper of; and therefore moves for an oath to be taken by him, which he knew would be sacred and binding to Abraham, could he prevail upon him to swear: that thou wilt not deal falsely with me, nor with my son, nor with my son's son; perhaps he had heard that God had promised to give the whole land of Canaan to him and his posterity, and among the rest his kingdom, which was a part of it; and, seeing him grow great and powerful, he could not tell how soon it might be ere he was put in the possession of it, whether in his own time, or his son's, or his grandson's; and therefore desires Abraham that he would swear to do no hurt to them whenever it should be: but according to the kindness I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned; that, as he had given him full liberty to sojourn in any part of his kingdom where he pleased, so, when the whole country should come into his possession, that he, or his son, or his grandson, in whatsoever time it should be, might quietly enjoy their own land, and all the inhabitants of it; at least that they might not be driven out of it, but sojourn in it as he had done.

(Verse 22.) And Abimelech and Phicol, the commanders of his army, said to his servants, 'Except Abimelech and Phicol, the third name mentioned here is not found in the Hebrew text.'

Isaac is born according to the promise, Gen 21:1-3; and is circumcised when eight days old, Gen 21:4. Abraham's age, and Sarah's exultation at the birth of their son, Gen 21:5-7. Isaac is weaned, Gen 21:8. Ishmael mocking on the occasion, Sarah requires that both he and his mother Hagar shall be dismissed, Gen 21:9, Gen 21:10. Abraham, distressed on the account, is ordered by the Lord to comply, Gen 21:11, Gen 21:12. The promise renewed to Ishmael, Gen 21:13. Abraham dismisses Hagar and her son, who go to the wilderness of Beer-sheba, Gen 21:14. They are greatly distressed for want of water, Gen 21:15, Gen 21:16. An angel of God appears to and relieves them, Gen 21:17-19. Ishmael prospers and is married, Gen 21:20, Gen 21:21. Abimelech, and Phichol his chief captain, make a covenant with Abraham, and surrender the well of Beersheba for seven ewe lambs, Gen 21:22-32. Abraham plants a grove, and invokes the name of the everlasting God, Gen 21:33.

At that time - This may either refer to the transactions recorded in the preceding chapter, or to the time of Ishmael's marriage, but most probably to the former. God is with thee - מימרא דיי meimera daiya, the Word of Jehovah; see before, Gen 15:1. That the Chaldee paraphrasts use this term, not for a word spoken, but in the same sense in which St. John uses the λογος του Θεου, the Word of God, (Joh 1:1), must be evident to every unprejudiced reader. See on Gen 15:1 (note).

BIRTH OF ISAAC. (Gen 21:1-13) the Lord visited Sarah--The language of the historian seems designedly chosen to magnify the power of God as well as His faithfulness to His promise. It was God's grace that brought about that event, as well as the raising of spiritual children to Abraham, of which the birth of this son was typical [CALVIN].

COVENANT. (Gen 21:22-34) Abimelech and Phichol--Here a proof of the promise (Gen 12:2) being fulfilled, in a native prince wishing to form a solemn league with Abraham. The proposal was reasonable, and agreed to [Gen 21:24].

Birth of Isaac. - Jehovah did for Sarah what God had promised in Gen 17:6 (cf. Gen 18:14): she conceived, and at the time appointed bore a son to Abraham, when he was 100 years old. Abraham gave it the name of Jizchak (or Isaac), and circumcised it on the eighth day. The name for the promised son had been selected by God, in connection with Abraham's laughing (Gen 17:17 and Gen 17:19), to indicate the nature of his birth and existence. For as his laughing sprang from the contrast between the idea and the reality; so through a miracle of grace the birth of Isaac gave effect to this contrast between the promise of God and the pledge of its fulfilment on the one hand, and the incapacity of Abraham for begetting children, and of Sarah for bearing them, on the other; and through this name, Isaac was designated as the fruit of omnipotent grace working against and above the forces of nature. Sarah also, who had previously laughed with unbelief at the divine promise (Gen 18:12), found a reason in the now accomplished birth of the promised son for laughing with joyous amazement; so that she exclaimed, with evident allusion to his name, "A laughing hath God prepared for me; every one who hears it will laugh to me" (i.e., will rejoice with me, in amazement at the blessing of God which has come upon me even in my old age), and gave a fitting expression to the joy of her heart, in this inspired tristich (Gen 21:7): "Who would have said unto Abraham: Sarah is giving suck; for I have born a son to his old age." מלּל is the poetic word for דּבּר, and מי before the perfect has the sense of - whoever has said, which we should express as a subjunctive; cf. Kg2 20:9; Psa 11:3, etc.

Abimelech's Treaty with Abraham. - Through the divine blessing which visibly attended Abraham, the Philistine king Abimelech was induced to secure for himself and his descendants the friendship of a man so blessed; and for that purpose he went to Beersheba, with his captain Phicol, to conclude a treaty with him. Abraham was perfectly ready to agree to this; but first of all he complained to him about a well which Abimelech's men had stolen, i.e., had unjustly appropriated to themselves. Abimelech replied that this act of violence had never been made known to him till that day, and as a matter of course commanded the well to be returned. After the settlement of this dispute the treaty was concluded, and Abraham presented the king with sheep and oxen, as a material pledge that he would reciprocate the kindness shown, and live in friendship with the king and his descendants. Out of this present he selected seven lambs and set them by themselves; and when Abimelech inquired what they were, he told him to take them from his hand, that they might be to him (Abraham) for a witness that he had digged the well. It was not to redeem the well, but to secure the well as his property against any fresh claims on the part of the Philistines, that the present was given; and by the acceptance of it, Abraham's right of possession was practically and solemnly acknowledged.