Genesis
21-22
Abraham is introduced at the end of chapter 11, and there is additional material about his life in chapters 23-25, but the main core of the Abraham story is chapters 12-22, bounded by the first and last times that God speaks to Abraham (12:1-3 and 22:16-18).
Our
story now moves to the "big picture." In so doing, we
examine the final chapters (21-22) as literature and notice different
literary techniques used by the author. For example, notice that we
have a naming technique employed. Ishmael is never referred to by
name in chapter 21 even though he is a major player in the story. The
attentive reader recognizes that this device is a sign that signals
Ishmael is to be be written out of the story. Also notice the
accumulation of the words father and
son in 22:7-8---in
contrast to the usual economical style of the biblical prose_____and
of course the idea behind this is to stress the idea on the reader
that a father is about to sacrifice His son.
Genesis 21-22 as Literature
I. The style of literature in ancient Israel (and in the ancient Near East as a whole) was an oral-aural one. A single reciter held the text and read it aloud, while the gathered group listened. This style demands reader input and involvement.
II. It may be useful to mention several literary devices used that we have not yet mentioned. Prime among them is "alliteration" which occurs frequently in the Bible, in prose texts as much a poetry.
A. For example, in Genesis 21 with the use of the rare verb millel,
"utter," in verse 7 (used here instead of the common verb "say")
B. This verb is selected by our author to create the alliterative effect with nearby verbs, namely, mul, "circumcise," in verse 4 and gamal, "wean" in verse 8. [for example, our author is doing something similar to "Peter Piper picked a peck of peppers with this text]
III. A second literary device that we must consider is the naming technique.
Note that Ishmael is never referred to by name in Genesis 21; instead, a series of other terms is used , including son, lad, and child.
A. As already mentioned, the author uses this technique to alert us that Ishmael is to be written out of the story at this point.
1. Note, that there are no villains in this story, because Ishmael, too, is noble and he, too, will become a great nation (see verse 18 and earlier, see already 17:20).
2. Of course, the Muslim tradition traces their origins back to this story.
B. This clears the way for Isaac to be the ONLY SON of Abraham as stated in chapter 22:2.
1. The reality of course is that Isaac is not the only son since Ishmael remains a son. Thus, we have a shaping of the text to make a point.
2. As proof that Ishmael remained a son all we need to do is look ahead to Genesis 25:7-9 where both sons are present to bury their father upon his death.
IV. We now use the term aqedah (Hebrew for binding) to refer to the story of Isaac in Genesis 22.
A. How could God command Abraham to sacrifice his son?
1. First, we notice a larger literary pattern. Just when the story seems to be winding down with the removal of Ishmael and Hagar from the stage, leaving only Isaac and Sarah at Abraham's side, now a new crisis arrives. God commands Abraham to offer Isaac as a sacrifice.
2. Next, we note that this is only a test as seen in Genesis 22:1. The author wants our attention to stay on Abraham and not worry about Isaac.
B. The statement in Genesis 22:1 identifies another literary device. The reader of this story knows something that the character in the story does not know.
1. We know that God is only testing Abraham, that the sacrifice of Isaac will not really occur, but Abraham does not know this; thus our attention will be focused on Abraham to see if he passes the test.
2. If we had not been told about the test aspect, our emotions and sympathies would be on Isaac---what will happen to this boy?
3. The author wants our eyes to be solely on Abraham to such an extent that Sarah is not even mentioned. Where was she while all of this was taking place? Did Abraham consult with her? Did she wonder where her husband and son were for three days?
4. The author never lets us for get what is going on here. Once again, we mention this is a father offering His only begotten son verses 7-8.
C. A simple comment: The story illustrates the move from child sacrifice (practiced by the Canaanites and others in the Ancient Near East) to animal sacrifice (practiced widely )
D. A more complex analysis forces us to recognize this as typology of Christ.
1. God will offer His only begotten son Jesus Christ
2. God will provide a substitute for the sins of mankind.
3. We are sons of the Promise (Isaac) those who are in Christ Jesus: (Gal. 4:22-5:1).
Isaac Is Born1Then the LORD took note of Sarah as He had said, and the LORD did for Sarah as He had promised. 2So Sarah conceived and bore a son to Abraham in his old age, at the appointed time of which God had spoken to him. 3Abraham called the name of his son who was born to him, whom Sarah bore to him, Isaac. 4Then Abraham circumcised his son Isaac when he was eight days old, as God had commanded him. 5Now Abraham was one hundred years old when his son Isaac was born to him. 6Sarah said, "God has made laughter for me; everyone who hears will laugh with me."7And she said, "Who would have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age."
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Verses 1-7 The fulfillment of the promise of 18:10 "I will surely return to you about this time next year."
A. God is faithful to His word
1. Isaac's birth happened just as planned.
2. God pays attention to details.
B. Notice the use of the verb paqad in verse 1. Can be translated "visited" but as the NIV translated "was gracious" or God has now shown grace not only on Abraham and Sarah but the entire human race.
A. Notice how close this story is to the one in chapter 16.
B. In this case, the Lord's promise to Hagar (16:11-12) was recounted in a similar fashion to that of the fulfillment of the promise. The promise foreshadows the fulfillment.
C. Verse 9, laughing___ Hebrew metsaheq. Can be translated "mocking" or "joking." Can also mean "to play." Some medieval Hebrew exegetes, trying to find a justification for Sarah's harsh response, construe the verb as a reference to homosexual advances, though this might seem a little far fetched. I am thinking that mocking laughter would surely trigger an outrage. Moreover, Sarah is surely concerned about Ishmael getting Isaac's inheritance.
D.V.10 Drive out this slave girl. Sarah intentionally refers to Ishmael and Haggar without using their names to stress their low social status.
E. V.12 listen to her voice. This is a Hebrew idiom and it means "to obey."
F. V.14 rose early in the morning. This is echoed in the story of Isaac's blindness (22:3).
G. and he gave her the child. The Hebrew text only says "the child." This has led to many commentators imagining that Abraham is putting Ishmael on Hagar's shoulders with bread and water____and I find this most unlikely since the boy would be about 16 years old.
H. V. 16 a bow shot away___We are now being told about the boys vocation before the end of the story.
V.16 when the child dies___ Hagar refers to her son as yeled, "child." The angel speaking in verse 17 calls Ishmael a na ar or lad. I think this is a more representative term for a 16 year old boy.
I. V. 17___And God heard the voice of the lad____ The author told us only about Hagar's weeping and now we learn that Ishmael has been weeping and crying and it is in his anguish that God responds. Thus the name Ishmael, God will hear.
J. a seasoned bowman_______literally, an archer bowman, or a very skilled bowman.
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22Now it came about at that time that Abimelech and Phicol, the commander of his army, spoke to Abraham, saying, "God is with you in all that you do; 23now therefore, swear to me here by God that you will not deal falsely with me or with my offspring or with my posterity, but according to the kindness that I have shown to you, you shall show to me and to the land in which you have sojourned." 24Abraham said, "I swear it." 25But Abraham complained to Abimelech because of the well of water which the servants of Abimelech had seized. 26And Abimelech said, "I do not know who has done this thing; you did not tell me, nor did I hear of it until today." 27Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a covenant. 28Then Abraham set seven ewe lambs of the flock by themselves. 29Abimelech said to Abraham, "What do these seven ewe lambs mean, which you have set by themselves?" 30He said, "You shall take these seven ewe lambs from my hand so that it may be a witness to me, that I dug this well." 31Therefore he called that place Beersheba, because there the two of them took an oath. 32So they made a covenant at Beersheba; and Abimelech and Phicol, the commander of his army, arose and returned to the land of the Philistines. 33Abraham planted a tamarisk tree at Beersheba, and there he called on the name of the LORD, the Everlasting God. 34And Abraham sojourned in the land of the Philistines for many days.
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Covenant
with Abimelech
I. This part of the story almost seem out of place but,
A. It is a continuation of chapter 20 and the Abimelech story.
B. Abimelech offered Abraham the right of settlement in his territories ("Look, my land is before you"). Abraham has prospered now Abimelech proposes a treaty to ensure the Hebrew sojourner does not encroach on his land.
C. V. 25---Concerning the well___This links the story with the preceding one in which Ishmael is rescued by the discovery of a well in the wilderness.
D. V.31 the name of the place Be er-sheba. Be er means well. Sheb a can mean oath.
The Binding of Isaac1Now it came about after these things, that God tested Abraham, and said to him, "Abraham!" And he said, "Here I am." 2He said, "Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you." 3So Abraham rose early in the morning and saddled his donkey, and took two of his young men with him and Isaac his son; and he split wood for the burnt offering, and arose and went to the place of which God had told him.4On the third day Abraham raised his eyes and saw the place from a distance. 5Abraham said to his young men, "Stay here with the donkey, and I and the lad will go over there; and we will worship and return to you."6Abraham took the wood of the burnt offering and laid it on Isaac his son, and he took in his hand the fire and the knife. So the two of them walked on together. 7Isaac spoke to Abraham his father and said, "My father!" And he said, "Here I am, my son." And he said, "Behold, the fire and the wood, but where is the lamb for the burnt offering?" 8Abraham said, "God will provide for Himself the lamb for the burnt offering, my son." So the two of them walked on together. 9Then they came to the place of which God had told him; and Abraham built the altar there and arranged the wood, and bound his son Isaac and laid him on the altar, on top of the wood. 10Abraham stretched out his hand and took the knife to slay his son. 11Butthe angel of the LORD called to him from heaven and said, "Abraham, Abraham!" And he said, "Here I am." 12He said, "Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me." 13Then Abraham raised his eyes and looked, and behold, behind him a ram caught in the thicket by his horns; and Abraham went and took the ram and offered him up for a burnt offering in the place of his son. 14Abraham called the name of that place The LORD Will Provide, as it is said to this day, "In the mount of the LORD it will be provided." |
I. Notice, that God tested Abraham, but the real purpose was typology with Christ.
A. V.2 your son, your only one, whom you love_____Ancient Jewish sources make a comparison between Isaac, and Ishmael here. Your only son to them means the only son by both Abraham and Sarah.
your only one____some scholars translate that "your favorite one," which misses the point. "Your son, your only son" will return again as a theme at the end of the story (verses 12,16).
Moriah____May be the Mountains of Jerusalem.
B. V.3 and Isaac his son. Once again, the play on His son and His father.
C. V. 5 said to his lads....let me and the lad...Abraham refers to his young slaves with the term he uses for his son.
D. V. 6 --the cleaver____This was not a knife but a cleaver. In fact, other terms for butchering are used in this context. Verse 10, to slaughter, and in V.9 to bind as in binding the legs of animals.
F. V. 7___Father___The Hebrew word is "My Father" an intimate address as in Abba Father.
the fire and the wood____A moment ago we saw the boy loaded with firewood and the father carrying fire and the cleaver.
G. V.8___God will see to. Literally God will see for Himself.
V.8___and the two of them went together. A father and son together for what might be the last time.
H. 9-10___The narrative slows down here. A kind of slow motion. Building the altar, laying out the wood, binding the child on top of the wood, reaching out the hand with the cleaver. But wait, a voice from heaven.
I. and the Lord's messenger called out to him from the heavens. Almost identical to the calling out experienced by Hagar in 21:17
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The Angel of the Lord 15-19 15Then the angel of the LORD called to Abraham a second time from heaven, 16and said, "By Myself I have sworn, declares the LORD, because you have done this thing and have not withheld your son, your only son, 17indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed shall possess the gate of their enemies. 18"In your seed all the nations of the earth shall be blessed, because you have obeyed My voice." 19So Abraham returned to his young men, and they arose and went together to Beersheba; and Abraham lived at Beersheba. |
I. This is the second encounter between Abraham and the Angel.
A. The second encounter happened after the burnt offering.
B. Leviticus chapter one, the burnt offering is the offering of consecration.
C. In response to Abraham's obedience, the promise is restated.
D. This is similar to the promise found in 12,13,15,17, and 18. The "promise of the blessing" is that of 12:2. The increase in Abraham's descendants is in 13:16 and 15:5. Other elements of the promise are also alluded to in this text.
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20Now it came about after these things, that it was told Abraham, saying, "Behold, Milcah also has borne children to your brother Nahor: 21Uz his firstborn and Buz his brother and Kemuel the father of Aram 22and Chesed and Hazo and Pildash and Jidlaph and Bethuel." 23Bethuel became the father of Rebekah; these eight Milcah bore to Nahor, Abraham's brother. 24His concubine, whose name was Reumah, also bore Tebah and Gaham and Tahash and Maacah. |
The Relatives of Abraham
I. This is really an introduction to Rebekah who will become a central figure from here on. Abraham is finished and all that remains for him to do is find a spot in which to be buried. Even at that point, the writer has moved on past Abraham and the concerns of the next generation will become the focal point. (chapter 24)