Genesis 21

Genesis 21:1

The End of Lot

The history of Lot ends as sadly as his life has always been. We hear nothing about his death. The man has long been dead, that is, spiritually. The last thing we hear from him is surrounded by the darkness of a cave. His spirit is darkened, not primarily by wine, but already by the fact that he is getting drunk by his daughters, not just once, but twice.

Lot and his daughters are out of Sodom, but (the spirit of) Sodom is not out of Lot and his daughters. The daughters of Lot are so depraved in their spiritual development by their living in Sodom that they bring about the disgusting proposal of getting their father drunk and then having sexual intercourse with him. They act deliberately. They know their father as a characterless man who will submit to their plan completely unsuspectingly, without any resistance.

It is going as they agreed. From the pitch-dark spiritual atmosphere of Sodom, who lives in Lot, he performs twice an act that requires no further explanation. The moral darkness is complete. In this completely dark scene, he becomes by committing incest the father of two children from whom the bitterest enemies of the people of Israel originated.

There is no more talk of Lot. Separated from Abraham externally and internally, he no longer has any meaning for the history of salvation. Even his death is not mentioned. This is how Lot disappears from history.

Genesis 21:2

The End of Lot

The history of Lot ends as sadly as his life has always been. We hear nothing about his death. The man has long been dead, that is, spiritually. The last thing we hear from him is surrounded by the darkness of a cave. His spirit is darkened, not primarily by wine, but already by the fact that he is getting drunk by his daughters, not just once, but twice.

Lot and his daughters are out of Sodom, but (the spirit of) Sodom is not out of Lot and his daughters. The daughters of Lot are so depraved in their spiritual development by their living in Sodom that they bring about the disgusting proposal of getting their father drunk and then having sexual intercourse with him. They act deliberately. They know their father as a characterless man who will submit to their plan completely unsuspectingly, without any resistance.

It is going as they agreed. From the pitch-dark spiritual atmosphere of Sodom, who lives in Lot, he performs twice an act that requires no further explanation. The moral darkness is complete. In this completely dark scene, he becomes by committing incest the father of two children from whom the bitterest enemies of the people of Israel originated.

There is no more talk of Lot. Separated from Abraham externally and internally, he no longer has any meaning for the history of salvation. Even his death is not mentioned. This is how Lot disappears from history.

Genesis 21:3

The End of Lot

The history of Lot ends as sadly as his life has always been. We hear nothing about his death. The man has long been dead, that is, spiritually. The last thing we hear from him is surrounded by the darkness of a cave. His spirit is darkened, not primarily by wine, but already by the fact that he is getting drunk by his daughters, not just once, but twice.

Lot and his daughters are out of Sodom, but (the spirit of) Sodom is not out of Lot and his daughters. The daughters of Lot are so depraved in their spiritual development by their living in Sodom that they bring about the disgusting proposal of getting their father drunk and then having sexual intercourse with him. They act deliberately. They know their father as a characterless man who will submit to their plan completely unsuspectingly, without any resistance.

It is going as they agreed. From the pitch-dark spiritual atmosphere of Sodom, who lives in Lot, he performs twice an act that requires no further explanation. The moral darkness is complete. In this completely dark scene, he becomes by committing incest the father of two children from whom the bitterest enemies of the people of Israel originated.

There is no more talk of Lot. Separated from Abraham externally and internally, he no longer has any meaning for the history of salvation. Even his death is not mentioned. This is how Lot disappears from history.

Genesis 21:4

The End of Lot

The history of Lot ends as sadly as his life has always been. We hear nothing about his death. The man has long been dead, that is, spiritually. The last thing we hear from him is surrounded by the darkness of a cave. His spirit is darkened, not primarily by wine, but already by the fact that he is getting drunk by his daughters, not just once, but twice.

Lot and his daughters are out of Sodom, but (the spirit of) Sodom is not out of Lot and his daughters. The daughters of Lot are so depraved in their spiritual development by their living in Sodom that they bring about the disgusting proposal of getting their father drunk and then having sexual intercourse with him. They act deliberately. They know their father as a characterless man who will submit to their plan completely unsuspectingly, without any resistance.

It is going as they agreed. From the pitch-dark spiritual atmosphere of Sodom, who lives in Lot, he performs twice an act that requires no further explanation. The moral darkness is complete. In this completely dark scene, he becomes by committing incest the father of two children from whom the bitterest enemies of the people of Israel originated.

There is no more talk of Lot. Separated from Abraham externally and internally, he no longer has any meaning for the history of salvation. Even his death is not mentioned. This is how Lot disappears from history.

Genesis 21:6

Abraham Sojourns in Gerar

Without being told why Abraham leaves Mamre, where he has been for almost twenty years, we are told that he leaves from there. He goes back to the land of the Negev, that is to the south. What Abraham is doing now reminds us of Genesis 12, where he also travels south and ends up in Egypt (Genesis 12:10-20). Here he doesn’t go as far as that. He comes to Gerar, the border area. It was not a way of faith at that time, nor is it a way of faith at this time. At that time he had to learn a humbling lesson. Now he has to learn that again.

We too sometimes have to learn the same lesson a few times. This teaches us what slow learners we are. God allows these histories of great believers to be recorded to show that they too are ordinary, fallible people.

Abraham comes to Gerar, which is in the land of the Philistines. Egypt is a picture of the world. The Philistines are a picture of nominal Christians, people who confess that they are Christians, but do not take God into account (2 Timothy 3:5a). They do live in the land God promised His people and even claim it – as can be seen from the name Palestine derived from Philistia – but they have no right to it. Nominal Christians claim to know and do God’s will, but distort the Scriptures and give them their own interpretation. Spiritually speaking, Abraham ends up with them.

Genesis 21:7

Abraham Loses Sarah

The result of his stay there is that he denies his true relationship with Sarah and loses her. From Galatians 4 we know that Sarah is a picture of grace (Galatians 4:23-24). Abraham represents here a believer who, through his dealings with nominal Christians, loses the sense of grace. The nominal Christian knows nothing about this. He abuses grace for his own pleasure and turns it into licentiousness (Jude 1:4). Abraham’s failure here is worse than in Genesis 12. Here he denies his relationship to the mother of the heir. It is a low point in the life of the believing Abraham.

Genesis 21:8

God Speaks to Abimelech

God intervenes in grace for His failing servant and appears in a dream to Abimelech. God will always speak up for His own against their enemies (Zechariah 2:8) and maintain them against the world (Numbers 23:7-10; 18-23; Numbers 24:2-9). In the dream he rebukes Abimelech for his actions (1 Chronicles 16:22; Psalms 105:15). Nevertheless, the whole history is humbling for Abraham, as the sequel shows.

With Abimelech there is a certain respect for what God says, but in any case no confession of guilt. He justifies himself. Certainly, Abraham is much more responsible than Abimelech, but that does not acquit Abimelech. His talking about innocence and purity of hands is recognized by God in this case. But although he is before God, it does not bring him to acknowledge other sins which he has abundantly in his life.

God tells him that He has prevented him from sinning in this case. It would also have been a serious sin, for the woman he took is married. She belongs to a man. Taking her as a wife means adultery, but God prevents it. Sin is sometimes planned and intended in the heart of people that never is committed because God prevents people from committing that sin.

The same goes for those who belong to Him, as we see in the history of David, if he wants to punish Nabal for the treatment he has received from this man. To prevent this, God uses Abigail, but He gets the honor: “Then David said to Abigail, “Blessed be the LORD God of Israel, who sent you this day to meet me, and blessed be your discernment, and blessed be you, who have kept me this day from bloodshed and from avenging myself by my own hand” (1 Samuel 25:32-33).

Abimelech’s wrong-doing is also evident from the punishment God imposes on the people of Abimelech (Genesis 20:18). There can only be liberation from this punishment when Abraham prays for him. He is not such a good guy. This is the nominal Christian, who will always maintain himself against God and men. He doesn’t know about bowing down. The mistakes of others are blown up by him, those of himself are reasoned away by him. That is how we can be.

The word “prophet” appears here for the first time in the Old Testament. With ‘prophet’ we should not only think about predicting the future. It is not even the main idea. A prophet passes on the words from someone else (Exodus 7:1), here from God. God uses a prophet to communicate to His people, or even to those who do not belong to His people, something that He considers necessary for the addressed person to know.

Genesis 21:9

God Speaks to Abimelech

God intervenes in grace for His failing servant and appears in a dream to Abimelech. God will always speak up for His own against their enemies (Zechariah 2:8) and maintain them against the world (Numbers 23:7-10; 18-23; Numbers 24:2-9). In the dream he rebukes Abimelech for his actions (1 Chronicles 16:22; Psalms 105:15). Nevertheless, the whole history is humbling for Abraham, as the sequel shows.

With Abimelech there is a certain respect for what God says, but in any case no confession of guilt. He justifies himself. Certainly, Abraham is much more responsible than Abimelech, but that does not acquit Abimelech. His talking about innocence and purity of hands is recognized by God in this case. But although he is before God, it does not bring him to acknowledge other sins which he has abundantly in his life.

God tells him that He has prevented him from sinning in this case. It would also have been a serious sin, for the woman he took is married. She belongs to a man. Taking her as a wife means adultery, but God prevents it. Sin is sometimes planned and intended in the heart of people that never is committed because God prevents people from committing that sin.

The same goes for those who belong to Him, as we see in the history of David, if he wants to punish Nabal for the treatment he has received from this man. To prevent this, God uses Abigail, but He gets the honor: “Then David said to Abigail, “Blessed be the LORD God of Israel, who sent you this day to meet me, and blessed be your discernment, and blessed be you, who have kept me this day from bloodshed and from avenging myself by my own hand” (1 Samuel 25:32-33).

Abimelech’s wrong-doing is also evident from the punishment God imposes on the people of Abimelech (Genesis 20:18). There can only be liberation from this punishment when Abraham prays for him. He is not such a good guy. This is the nominal Christian, who will always maintain himself against God and men. He doesn’t know about bowing down. The mistakes of others are blown up by him, those of himself are reasoned away by him. That is how we can be.

The word “prophet” appears here for the first time in the Old Testament. With ‘prophet’ we should not only think about predicting the future. It is not even the main idea. A prophet passes on the words from someone else (Exodus 7:1), here from God. God uses a prophet to communicate to His people, or even to those who do not belong to His people, something that He considers necessary for the addressed person to know.

Genesis 21:10

God Speaks to Abimelech

God intervenes in grace for His failing servant and appears in a dream to Abimelech. God will always speak up for His own against their enemies (Zechariah 2:8) and maintain them against the world (Numbers 23:7-10; 18-23; Numbers 24:2-9). In the dream he rebukes Abimelech for his actions (1 Chronicles 16:22; Psalms 105:15). Nevertheless, the whole history is humbling for Abraham, as the sequel shows.

With Abimelech there is a certain respect for what God says, but in any case no confession of guilt. He justifies himself. Certainly, Abraham is much more responsible than Abimelech, but that does not acquit Abimelech. His talking about innocence and purity of hands is recognized by God in this case. But although he is before God, it does not bring him to acknowledge other sins which he has abundantly in his life.

God tells him that He has prevented him from sinning in this case. It would also have been a serious sin, for the woman he took is married. She belongs to a man. Taking her as a wife means adultery, but God prevents it. Sin is sometimes planned and intended in the heart of people that never is committed because God prevents people from committing that sin.

The same goes for those who belong to Him, as we see in the history of David, if he wants to punish Nabal for the treatment he has received from this man. To prevent this, God uses Abigail, but He gets the honor: “Then David said to Abigail, “Blessed be the LORD God of Israel, who sent you this day to meet me, and blessed be your discernment, and blessed be you, who have kept me this day from bloodshed and from avenging myself by my own hand” (1 Samuel 25:32-33).

Abimelech’s wrong-doing is also evident from the punishment God imposes on the people of Abimelech (Genesis 20:18). There can only be liberation from this punishment when Abraham prays for him. He is not such a good guy. This is the nominal Christian, who will always maintain himself against God and men. He doesn’t know about bowing down. The mistakes of others are blown up by him, those of himself are reasoned away by him. That is how we can be.

The word “prophet” appears here for the first time in the Old Testament. With ‘prophet’ we should not only think about predicting the future. It is not even the main idea. A prophet passes on the words from someone else (Exodus 7:1), here from God. God uses a prophet to communicate to His people, or even to those who do not belong to His people, something that He considers necessary for the addressed person to know.

Genesis 21:11

God Speaks to Abimelech

God intervenes in grace for His failing servant and appears in a dream to Abimelech. God will always speak up for His own against their enemies (Zechariah 2:8) and maintain them against the world (Numbers 23:7-10; 18-23; Numbers 24:2-9). In the dream he rebukes Abimelech for his actions (1 Chronicles 16:22; Psalms 105:15). Nevertheless, the whole history is humbling for Abraham, as the sequel shows.

With Abimelech there is a certain respect for what God says, but in any case no confession of guilt. He justifies himself. Certainly, Abraham is much more responsible than Abimelech, but that does not acquit Abimelech. His talking about innocence and purity of hands is recognized by God in this case. But although he is before God, it does not bring him to acknowledge other sins which he has abundantly in his life.

God tells him that He has prevented him from sinning in this case. It would also have been a serious sin, for the woman he took is married. She belongs to a man. Taking her as a wife means adultery, but God prevents it. Sin is sometimes planned and intended in the heart of people that never is committed because God prevents people from committing that sin.

The same goes for those who belong to Him, as we see in the history of David, if he wants to punish Nabal for the treatment he has received from this man. To prevent this, God uses Abigail, but He gets the honor: “Then David said to Abigail, “Blessed be the LORD God of Israel, who sent you this day to meet me, and blessed be your discernment, and blessed be you, who have kept me this day from bloodshed and from avenging myself by my own hand” (1 Samuel 25:32-33).

Abimelech’s wrong-doing is also evident from the punishment God imposes on the people of Abimelech (Genesis 20:18). There can only be liberation from this punishment when Abraham prays for him. He is not such a good guy. This is the nominal Christian, who will always maintain himself against God and men. He doesn’t know about bowing down. The mistakes of others are blown up by him, those of himself are reasoned away by him. That is how we can be.

The word “prophet” appears here for the first time in the Old Testament. With ‘prophet’ we should not only think about predicting the future. It is not even the main idea. A prophet passes on the words from someone else (Exodus 7:1), here from God. God uses a prophet to communicate to His people, or even to those who do not belong to His people, something that He considers necessary for the addressed person to know.

Genesis 21:12

God Speaks to Abimelech

God intervenes in grace for His failing servant and appears in a dream to Abimelech. God will always speak up for His own against their enemies (Zechariah 2:8) and maintain them against the world (Numbers 23:7-10; 18-23; Numbers 24:2-9). In the dream he rebukes Abimelech for his actions (1 Chronicles 16:22; Psalms 105:15). Nevertheless, the whole history is humbling for Abraham, as the sequel shows.

With Abimelech there is a certain respect for what God says, but in any case no confession of guilt. He justifies himself. Certainly, Abraham is much more responsible than Abimelech, but that does not acquit Abimelech. His talking about innocence and purity of hands is recognized by God in this case. But although he is before God, it does not bring him to acknowledge other sins which he has abundantly in his life.

God tells him that He has prevented him from sinning in this case. It would also have been a serious sin, for the woman he took is married. She belongs to a man. Taking her as a wife means adultery, but God prevents it. Sin is sometimes planned and intended in the heart of people that never is committed because God prevents people from committing that sin.

The same goes for those who belong to Him, as we see in the history of David, if he wants to punish Nabal for the treatment he has received from this man. To prevent this, God uses Abigail, but He gets the honor: “Then David said to Abigail, “Blessed be the LORD God of Israel, who sent you this day to meet me, and blessed be your discernment, and blessed be you, who have kept me this day from bloodshed and from avenging myself by my own hand” (1 Samuel 25:32-33).

Abimelech’s wrong-doing is also evident from the punishment God imposes on the people of Abimelech (Genesis 20:18). There can only be liberation from this punishment when Abraham prays for him. He is not such a good guy. This is the nominal Christian, who will always maintain himself against God and men. He doesn’t know about bowing down. The mistakes of others are blown up by him, those of himself are reasoned away by him. That is how we can be.

The word “prophet” appears here for the first time in the Old Testament. With ‘prophet’ we should not only think about predicting the future. It is not even the main idea. A prophet passes on the words from someone else (Exodus 7:1), here from God. God uses a prophet to communicate to His people, or even to those who do not belong to His people, something that He considers necessary for the addressed person to know.

Genesis 21:13

Abimelech and Abraham

Abimelech calls Abraham come to him. That already indicates in what dependent position the great man of God has come against this man of the world. The reproaches from Abimelech to Abraham are right. Abraham’s defense is weak. He has thought within himself, but has not thought to consult with God. He has noticed that there is no fear of God in that place, and out of pure self-preservation, i.e. selfishness, he has denied his relationship with Sarah.

In so doing, he has resorted to half a truth, which is often worse than a whole lie. Here he gives an excuse for his insincerity. This insincerity also lies in what he says about God, that He “caused him to wander from my father’s house” (Genesis 20:13). It is not God who has made him wander; he himself has started wandering. Here, the language of faith is completely lacking.

Abimelech taught him a lesson and ends the conversation with words indicating that Abraham is free to leave. In another translation, the end of Gen 20:16 reads: “And be taught.” Let us also learn from it.

Genesis 21:14

Abimelech and Abraham

Abimelech calls Abraham come to him. That already indicates in what dependent position the great man of God has come against this man of the world. The reproaches from Abimelech to Abraham are right. Abraham’s defense is weak. He has thought within himself, but has not thought to consult with God. He has noticed that there is no fear of God in that place, and out of pure self-preservation, i.e. selfishness, he has denied his relationship with Sarah.

In so doing, he has resorted to half a truth, which is often worse than a whole lie. Here he gives an excuse for his insincerity. This insincerity also lies in what he says about God, that He “caused him to wander from my father’s house” (Genesis 20:13). It is not God who has made him wander; he himself has started wandering. Here, the language of faith is completely lacking.

Abimelech taught him a lesson and ends the conversation with words indicating that Abraham is free to leave. In another translation, the end of Gen 20:16 reads: “And be taught.” Let us also learn from it.

Genesis 21:15

Abimelech and Abraham

Abimelech calls Abraham come to him. That already indicates in what dependent position the great man of God has come against this man of the world. The reproaches from Abimelech to Abraham are right. Abraham’s defense is weak. He has thought within himself, but has not thought to consult with God. He has noticed that there is no fear of God in that place, and out of pure self-preservation, i.e. selfishness, he has denied his relationship with Sarah.

In so doing, he has resorted to half a truth, which is often worse than a whole lie. Here he gives an excuse for his insincerity. This insincerity also lies in what he says about God, that He “caused him to wander from my father’s house” (Genesis 20:13). It is not God who has made him wander; he himself has started wandering. Here, the language of faith is completely lacking.

Abimelech taught him a lesson and ends the conversation with words indicating that Abraham is free to leave. In another translation, the end of Gen 20:16 reads: “And be taught.” Let us also learn from it.

Genesis 21:16

Abimelech and Abraham

Abimelech calls Abraham come to him. That already indicates in what dependent position the great man of God has come against this man of the world. The reproaches from Abimelech to Abraham are right. Abraham’s defense is weak. He has thought within himself, but has not thought to consult with God. He has noticed that there is no fear of God in that place, and out of pure self-preservation, i.e. selfishness, he has denied his relationship with Sarah.

In so doing, he has resorted to half a truth, which is often worse than a whole lie. Here he gives an excuse for his insincerity. This insincerity also lies in what he says about God, that He “caused him to wander from my father’s house” (Genesis 20:13). It is not God who has made him wander; he himself has started wandering. Here, the language of faith is completely lacking.

Abimelech taught him a lesson and ends the conversation with words indicating that Abraham is free to leave. In another translation, the end of Gen 20:16 reads: “And be taught.” Let us also learn from it.

Genesis 21:17

Abimelech and Abraham

Abimelech calls Abraham come to him. That already indicates in what dependent position the great man of God has come against this man of the world. The reproaches from Abimelech to Abraham are right. Abraham’s defense is weak. He has thought within himself, but has not thought to consult with God. He has noticed that there is no fear of God in that place, and out of pure self-preservation, i.e. selfishness, he has denied his relationship with Sarah.

In so doing, he has resorted to half a truth, which is often worse than a whole lie. Here he gives an excuse for his insincerity. This insincerity also lies in what he says about God, that He “caused him to wander from my father’s house” (Genesis 20:13). It is not God who has made him wander; he himself has started wandering. Here, the language of faith is completely lacking.

Abimelech taught him a lesson and ends the conversation with words indicating that Abraham is free to leave. In another translation, the end of Gen 20:16 reads: “And be taught.” Let us also learn from it.

Genesis 21:18

Abimelech and Abraham

Abimelech calls Abraham come to him. That already indicates in what dependent position the great man of God has come against this man of the world. The reproaches from Abimelech to Abraham are right. Abraham’s defense is weak. He has thought within himself, but has not thought to consult with God. He has noticed that there is no fear of God in that place, and out of pure self-preservation, i.e. selfishness, he has denied his relationship with Sarah.

In so doing, he has resorted to half a truth, which is often worse than a whole lie. Here he gives an excuse for his insincerity. This insincerity also lies in what he says about God, that He “caused him to wander from my father’s house” (Genesis 20:13). It is not God who has made him wander; he himself has started wandering. Here, the language of faith is completely lacking.

Abimelech taught him a lesson and ends the conversation with words indicating that Abraham is free to leave. In another translation, the end of Gen 20:16 reads: “And be taught.” Let us also learn from it.

Genesis 21:19

Abimelech and Abraham

Abimelech calls Abraham come to him. That already indicates in what dependent position the great man of God has come against this man of the world. The reproaches from Abimelech to Abraham are right. Abraham’s defense is weak. He has thought within himself, but has not thought to consult with God. He has noticed that there is no fear of God in that place, and out of pure self-preservation, i.e. selfishness, he has denied his relationship with Sarah.

In so doing, he has resorted to half a truth, which is often worse than a whole lie. Here he gives an excuse for his insincerity. This insincerity also lies in what he says about God, that He “caused him to wander from my father’s house” (Genesis 20:13). It is not God who has made him wander; he himself has started wandering. Here, the language of faith is completely lacking.

Abimelech taught him a lesson and ends the conversation with words indicating that Abraham is free to leave. In another translation, the end of Gen 20:16 reads: “And be taught.” Let us also learn from it.

Genesis 21:20

Abimelech and Abraham

Abimelech calls Abraham come to him. That already indicates in what dependent position the great man of God has come against this man of the world. The reproaches from Abimelech to Abraham are right. Abraham’s defense is weak. He has thought within himself, but has not thought to consult with God. He has noticed that there is no fear of God in that place, and out of pure self-preservation, i.e. selfishness, he has denied his relationship with Sarah.

In so doing, he has resorted to half a truth, which is often worse than a whole lie. Here he gives an excuse for his insincerity. This insincerity also lies in what he says about God, that He “caused him to wander from my father’s house” (Genesis 20:13). It is not God who has made him wander; he himself has started wandering. Here, the language of faith is completely lacking.

Abimelech taught him a lesson and ends the conversation with words indicating that Abraham is free to leave. In another translation, the end of Gen 20:16 reads: “And be taught.” Let us also learn from it.

Genesis 21:21

Abimelech and Abraham

Abimelech calls Abraham come to him. That already indicates in what dependent position the great man of God has come against this man of the world. The reproaches from Abimelech to Abraham are right. Abraham’s defense is weak. He has thought within himself, but has not thought to consult with God. He has noticed that there is no fear of God in that place, and out of pure self-preservation, i.e. selfishness, he has denied his relationship with Sarah.

In so doing, he has resorted to half a truth, which is often worse than a whole lie. Here he gives an excuse for his insincerity. This insincerity also lies in what he says about God, that He “caused him to wander from my father’s house” (Genesis 20:13). It is not God who has made him wander; he himself has started wandering. Here, the language of faith is completely lacking.

Abimelech taught him a lesson and ends the conversation with words indicating that Abraham is free to leave. In another translation, the end of Gen 20:16 reads: “And be taught.” Let us also learn from it.

Genesis 21:22

Abraham Prays for Abimelech

Abraham prays for Abimelech, after which the plague God had laid on the house of Abimelech is removed. Thus God healed Miriam as Moses prayed for her, after God punished her with leprosy for evil speaking against Moses (Numbers 12:13). The same is true of Job who has to pray for his friends because they have not spoken of God what is right (Job 42:8b-9).

After Abraham has been brought back into the right relationship with God and the wrong that has come between him and Abimelech through his fault has been cleared up, he can again be used as a blessing for others. In a way, he was the cause of this plague being imposed on the people of Abimelech. When believers become unfaithful to the Lord, they are no longer a blessing to their surroundings, but rather a curse. If they clean up the wrong, they can be used again as a blessing to their surroundings.

Genesis 21:23

Abraham Prays for Abimelech

Abraham prays for Abimelech, after which the plague God had laid on the house of Abimelech is removed. Thus God healed Miriam as Moses prayed for her, after God punished her with leprosy for evil speaking against Moses (Numbers 12:13). The same is true of Job who has to pray for his friends because they have not spoken of God what is right (Job 42:8b-9).

After Abraham has been brought back into the right relationship with God and the wrong that has come between him and Abimelech through his fault has been cleared up, he can again be used as a blessing for others. In a way, he was the cause of this plague being imposed on the people of Abimelech. When believers become unfaithful to the Lord, they are no longer a blessing to their surroundings, but rather a curse. If they clean up the wrong, they can be used again as a blessing to their surroundings.

Genesis 21:25

Isaac Is Born

The son of the promise, the heir, is born “at the appointed time” (Genesis 21:2). God has the right time for everything (Ecclesiastes 3:1). Isaac is a picture of the Lord Jesus, as Abraham is of God the Father. The birth of Isaac is a picture of the introduction of the Firstborn, the Lord Jesus, by God into the world (Hebrews 1:6). God has “put all things in subjection under his feet” (Hebrews 2:8), He is the true Heir.

An application for our personal lives is that the Lord Jesus can only be “born” in our lives, which means become visible, when the Philistine influences we saw in the previous chapter have been removed.

Abraham calls his son “Isaac”, as God has said to him (Genesis 17:19). “Isaac” means “laughter” (cf. Psalms 126:2). Isaac brings joy to Abraham’s family. Thus the Lord Jesus will always give us His joy when He is central to our lives.

By circumcising his son, Abraham places him under the covenant God has made with him and his physical descendants (Genesis 17:1-14). For us Christians, circumcision is a picture of what happened to Christ on the cross (Colossians 2:11). Our life as a Christian is only valuable to God if we live from the meaning of the cross. There is the old man crucified with Christ (Romans 6:6). This allows us to keep ourselves dead for sin and alive for God in Christ Jesus (Romans 6:11).

Sarah recognizes the good hand of God over her life. He has made her son’s name, laughter, a reality for her. She also speaks of her joy being shared by all who will hear of it (cf. Luke 1:58). Others will rejoice in this example of God’s power and goodness and will be encouraged to trust in Him (Psalms 119:74).

At the same time, she expressed her surprise that God was so good for her. Who has ever been able to think that this would happen? This wonder about granted grace must also characterize our lives. Why were we chosen by Him to be His children and to rejoice in the Son of His love? It can only be attributed to God’s infinite love.

Genesis 21:26

Isaac Is Born

The son of the promise, the heir, is born “at the appointed time” (Genesis 21:2). God has the right time for everything (Ecclesiastes 3:1). Isaac is a picture of the Lord Jesus, as Abraham is of God the Father. The birth of Isaac is a picture of the introduction of the Firstborn, the Lord Jesus, by God into the world (Hebrews 1:6). God has “put all things in subjection under his feet” (Hebrews 2:8), He is the true Heir.

An application for our personal lives is that the Lord Jesus can only be “born” in our lives, which means become visible, when the Philistine influences we saw in the previous chapter have been removed.

Abraham calls his son “Isaac”, as God has said to him (Genesis 17:19). “Isaac” means “laughter” (cf. Psalms 126:2). Isaac brings joy to Abraham’s family. Thus the Lord Jesus will always give us His joy when He is central to our lives.

By circumcising his son, Abraham places him under the covenant God has made with him and his physical descendants (Genesis 17:1-14). For us Christians, circumcision is a picture of what happened to Christ on the cross (Colossians 2:11). Our life as a Christian is only valuable to God if we live from the meaning of the cross. There is the old man crucified with Christ (Romans 6:6). This allows us to keep ourselves dead for sin and alive for God in Christ Jesus (Romans 6:11).

Sarah recognizes the good hand of God over her life. He has made her son’s name, laughter, a reality for her. She also speaks of her joy being shared by all who will hear of it (cf. Luke 1:58). Others will rejoice in this example of God’s power and goodness and will be encouraged to trust in Him (Psalms 119:74).

At the same time, she expressed her surprise that God was so good for her. Who has ever been able to think that this would happen? This wonder about granted grace must also characterize our lives. Why were we chosen by Him to be His children and to rejoice in the Son of His love? It can only be attributed to God’s infinite love.

Genesis 21:27

Isaac Is Born

The son of the promise, the heir, is born “at the appointed time” (Genesis 21:2). God has the right time for everything (Ecclesiastes 3:1). Isaac is a picture of the Lord Jesus, as Abraham is of God the Father. The birth of Isaac is a picture of the introduction of the Firstborn, the Lord Jesus, by God into the world (Hebrews 1:6). God has “put all things in subjection under his feet” (Hebrews 2:8), He is the true Heir.

An application for our personal lives is that the Lord Jesus can only be “born” in our lives, which means become visible, when the Philistine influences we saw in the previous chapter have been removed.

Abraham calls his son “Isaac”, as God has said to him (Genesis 17:19). “Isaac” means “laughter” (cf. Psalms 126:2). Isaac brings joy to Abraham’s family. Thus the Lord Jesus will always give us His joy when He is central to our lives.

By circumcising his son, Abraham places him under the covenant God has made with him and his physical descendants (Genesis 17:1-14). For us Christians, circumcision is a picture of what happened to Christ on the cross (Colossians 2:11). Our life as a Christian is only valuable to God if we live from the meaning of the cross. There is the old man crucified with Christ (Romans 6:6). This allows us to keep ourselves dead for sin and alive for God in Christ Jesus (Romans 6:11).

Sarah recognizes the good hand of God over her life. He has made her son’s name, laughter, a reality for her. She also speaks of her joy being shared by all who will hear of it (cf. Luke 1:58). Others will rejoice in this example of God’s power and goodness and will be encouraged to trust in Him (Psalms 119:74).

At the same time, she expressed her surprise that God was so good for her. Who has ever been able to think that this would happen? This wonder about granted grace must also characterize our lives. Why were we chosen by Him to be His children and to rejoice in the Son of His love? It can only be attributed to God’s infinite love.

Genesis 21:28

Isaac Is Born

The son of the promise, the heir, is born “at the appointed time” (Genesis 21:2). God has the right time for everything (Ecclesiastes 3:1). Isaac is a picture of the Lord Jesus, as Abraham is of God the Father. The birth of Isaac is a picture of the introduction of the Firstborn, the Lord Jesus, by God into the world (Hebrews 1:6). God has “put all things in subjection under his feet” (Hebrews 2:8), He is the true Heir.

An application for our personal lives is that the Lord Jesus can only be “born” in our lives, which means become visible, when the Philistine influences we saw in the previous chapter have been removed.

Abraham calls his son “Isaac”, as God has said to him (Genesis 17:19). “Isaac” means “laughter” (cf. Psalms 126:2). Isaac brings joy to Abraham’s family. Thus the Lord Jesus will always give us His joy when He is central to our lives.

By circumcising his son, Abraham places him under the covenant God has made with him and his physical descendants (Genesis 17:1-14). For us Christians, circumcision is a picture of what happened to Christ on the cross (Colossians 2:11). Our life as a Christian is only valuable to God if we live from the meaning of the cross. There is the old man crucified with Christ (Romans 6:6). This allows us to keep ourselves dead for sin and alive for God in Christ Jesus (Romans 6:11).

Sarah recognizes the good hand of God over her life. He has made her son’s name, laughter, a reality for her. She also speaks of her joy being shared by all who will hear of it (cf. Luke 1:58). Others will rejoice in this example of God’s power and goodness and will be encouraged to trust in Him (Psalms 119:74).

At the same time, she expressed her surprise that God was so good for her. Who has ever been able to think that this would happen? This wonder about granted grace must also characterize our lives. Why were we chosen by Him to be His children and to rejoice in the Son of His love? It can only be attributed to God’s infinite love.

Genesis 21:29

Isaac Is Born

The son of the promise, the heir, is born “at the appointed time” (Genesis 21:2). God has the right time for everything (Ecclesiastes 3:1). Isaac is a picture of the Lord Jesus, as Abraham is of God the Father. The birth of Isaac is a picture of the introduction of the Firstborn, the Lord Jesus, by God into the world (Hebrews 1:6). God has “put all things in subjection under his feet” (Hebrews 2:8), He is the true Heir.

An application for our personal lives is that the Lord Jesus can only be “born” in our lives, which means become visible, when the Philistine influences we saw in the previous chapter have been removed.

Abraham calls his son “Isaac”, as God has said to him (Genesis 17:19). “Isaac” means “laughter” (cf. Psalms 126:2). Isaac brings joy to Abraham’s family. Thus the Lord Jesus will always give us His joy when He is central to our lives.

By circumcising his son, Abraham places him under the covenant God has made with him and his physical descendants (Genesis 17:1-14). For us Christians, circumcision is a picture of what happened to Christ on the cross (Colossians 2:11). Our life as a Christian is only valuable to God if we live from the meaning of the cross. There is the old man crucified with Christ (Romans 6:6). This allows us to keep ourselves dead for sin and alive for God in Christ Jesus (Romans 6:11).

Sarah recognizes the good hand of God over her life. He has made her son’s name, laughter, a reality for her. She also speaks of her joy being shared by all who will hear of it (cf. Luke 1:58). Others will rejoice in this example of God’s power and goodness and will be encouraged to trust in Him (Psalms 119:74).

At the same time, she expressed her surprise that God was so good for her. Who has ever been able to think that this would happen? This wonder about granted grace must also characterize our lives. Why were we chosen by Him to be His children and to rejoice in the Son of His love? It can only be attributed to God’s infinite love.

Genesis 21:30

Isaac Is Born

The son of the promise, the heir, is born “at the appointed time” (Genesis 21:2). God has the right time for everything (Ecclesiastes 3:1). Isaac is a picture of the Lord Jesus, as Abraham is of God the Father. The birth of Isaac is a picture of the introduction of the Firstborn, the Lord Jesus, by God into the world (Hebrews 1:6). God has “put all things in subjection under his feet” (Hebrews 2:8), He is the true Heir.

An application for our personal lives is that the Lord Jesus can only be “born” in our lives, which means become visible, when the Philistine influences we saw in the previous chapter have been removed.

Abraham calls his son “Isaac”, as God has said to him (Genesis 17:19). “Isaac” means “laughter” (cf. Psalms 126:2). Isaac brings joy to Abraham’s family. Thus the Lord Jesus will always give us His joy when He is central to our lives.

By circumcising his son, Abraham places him under the covenant God has made with him and his physical descendants (Genesis 17:1-14). For us Christians, circumcision is a picture of what happened to Christ on the cross (Colossians 2:11). Our life as a Christian is only valuable to God if we live from the meaning of the cross. There is the old man crucified with Christ (Romans 6:6). This allows us to keep ourselves dead for sin and alive for God in Christ Jesus (Romans 6:11).

Sarah recognizes the good hand of God over her life. He has made her son’s name, laughter, a reality for her. She also speaks of her joy being shared by all who will hear of it (cf. Luke 1:58). Others will rejoice in this example of God’s power and goodness and will be encouraged to trust in Him (Psalms 119:74).

At the same time, she expressed her surprise that God was so good for her. Who has ever been able to think that this would happen? This wonder about granted grace must also characterize our lives. Why were we chosen by Him to be His children and to rejoice in the Son of His love? It can only be attributed to God’s infinite love.

Genesis 21:31

Isaac Is Born

The son of the promise, the heir, is born “at the appointed time” (Genesis 21:2). God has the right time for everything (Ecclesiastes 3:1). Isaac is a picture of the Lord Jesus, as Abraham is of God the Father. The birth of Isaac is a picture of the introduction of the Firstborn, the Lord Jesus, by God into the world (Hebrews 1:6). God has “put all things in subjection under his feet” (Hebrews 2:8), He is the true Heir.

An application for our personal lives is that the Lord Jesus can only be “born” in our lives, which means become visible, when the Philistine influences we saw in the previous chapter have been removed.

Abraham calls his son “Isaac”, as God has said to him (Genesis 17:19). “Isaac” means “laughter” (cf. Psalms 126:2). Isaac brings joy to Abraham’s family. Thus the Lord Jesus will always give us His joy when He is central to our lives.

By circumcising his son, Abraham places him under the covenant God has made with him and his physical descendants (Genesis 17:1-14). For us Christians, circumcision is a picture of what happened to Christ on the cross (Colossians 2:11). Our life as a Christian is only valuable to God if we live from the meaning of the cross. There is the old man crucified with Christ (Romans 6:6). This allows us to keep ourselves dead for sin and alive for God in Christ Jesus (Romans 6:11).

Sarah recognizes the good hand of God over her life. He has made her son’s name, laughter, a reality for her. She also speaks of her joy being shared by all who will hear of it (cf. Luke 1:58). Others will rejoice in this example of God’s power and goodness and will be encouraged to trust in Him (Psalms 119:74).

At the same time, she expressed her surprise that God was so good for her. Who has ever been able to think that this would happen? This wonder about granted grace must also characterize our lives. Why were we chosen by Him to be His children and to rejoice in the Son of His love? It can only be attributed to God’s infinite love.

Genesis 21:32

Abraham Drives out Hagar and Ishmael

After the circumcision comes the phase that starts with being weaned. This indicates that Isaac is becoming independent. He is no longer dependent on his mother’s food, but is now able to take food himself. Herein he also is a picture of the believer who grows toward spiritual independence in order to grow further as an independent believer.

This does not mean that growth takes place separately from others, but from a personal relationship with the Lord. In this growth the help of others will be very much appreciated. Therefore the church is also compared with a body that God has composed in such a way that “the members may have the same care for one another” (1 Corinthians 12:25b).

For faith, this growth is a reason for a celebration. For the law, of which Ishmael is a picture, this is not so. He makes a mockery of it. That Ishmael is a picture of the law and of people who place themselves under the law and want to live accordingly, we see in Galatians 4, where Paul says: “Tell me, you who want to be under law, do you not listen to the law? For it is written that Abraham had two sons, one by the bondwoman and one by the free woman. But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise.

This is allegorically speaking, for these [women] are two covenants: one [proceeding] from Mount Sinai bearing children who are to be slaves; she is Hagar. Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free; she is our mother. For it is written, “Rejoice, barren woman who does not bear; Break forth and shout, you who are not in labor; For more numerous are the children of the desolate Than of the one who has a husband.” And you brethren, like Isaac, are children of promise. But as at that time he who was born according to the flesh persecuted him [who was born] according to the Spirit, so it is now also. But what does the Scripture say? “Cast out the bondwoman and her son, For the son of the bondwoman shall not be an heir with the son of the free woman.” So then, brethren, we are not children of a bondwoman, but of the free woman” (Galatians 4:21-31).

In this section Paul refers to Isaac and Ishmael and their mothers. He does not mention their names. It is not about their names, but about their position, because the mothers transfer this to their children. After exposing the position, he points to the origin of both sons. Ishmael is born by Abraham’s own will, but Isaac he receives by a promise from God. The spiritual lessons to be learned by the Galatians and by us are clearly shown in that section.

At the end of that section we see the meaning of casting out Ishmael. That meaning is that who is born according to the flesh always persecutes him who is born according to the Spirit (Galatians 4:29). Whoever is according to the Spirit and wants to live consistently according to it, will experience persecution from the side of people who want to serve God in their own power. Persecution is inevitable, because living by faith is one great indictment of any form of religion that highlights one’s own performance.

He who wants to live according to the law, thinks of the things of the flesh and “the mind set on the flesh is hostile toward God” (Romans 8:7). There is no connection between the flesh and the law on the one hand and the Spirit on the other. Nothing comes from the flesh that can be acknowledged and accepted and blessed by God. For Abraham, all blessings are linked to the son of the promise. In him the offspring is promised and only that offspring receives the promised blessing (Romans 9:7; Hebrews 11:18). Thus, for man, the blessing of God is linked to faith in Christ, the Son of promise. Unbelief, the flesh, has no part in this.

Therefore Paul concludes the explanation of this history as follows: “But what does the Scripture say? “Cast out the bondwoman and her son, for the son of the bondwoman shall not be an heir with the son of the free woman”” (Galatians 4:30). The blessing of God can never be obtained through a kind of cooperation between law and grace. Everything that has to do with the law must disappear from the Christian’s life and thought.

It is a hard lesson to acknowledge that there is no room for the flesh. Abraham thinks so too. He does not want to drive out Hagar and Ishmael. God Himself has to step in to convince him of the correctness of Sarah’s decision. Then there is no more delay and Abraham sends Hagar and Ishmael away, after having provided them with the needs for the way.

Hagar represents the law (Galatians 4:24-25). Her son Ishmael is a picture of Israel under the law. This people, who have no connection with the Son of promise, and even mocked and rejected Him, wander, as Hagar and Ishmael wander. But God is going His way with those people.

God hears the voice of the boy. We do not read that Ishmael has spoken a word to God, but he will have cried with his mother, and God has heard this loud crying. The place where he cries is near a well in the desert “Beersheba”. ‘Beersheba’ means ‘well of the oath’. So will God listen to His people when they mourn for the Firstborn, when they look on the One Whom they have pierced (Zechariah 12:10b).

Hagar is instructed to lift her son up and hold him by the hand. God’s gracious intervention does not mean that man has nothing to do anymore. She is also promised that her son will become a great nation. After these words, God opens sources of provisions she has not seen before.

Genesis 21:33

Abraham Drives out Hagar and Ishmael

After the circumcision comes the phase that starts with being weaned. This indicates that Isaac is becoming independent. He is no longer dependent on his mother’s food, but is now able to take food himself. Herein he also is a picture of the believer who grows toward spiritual independence in order to grow further as an independent believer.

This does not mean that growth takes place separately from others, but from a personal relationship with the Lord. In this growth the help of others will be very much appreciated. Therefore the church is also compared with a body that God has composed in such a way that “the members may have the same care for one another” (1 Corinthians 12:25b).

For faith, this growth is a reason for a celebration. For the law, of which Ishmael is a picture, this is not so. He makes a mockery of it. That Ishmael is a picture of the law and of people who place themselves under the law and want to live accordingly, we see in Galatians 4, where Paul says: “Tell me, you who want to be under law, do you not listen to the law? For it is written that Abraham had two sons, one by the bondwoman and one by the free woman. But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise.

This is allegorically speaking, for these [women] are two covenants: one [proceeding] from Mount Sinai bearing children who are to be slaves; she is Hagar. Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free; she is our mother. For it is written, “Rejoice, barren woman who does not bear; Break forth and shout, you who are not in labor; For more numerous are the children of the desolate Than of the one who has a husband.” And you brethren, like Isaac, are children of promise. But as at that time he who was born according to the flesh persecuted him [who was born] according to the Spirit, so it is now also. But what does the Scripture say? “Cast out the bondwoman and her son, For the son of the bondwoman shall not be an heir with the son of the free woman.” So then, brethren, we are not children of a bondwoman, but of the free woman” (Galatians 4:21-31).

In this section Paul refers to Isaac and Ishmael and their mothers. He does not mention their names. It is not about their names, but about their position, because the mothers transfer this to their children. After exposing the position, he points to the origin of both sons. Ishmael is born by Abraham’s own will, but Isaac he receives by a promise from God. The spiritual lessons to be learned by the Galatians and by us are clearly shown in that section.

At the end of that section we see the meaning of casting out Ishmael. That meaning is that who is born according to the flesh always persecutes him who is born according to the Spirit (Galatians 4:29). Whoever is according to the Spirit and wants to live consistently according to it, will experience persecution from the side of people who want to serve God in their own power. Persecution is inevitable, because living by faith is one great indictment of any form of religion that highlights one’s own performance.

He who wants to live according to the law, thinks of the things of the flesh and “the mind set on the flesh is hostile toward God” (Romans 8:7). There is no connection between the flesh and the law on the one hand and the Spirit on the other. Nothing comes from the flesh that can be acknowledged and accepted and blessed by God. For Abraham, all blessings are linked to the son of the promise. In him the offspring is promised and only that offspring receives the promised blessing (Romans 9:7; Hebrews 11:18). Thus, for man, the blessing of God is linked to faith in Christ, the Son of promise. Unbelief, the flesh, has no part in this.

Therefore Paul concludes the explanation of this history as follows: “But what does the Scripture say? “Cast out the bondwoman and her son, for the son of the bondwoman shall not be an heir with the son of the free woman”” (Galatians 4:30). The blessing of God can never be obtained through a kind of cooperation between law and grace. Everything that has to do with the law must disappear from the Christian’s life and thought.

It is a hard lesson to acknowledge that there is no room for the flesh. Abraham thinks so too. He does not want to drive out Hagar and Ishmael. God Himself has to step in to convince him of the correctness of Sarah’s decision. Then there is no more delay and Abraham sends Hagar and Ishmael away, after having provided them with the needs for the way.

Hagar represents the law (Galatians 4:24-25). Her son Ishmael is a picture of Israel under the law. This people, who have no connection with the Son of promise, and even mocked and rejected Him, wander, as Hagar and Ishmael wander. But God is going His way with those people.

God hears the voice of the boy. We do not read that Ishmael has spoken a word to God, but he will have cried with his mother, and God has heard this loud crying. The place where he cries is near a well in the desert “Beersheba”. ‘Beersheba’ means ‘well of the oath’. So will God listen to His people when they mourn for the Firstborn, when they look on the One Whom they have pierced (Zechariah 12:10b).

Hagar is instructed to lift her son up and hold him by the hand. God’s gracious intervention does not mean that man has nothing to do anymore. She is also promised that her son will become a great nation. After these words, God opens sources of provisions she has not seen before.

Genesis 21:34

Abraham Drives out Hagar and Ishmael

After the circumcision comes the phase that starts with being weaned. This indicates that Isaac is becoming independent. He is no longer dependent on his mother’s food, but is now able to take food himself. Herein he also is a picture of the believer who grows toward spiritual independence in order to grow further as an independent believer.

This does not mean that growth takes place separately from others, but from a personal relationship with the Lord. In this growth the help of others will be very much appreciated. Therefore the church is also compared with a body that God has composed in such a way that “the members may have the same care for one another” (1 Corinthians 12:25b).

For faith, this growth is a reason for a celebration. For the law, of which Ishmael is a picture, this is not so. He makes a mockery of it. That Ishmael is a picture of the law and of people who place themselves under the law and want to live accordingly, we see in Galatians 4, where Paul says: “Tell me, you who want to be under law, do you not listen to the law? For it is written that Abraham had two sons, one by the bondwoman and one by the free woman. But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise.

This is allegorically speaking, for these [women] are two covenants: one [proceeding] from Mount Sinai bearing children who are to be slaves; she is Hagar. Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free; she is our mother. For it is written, “Rejoice, barren woman who does not bear; Break forth and shout, you who are not in labor; For more numerous are the children of the desolate Than of the one who has a husband.” And you brethren, like Isaac, are children of promise. But as at that time he who was born according to the flesh persecuted him [who was born] according to the Spirit, so it is now also. But what does the Scripture say? “Cast out the bondwoman and her son, For the son of the bondwoman shall not be an heir with the son of the free woman.” So then, brethren, we are not children of a bondwoman, but of the free woman” (Galatians 4:21-31).

In this section Paul refers to Isaac and Ishmael and their mothers. He does not mention their names. It is not about their names, but about their position, because the mothers transfer this to their children. After exposing the position, he points to the origin of both sons. Ishmael is born by Abraham’s own will, but Isaac he receives by a promise from God. The spiritual lessons to be learned by the Galatians and by us are clearly shown in that section.

At the end of that section we see the meaning of casting out Ishmael. That meaning is that who is born according to the flesh always persecutes him who is born according to the Spirit (Galatians 4:29). Whoever is according to the Spirit and wants to live consistently according to it, will experience persecution from the side of people who want to serve God in their own power. Persecution is inevitable, because living by faith is one great indictment of any form of religion that highlights one’s own performance.

He who wants to live according to the law, thinks of the things of the flesh and “the mind set on the flesh is hostile toward God” (Romans 8:7). There is no connection between the flesh and the law on the one hand and the Spirit on the other. Nothing comes from the flesh that can be acknowledged and accepted and blessed by God. For Abraham, all blessings are linked to the son of the promise. In him the offspring is promised and only that offspring receives the promised blessing (Romans 9:7; Hebrews 11:18). Thus, for man, the blessing of God is linked to faith in Christ, the Son of promise. Unbelief, the flesh, has no part in this.

Therefore Paul concludes the explanation of this history as follows: “But what does the Scripture say? “Cast out the bondwoman and her son, for the son of the bondwoman shall not be an heir with the son of the free woman”” (Galatians 4:30). The blessing of God can never be obtained through a kind of cooperation between law and grace. Everything that has to do with the law must disappear from the Christian’s life and thought.

It is a hard lesson to acknowledge that there is no room for the flesh. Abraham thinks so too. He does not want to drive out Hagar and Ishmael. God Himself has to step in to convince him of the correctness of Sarah’s decision. Then there is no more delay and Abraham sends Hagar and Ishmael away, after having provided them with the needs for the way.

Hagar represents the law (Galatians 4:24-25). Her son Ishmael is a picture of Israel under the law. This people, who have no connection with the Son of promise, and even mocked and rejected Him, wander, as Hagar and Ishmael wander. But God is going His way with those people.

God hears the voice of the boy. We do not read that Ishmael has spoken a word to God, but he will have cried with his mother, and God has heard this loud crying. The place where he cries is near a well in the desert “Beersheba”. ‘Beersheba’ means ‘well of the oath’. So will God listen to His people when they mourn for the Firstborn, when they look on the One Whom they have pierced (Zechariah 12:10b).

Hagar is instructed to lift her son up and hold him by the hand. God’s gracious intervention does not mean that man has nothing to do anymore. She is also promised that her son will become a great nation. After these words, God opens sources of provisions she has not seen before.