Gênesis 21

Gênesis 21

Genesis 21:1 Commentary Genesis 21:2 Commentary Genesis 21:3 Commentary Genesis 21:4 Commentary Genesis 21:5 Commentary Genesis 21:6 Commentary Genesis 21:7 Commentary Genesis 21:8 Commentary Genesis 21:9 Commentary Genesis 21:10 Commentary Genesis 21:11 Commentary Genesis 21:12 Commentary Genesis 21:13 Commentary Genesis 21:14 Commentary Genesis 21:15 Commentary Genesis 21:16 Commentary Genesis 21:17 Commentary Genesis 21:18 Commentary Genesis 21:19 Commentary Genesis 21:20 Commentary Genesis 21:21 Commentary Genesis 21:22 Commentary Genesis 21:23 Commentary Genesis 21:24 Commentary Genesis 21:25 Commentary Genesis 21:26 Commentary Genesis 21:27 Commentary Genesis 21:28 Commentary Genesis 21:29 Commentary Genesis 21:30 Commentary Genesis 21:31 Commentary Genesis 21:32 Commentary Genesis 21:33 Commentary Genesis 21:34 Commentary cChart from recommended resource Jensen's Survey of the OT - used by permission Summary Chart of The Book of Genesis Focus Foundation Events (Four Events) (Events Predominant) Foundation People (Four People) (People Predominant) Divisions Creation (Ge 1-2) Fall (Ge 3-5) Flood (Ge 6-9) Nations (Ge 10-12) Abraham's Faith (Ge 12-24) Isaac's Family (Ge 25-26) Jacob's Conflicts (Ge 27-36) Joseph's Calamity (Ge 37-50) Topics Beginning of the Human Race (Race As A Whole) Beginning of the Hebrew Race (Family of Abraham) Faithfulness of Mankind (Noah) Faithfulness of One Man's Family (Abraham) Historical Biographical Place Eastward From Eden to Ur Westward From Canaan to Egypt Time ~2000+ Years (20% of Genesis) (~4004-2090BC) About 300 Years 193 Yr in Canaan, 93 Yr in Egypt (80% of Genesis) (2090-1804BC) Primeval History of Humanity Patriarchal History of Israel Author Moses BEGINNINGS Ge 1:1-25 - The Universe (Everything) Ge 1:26-2:25 - The Human Race Ge 3:1-7 - Sin Enters the World Ge 3:8-24- God Promises Redemption from Bondage to Sin Ge 4:1-15 - Family Life Ge 4:16ff - Civilization Ge 10:1-11:32 - The Nations of the World Ge 12:1ff - The Story of Israel and the Jews Abraham believed God (Gal 3:6+, Ge 15:5,6+) Genesis 21:1 Then the LORD took note of Sarah as He had said, and the LORD did for Sarah as He had promised. took note: Ge 50:24 Ex 3:16 4:31 20:5 Ru 1:6 1Sa 2:21 Ps 106:4 Lu 1:68 19:44 Ro 4:17-20 Sarah as: Ge 17:19 Ge 18:10,14 Ps 12:6 Mt 24:35 Ga 4:23,28 Titus 1:2 Genesis 21 Resources - Multiple sermons and commentaries Related Passages: Luke 1:68+ “Blessed be the Lord God of Israel, For (term of explanation - why He is to be blessed!) He has visited us and accomplished redemption for His people, (YHWH VISITING SARAH WOULD BE THE FIRST STEP ON THE ROAD TO REDEMPTION FINALLY ACCOMPLISHED IN THE BIRTH OF THE MESSIAH). ' Genesis 17:16+ (GOD'S PROMISE OF A SON) “I will bless her, and indeed I will give you a son by her. Then I will bless her, and she shall be a mother of nations; kings of peoples will come from her.”....21 “But My covenant I will establish with Isaac, whom Sarah will bear to you at this season next year.” Genesis 18:10; 14+ (GOD'S PROMISE OF A SON) He said, “I will surely return to you at this time next year; and behold, Sarah your wife will have a son.” And Sarah was listening at the tent door, which was behind him.....14 “Is anything too difficult for the LORD? At the appointed time I will return to you, at this time next year, and Sarah will have a son.” THE PROMISE KEEPING GOD Paul Apple has an interesting introduction to Genesis 21 - For those that find the doctrine of the sovereignty of God distasteful or offensive (due to their understanding of free will or what they think is fair), this passage will be unsettling. To say that God determines the destiny of the elect is quite a theological mountain to climb. But to add to that conviction, the understanding that God also determines the destiny of the non-elect is more than many Christians are willing to swallow. Yet, as we have taught before, “a God who does not control everything, cannot control anything.” It is an all-or-nothing proposition. We have already witnessed God’s sovereign choice in these early chapters of the first book of the bible: Remember God being pleased with the sacrifice of Abel but not of Cain – then we have the designation of the descendants of both Seth, the favored line, and Cain. Remember the choosing of Noah and his family as the only ones to enter the ark; Then we have the descendants that flow from the 3 sons of Noah with the line of Shem being singled out.....Definition of Destiny - “the events that will necessarily happen to a particular person or thing in the future.” “your future or the pre-ordained path of your life.” How is God’s Control Demonstrated as we work our way through the passage? (Paul Apple goes on to make 14 observations in answer to his question. See his Genesis Commentary - pdf - scroll to page 271) Genesis 21 could be titled a time to laugh and a time to weep because of the birth of one son and the departure of the other son. Parunak adds that "Genesis is a history of successive election, as God repeatedly distinguishes between the chosen line and those not chosen. Ge 11:27, God chooses Terah from the other descendants of Noah. Ge 12:1, God chooses Abraham from the family of Terah. Abraham’s nephew Lot comes along, and it seems as though he might become the heir of the childless patriarch. Ge 13:11, Lot departs, leaving Abraham. Now in our story for today, we see the favor shown to Isaac over Ishmael.Yet we also see that God controls the destiny of both individuals. (Notes on Gen 21) Related Resources: How does the sovereignty of God impact my everyday life? | GotQuestions.org How do God’s sovereignty and humanity’s free will work together in salvation? | GotQuestions.org What does it mean that God is sovereign? | GotQuestions.org How does God’s sovereignty work together with free will? | GotQuestions.org Is God sovereign over death? | GotQuestions.org Then - Always pause and ask "when" is then? If usually marks progression in a narrative. In this context we have just finished the Abimelech narrative.... Abraham prayed to God, and God healed Abimelech and his wife and his maids, so that they bore children. For the LORD had closed fast all the wombs of the household of Abimelech because of Sarah, Abraham’s wife. (Ge 20:17-18+). Note the LORD who opened the wombs of Abimelech's wife and maids will now do the same for Sarah. Derek Kidner - So ends the suspense maintained since chapter 12 and heightened by the last episode. The matter-of-fact style and the emphasis on what God has said … spoken … spoken (1, 2) express the quiet precision of his control.(Borrow Genesis page 138) The LORD (Jehovah) took note of Sarah as He had said - God has not forgotten Sarah. Took note is paqad which is translated in the Septuagint with the verb episkeptomai literally means to look upon, to go to see, to examine closely, to inspect, to examine the state of affairs of something, to look after or to oversee. It depicts one going to see another with the intent to render help, an understatement in the present context! It does not mean simply to “drop in,” but always implies purposeful intervention in someone’s life. Episkeptomai can also mean to have regard for, care for or be concerned about (Acts 15:14+, He 2:6+). In the Septuagint episkeptomai speaks of a visitation from God, most often a visitation for good (cf use in Ge 50:24, 25). In Jewish usage, it commonly denoted to visit with the aim of caring for and supplying the needs of those visited. Sarah had need of her womb to be opened so she could become pregnant. We see a similar use of paqad when God took note of or visited Hannah in 1Sa 2:21 "The LORD visited Hannah (BARREN); and she conceived and gave birth." NET NOTE on took note - The Hebrew verb translated “visit” (פָּקַד, paqad) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the LORD “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (Coniectanea biblica: Old Testament Series). And the LORD (Jehovah) did for Sarah as He had promised (spoken) - Here we see the attribute of God's faithfulness. Did for Sarah describes God's miracle of creation, because Sarah was post-menopausal and normally could not have conceived (Ge 18:11). Promised is a translation of the Hebrew dabar which means to speak and is aprorops for God's spoken Word is His promise. God had spoken the promise to Abraham on more than one occasion (Ge 17:19 Ge 18:10,14). The "God Who cannot lie promised" (Titus 1:2+) Abraham and Sarah a child, despite the fact that Abraham was 100 and Sarah was 90 (Ge 17:17). Now God will miraculously fulfill His promise made 25 years earlier (Ge 12:4,7+), where the use of the word "descendants" in chapter 12 implies that Abraham had to have a son in order to have descendants. Not only was God true to His promise, but He fulfilled it at the "appointed time" He had promised (Ge 18:14). God kept His promises, followed His schedule, and did not fail. Steven Cole rightly says that "The Christian life is a process of discovering, unwrapping, and enjoying the many promises of God that are scattered throughout His Word. It’s like looking for hidden treasures. The apostle Paul wrote, “For as many as may be the promises of God, in Him [Christ] they are yes” (2Co 1:20+).(The Joy and Pain of a Life of Faith -- Genesis 21:1-21) Took note (06485)(pequddah/pāqadh/paqad) conveys the root idea of something that is attended to or set in order -- fighting men under an officer (2 Chr. 17:14), priests in an order (1 Chr. 23:11; 24:19); arrangement of Tabernacle (Nu 4:16[2x]). Office of one in charge of something (Ps 109:8) or officers (2 Ki. 11:18; Isa. 60:17). Usually pequddah means accounting when God attended to people's actions, usually to call them to account for their sins (Nu 16:29; Jer. 48:44). In Job 10:12 God's attention was for Job's good. Paqad describes God intervening to save the Israelites from Egyptian bondage (Ge 50:24-25; Exodus 4:31) Ruth 1:6 = Naomi "had heard in the land of Moab that the LORD had visited His people in giving them food" Jeremiah 29:10 = ‘When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place." Thus its presence here highlights the major significance of Isaac"s birth. When God “visits,” it indicates his special interest in a person, whether for judgment on sin (e.g., Exod 20:5; 32:34) or to describe “the LORD’s salvific attention to an individual or his people Israel Paqad - Gen. 21:1; Gen. 39:4-5 "made him overseer"; Gen. 40:4; Gen. 41:34; Gen. 50:24-25 = "God will surely take care of you and bring you up from this land"; Exod. 3:16 = “I am indeed concerned about you"; Exod. 4:31; Exod. 13:19; Exod. 20:5; Exod. 30:12; Exod. 30:13; Exod. 30:14; Exod. 32:34; Exod. 34:7; Exod. 38:21; Exod. 38:25; Exod. 38:26; Lev. 6:4; Lev. 18:25; Lev. 26:16; Allen Ross on - Paqad "Visit, Appoint, Oversee" The verb paqad, usually translated "visit" in older translations, has a wide range of meanings that call for special attention. The older translation of "visit" is somewhat misleading if that is understood in the contemporary sense of a social visit; and so a contextual study of the passages where this word occurs is in order. Etymology Hebrew Words The dictionaries list the basic meaning of the verb as "attend to, visit, muster, entrust." In addition to the verb there are several derivedforms to consider. One noun, pequddah, means "visitation," but more specifically the kind of visitation intended, such as "punishment" in Hosea 9:7 and "prison" in Jeremiah 52:11. It also has the meaning of "store" or "storage" in Isaiah 15:7, "overseeing" in 1 Chronicles 26:30, and "mustering" fighters in 2 Chronicles 17:14. This range of meanings for the noun parallels the verb. There is also a word paqid which means "overseer" (Gen. 41:34; Jdg. 9:29). The idea of "appointing" is also attested with related words. Piqqud is a "precept," that is, something appointed to be obeyed (Ps. 19:8). The noun mipqad is "appointment" in 2 Chronicles 31:13, and an "appointed place" in Ezekiel 43:21. It is also translated "muster" in 2 Samuel 24:9. Piqqadon is a "deposit" or "store" in Genesis 41:36. Cognate Languages The root paqad is well attested in the cognate languages. The dictionaries record that it occurs in Akkadian with essentially the same meanings as Hebrew. In the Ugaritic texts pqd has the meaning "to give orders." In Phoenician it means "to attend to, to provide." The Syriac cognate means "to visit." Arabic has the meanings "to lose, miss, give attention to." And Ethiopic has the word with the meanings "to muster, to visit, to desire, to need." All these meanings in the cognate languages parallel the Hebrew meanings, with a few of them developing the meanings further in later times. Usage It is necessary, given the wide range of definitions, to survey the uses and then try to explain the connections between the meanings. The following are the main categories of meaning. 1. To Attend To The word occurs in passages where the expected meaning has something to do with "attending to" something or someone. Translations may vary a bit here to suit the immediate contexts. For example, it may have the meaning "to pay attention to, to observe." In a few passages the idea is that of a close examination or observation, with the intent to do something to benefit or punish. The psalmist says, "What is man that you are mindful ('zakar) of him, or the son of man that you visit ('paqad) him?" (Ps. 8:4). Or, "I remember (paqadti) that which Amalek did to Israel, how he laid wait" (1 Sam. 15:2). In spite of the various ways that the English versions have rendered the verb in these passages, the idea is clearly that of observing or paying attention to something with the intent to act. Some passages take the meaning a little further, having the sense of the intended action and not just the examination; here we would have the idea of "to see to something." An example is found in Zechariah 11:16, which says, "I will raise up a shepherd in the land who shall notattend to (yipqod) those who are cut off." Also connected to the idea of looking for or taking note of something is the meaning "to seek." Here the word may be used to convey the idea of looking for a remedy or for something missing. For example, Isaiah says, "Yahweh, in trouble have they sought you (peqaduka); they poured out a prayer when your chastening hand was upon them" (Isa. 26:16). Similarly we read, "If your father at all miss me (paqod yipqedeni) . . ." (1 Sam. 20:6). The first sample uses the verb for seeking that finds expression in prayer; the second sample uses it for seeking something in vain. All the samples in this first category of meaning, then, have the idea of paying attention to, looking after, looking for, or remembering with the intent of doing something. 2. To Visit The second category of meaning includes uses that describe some kind of intervention (usually by God) for blessing or for punishment. The translation "visit" may be somewhat archaic in view of modern English usage, but it still in retained in several of the English translations. Moreover, Webster's Dictionary, The American heritage Dictionary, The Oxford English Dictionary, and The American College Dictionary all include as part of the usage of "visit" the concepts found in these passages, that is, to come to comfort or aid, to assail, to plague, or to afflict with suffering. The use of "visit" for this category is therefore acceptable, although each passage may be given a more precise meaning and translation. In many passages the word describes "intervention for good" or for blessing. One type of blessing is childbirth--the speaker attributes the birth of a long-awaited child as the work of God. Genesis 21:1 reports that Yahweh "visited" Sarah so that she gave birth to Isaac. And 1 Samuel 2:21 reports the same with regard to Hannah. Another blessing that comes through a divine intervention is growth in the fields. Ruth 1:6 says, "She had heard that Yahweh had visited(paqad) his people by giving them bread." It had rained, the crops had grown and been harvested, and bread was abundant--Yahweh visited them. Likewise the psalmist says, "You visit (paqadta) the earth and water it" (Ps. 65:9). A third blessing that this word introduces is deliverance from oppression. Two passages clearly show it to be the means of escaping from bondage. Joseph said, "God will surely visit (paqod yipqod) you and will bring you out of this place" (Gen. 50:24-25). And, "after seventy years have been accomplished in Babylon, I will visit ('epqod) you and perform my good word to you in causing you to return to this place" (Jer. 29:10). The idea of deliverance can also be personal when God "visits" his servant. The psalmist says, "O visit me (poqdeni) with your salvation" (Ps. 106:4); and Jeremiah says, "O Yahweh, you knew; remember me and visit me (u-poqdeni) and revenge me of my persecutors" (Jer. 15:15). When paqad is used to describe Yahweh's intervention for good, some deliverance or benefit will be granted. It is interesting to note that the concept of "remembering" appears in some of these passages, as it did in those under the first category; "to remember" means to act upon what is remembered. A second group of passages uses the word to describe "intervention for punishment." Punishment for sin is clearly expressed in the first example from Exodus: "I, Yahweh your God, am a jealous God, visiting (poqed) the iniquity of the fathers on the children" (Exod. 20:5). The verse is saying that the children often pay for the sins of the fathers if they do not turn to the Lord. Another passage that expresses punishment concerns the sin of the golden calf: "when I visit (poqdi) . . . I will visit (u-paqadti) their sin on them" (Exod. 32:34). The verb seems to have two slightly different senses here: when the Lord intervenes in their life (a neutral connotation), it will be for punishment for sin (a negative connotation). In some contexts the emphasis is more on the judgment that is the punishment. For example, Hosea says, "Now will he remember their iniquities and visit (weyipqod) their sins, and they shall return to Egypt" (Hos. 8:13). Amos says, "When I visit the transgression of Israel upon him, I will visit (u-paqadti) the altars of Bethel as well"--and the horns of the altar will be cut off and fall to the ground (Amos 3:14). Isaiah says, "In that day Yahweh with his awesome and great strong sword will punish (yipqod 'al) Leviathan" (Isa. 27:1). The verse declares that God will destroy Assyria, Babylon, and Egypt, by destroying these "gods" that empowered them. And again Isaiah says that the Lord will water and keep a vineyard "lest any harm (pen yipqod) it" (Isa. 27:3). In all these samples the verb depicts punishment inflicted in some way by intervention. A third sub-group here has the idea of "intervention for testing." The word describes suffering at the hand of God as a form of testing, not punishment. Job asks, "What is man that you should visit him (wattipqedennu) every morning and test him (tibkhanennu) every moment?" (Job 7:17-18). 3. To Number A third main category may have developed out of the first category of observing or examining with preparation in mind--usually for war. Numbers records, "You shall number (tipqedu) them [males, twenty years old and able to fight] by their armies" (Num. 1:3). And later David said to Joab, "Go through all the tribes . . . And number (u-piqdu) the people . . . that I may know the number of them" (2 Sam. 24:2). 4. To Appoint The fourth category of meaning is close to that of "seeing to" something; but these passages emphasize the appointing of someone. For example, Genesis says, "And the captain of the guard charged (wayyipqod) Joseph with them, and he served them" (Gen. 40:4). The Law prescribed, "They shall make (u-paqedu) captains of the armies to lead the people" (Deut. 20:9). And finally, Cyrus says of Yahweh, "And he has charged me (paqad 'alay) to build a house in Jerusalem" (2 Chron. 36:23). Summarizing the usage of the verb in the qal and niphal verbal systems, we may say that the basic ideas are "to attend to" something, examine or observe it, see to it, look for it; "to intervene," used of God's visiting with benefits or punishments or sufferings; "to number" by examining or observing for the purpose of warfare; or "to appoint" or entrust with the responsibility of overseeing or attending to someone. 5. To Entrust This category is very close to the last one, except that the emphasis in these passages is more of entrusting than appointing; besides these passages use the verb in the hiphil and hophal verbal systems. The basic idea seems to be that of entrusting something or someone into another's care. The following uses show the range of this category of meaning. Genesis records that Potiphar made Joseph overseer (wayyapqidehu) over his house (Gen. 39:4). Or, the Law instructed: "You shall appoint (hapqed) the Levites over the Tabernacle of the Testimony" (Num. 1:50). Or, the prophet-historian reported that Rehoboam made shields "and committed them" (wehipqid) to the chief of the guard (1 Kings 14:27). And finally, Isaiah says, "At Michmash he will store up (yapqid) his implements" (Isa. 10:28). 6. To Muster A couple of passages use the verb in the piel-hithpael verbal systems with the idea of mustering armies. This sense is clearly related to the qal system's idea of numbering the armies for the purpose of fighting, but appears to be more intensive, more immediate, that is, rousing the troops to fight. Isaiah, for example, says, "Yahweh of armies musters (mepaqqed) the army for the battle" (Isa. 13:4). The Old Greek Translations The categories of meaning are too diverse for any one word to be used throughout an ancient version. In the Greek Old Testament, however, one of the basic terms used is episkeptomai, episkopeo, "to look at, take care of, oversee," and the noun episkope, "a visitation" (see Gen. 50:24, which in the Greek reads "In the visitation with which God shall visit . . . "). This verb is even used in passages like Numbers 1:3 for"taking account" or "numbering" the tribes). There is also the noun episkopos, "an overseer" (from which we get "bishop, overseer" in the New Testament, and then the derived "Episcopal" for the Church). But in some of the more developed meanings other Greek words were used as would be expected. Conclusion It should be clear from this brief survey of the usage of paqad that there are common motifs than run through the uses--ideas of attending to something or seeing to something--which lead to the ideas of intervening for blessing or punishing, the enlisting of people for military intervention, or the appointing or entrusting of such responsibilities to individuals. It should be clear that no one English word can be used to translate all the uses of this verb. Gunnel Andre, in his book Determining the Destiny: PQD in the Old Testament, proposes that the basic idea behind the word is "to determine the destiny." This understanding fits very well many of the passages, especially where the Lord is said to visit people for one reason or another. Matthew Henry Concise - Ge 21:1-8. Few under the Old Testament were brought into the world with such expectations as Isaac. He was in this a type of Christ, that Seed which the holy God so long promised, and holy men so long expected. He was born according to the promise, at the set time of which God had spoken. God's promised mercies will certainly come at the time which He sets, and that is the best time. Isaac means "laughter," and there was good reason for the name, Genesis 17:17; 18:13. When the Sun of comfort is risen upon the soul, it is good to remember how welcome the dawning of the day was. When Sarah received the promise, she laughed with distrust and doubt. When God gives us the mercies we began to despair of, we ought to remember with sorrow and shame our sinful distrust of his power and promise, when we were in pursuit of them. This mercy filled Sarah with joy and wonder. God's favours to his covenant people are such as surpass their own and others' thoughts and expectations: who could imagine that he should do so much for those that deserve so little, nay, for those that deserve so ill? Who would have said that God should send his Son to die for us, his Spirit to make us holy, his angels to attend us? Who would have said that such great sins should be pardoned, such mean services accepted, and such worthless worms taken into covenant? A short account of Isaac's infancy is given. God's blessing upon the nursing of children, and the preservation of them through the perils of the infant age, are to be acknowledged as signal instances of the care and tenderness of the Divine providence. See Psalms 22:9,10; Hosea 11:1,2. Daily Light on the Daily Path - MORNING The Lord visited Sarah as he had said, and the Lord did to Sarah as he had promised. Trust in him at all times, O people; pour out your heart before him; God is a refuge for us.—David strengthened himself in the Lord his God.—“God will visit you and bring you up out of this land to the land that he swore to Abraham, to Isaac, and to Jacob.”—“‘I have surely seen the affliction of my people who are in Egypt, and have heard their groaning, and I have come down to deliver them.’ This man led them out, performing wonders and signs in Egypt and at the Red Sea and in the wilderness for forty years.”—Not one word of all the good promises that the Lord had made to the house of Israel had failed; all came to pass. He who promised is faithful.—Has he said, and will he not do it? Or has he spoken, and will he not fulfill it?—“Heaven and earth will pass away, but my words will not pass away.”—The grass withers, the flower fades, but the word of our God will stand forever. Gen. 21:1; Ps. 62:8; 1 Sam. 30:6; Gen. 50:24; Acts 7:34, 36; Josh. 21:45; Heb. 10:23; Num. 23:19; Matt. 24:35; Isa. 40:8 TOO HARD FOR THE LORD? READING: Genesis 17:1–8; 18:9–15 TOO HARD FOR THE LORD? SARAH’S INCREDULOUS laugh, 18:12, occasioned one of the great rhetorical questions of Scripture, “Is anything too hard for the Lord?”, v. 14. That nothing is too difficult for the Lord is the claim not only of the historical section of the O.T., but also of the poetical and prophetical sections, Job. 42:2; Jer. 32:27. The same glorious truth is explicitly stated in the N.T. as well, Matt. 19:23–25; Mark 14:36; Luke 1:37. To the Lord, only that is impossible which is contrary to His nature. Abraham had, therefore, at least a twofold reason for believing God’s promises: (i) his God was omnipotent, and (ii) “it was impossible for God to lie”, Heb. 6:18. In Abraham’s case, God bound Himself by a covenant; see Gen. 15:18. Note the sevenfold “I will” of the Almighty God, who affirmed His covenant, 17:1–8, and compare the sevenfold “I will” of Jehovah, Exod. 6:2–8, of the Lord of hosts, 2 Sam. 7:8–14, and in connection with the new covenant, Jer. 31:31–34 R.V. Abraham’s wife had always been barren, 11:30, but, in any case, it had now “ceased to be with Sarah after the manner of women”, 18:11. But Abraham and Sarah proved that it was not too hard for the Lord to give them a son, 21:1, for He was able to bring life out of “death”, Gen. 17:17; 18:12; Rom. 4:19; Heb. 11:12. Nor was it too hard for Him to cause that the promised seed should be born exactly to time, Gen. 17:21; 18:14; 21:2. Earlier Abraham and Sarah had attempted to hurry things along, 16:1–4a. Just as Abraham had once been willing to share Sarah with other men to save his life, 12:10–16; cf. 20:2, so she had been willing to share Abraham with another woman to secure a child. But God did not need human schemes to help Him accomplish His purpose. It is significant that, after Abraham had attempted to run before God, he was told, “walk before me, and be thou perfect”, 17:1. Abraham also discovered that it was not too hard for God to deal with the “very grievous” sin of the cities of the plain, 18:20; 19:24–28. Nor was it too hard for the Lord to save His own, for, when He turned “the cities of Sodom and Gomorrah into ashes”, He “delivered just Lot”, 2 Pet. 2:6–9. As we pray today, let us take encouragement from Jeremiah’s words, “… there is nothing too hard for thee”, Jer. 32:17. Ray Pritchard on lessons Abraham learned in Genesis 21 (Genesis 21:1-21 God's Good vs. God's Best) What Abraham Learned From The Birth of Isaac Ge 21:1-7 A. He Learned That God Keeps His Word. The most important verse in the whole chapter is verse 1. Here is what it says in the Living Bible: “Then God did as he had promised, and Sarah became pregnant and Abraham a baby son in his old age, at the time God had said.” Did you notice where God is in that verse? He’s at the beginning at he’s at the end: “Then God did as he had promised” … “at the time God had said.” That’s why Sarah got pregnant and why Abraham is now changing diapers at the age of 100. B. He Learned that God’s Timing is Always Perfect. Approximately 25 years have passed since God first spoke to Abraham in Ur of the Chaldees. During that time Abraham had many adventures and many spiritual ups and downs. Sometimes he fervently believed God, but often he doubted. Time and again God appeared to him to remind him of his promise. I’m sure he often wondered why God was taking so long to keep his Word. Let the story of Isaac’s birth remind you of this truth: God is never early and he is never late. He’s also not in a hurry and he doesn’t work according to our timetable. How often do we fret and fuss and fume when God delays his answers to our prayers. How much better to say, “Lord, let your will be done in your own time in your own way.” C. He Learned that God’s Power is Unlimited. This is Paul’s point in Romans 4:21, where he says that Abraham believed God’s promise because he was “fully persuaded that God had power to do what he had promised.” To use Paul’s terms he wanted both Abraham and Sarah to be “as good as dead” physically so that when the child was born, only God could get the credit. No one could say to Abraham at the age of 100, “Oh, you rascal!” because Abraham did nothing but believe what God had said. When Abraham held little Isaac in his arms, he knew that nothing was too hard for the Lord. He Learned That God Can Turn Sorrow Into Joy. In Genesis 17 & 18 we are told that both Abraham and Sarah laughed in unbelief when God promised that within a year Sarah would give birth to child. But when the year had passed, Isaac was born. His name means “laughter.” It was both a statement of total joy and a reminder that God’s promises are no laughing matter. Has God made a promise to you? If so, you may be sure that he will keep it. You may waver, but he will not waver. You may doubt but that will not stop God. This morning your eyes may fill with tears, but remember the word of the Lord: “Those who sow in tears will reap with songs of joy” (Psalm 126:5). UNFULFILLED EXPECTATIONS - A couple was expecting their first child. The wife was given a test that would reveal the baby’s sex. The doctor asked the mother-to-be if she wanted to be called with the news. “Just mail it,” she said. “My husband and I want to share this moment together.” A few days later an envelope from the doctor arrived. The couple made a special evening of it and dined at their favorite restaurant. Finally they opened the letter. It was the doctor’s bill! We’ve all faced the disappointment of unfulfilled expectations, but Abraham and Sarah were about to have their expectations finally fulfilled. Rod Mattoon - Genesis Examples of Waiting on God ⬧ Waiting for a Sign to Leave—God shut Noah in the ark and Noah waited on God for the time to exit. 7:16 ⬧ Waiting for a Son to Love—Abraham waited for God to give him a son. 21:5 ⬧ Waiting for a Spouse for a Lord—Abraham’s servant waited on God to show him the wife for Isaac. 24:14 ⬧ Waiting for a Seed from the Lord—Rachel waited on God to open her womb. 30:22 The Faithfulness of God in Genesis ⬧ In Protecting—God promises not to destroy the earth again with a world wide flood. 9:15 ⬧ In Persevering—God will keep His covenant with Abraham. 18:19 ⬧ In Providing—God is faithful in giving Sarah a child as He said. 21:1 ⬧ In Performing-God is faithful to keep His word with Jacob. 28:15 ⬧ In Presenting Himself—Joseph tells his brothers that God will visit them. 50:24 Gregory Brown summarizes Genesis 21 - HOW TO EXPERIENCE GOD'S PROMISES Click here for exposition of Genesis 21 and an explanation of each of the 8 points listed below God has given us everything we need for life and godliness (2Pe 1:3+), and one of the things he gave us is many great and precious promises (2Pe 1:4+). The Christian life should be a continual unwrapping of these promises to the glory of God and the benefit of others and ourselves. In Genesis 21, we learn many principles about experiencing God’s promises: We Experience God’s Promises because of the Lord’s Graciousness We Experience God’s Promises because God Is Faithful to His Word We Experience God’s Promises in God’s Timing We Experience God’s Promises When We Are Obedient We Experience God’s Promises When We Are Weak We Experience God’s Promises When We Deny Our Flesh We Experience God’s Promises to Glorify God among Unbelievers We Experience God’s Promises to Increase Our Worship of Him Genesis 21:2 So Sarah conceived and bore a son to Abraham in his old age, at the appointed time of which God had spoken to him. conceived: 2Ki 4:16,17 Lu 1:24,25,36 Ac 7:8 Ga 4:22 Heb 11:11 at the appointed time: Ge 17:19,21, Ge 18:10,14 Ro 9:9 Genesis 21 Resources - Multiple sermons and commentaries THE GREAT PHYSICIAN NEVER MISSES AN APPOINTMENT So Sarah conceived and bore a son to Abraham in his old age, at the appointed time of which God had spoken to him - God does not work according to our human timetable, but His sovereign timetable, so now God shows up some 25 years later! Hebrews 11:11+ says "By faith even Sarah herself received ability to conceive, even beyond the proper time of life, since she considered Him faithful Who had promised." Her faith was in the Faithful One! There were some times when her faith was at low ebb, but in the end she held fast to God's faithfulness and His promise. As recorded earlier, God had asked Abraham "Is anything too difficult for the LORD? At the appointed time I will return to you, at this time next year, and Sarah will have a son.” (Ge 18:14+, cf Ge 17:19,21, Ge 18:10). God kept His Word, like He always does and He fulfilled His promise in His perfect timing (which is not always our "timing")! They had to wait some 25 years, but their faith was rewarded (Heb 6:12+, cf Heb 10:36+). Isaac would be Sarah's only son, but he was the son of promise who would assure that the line of Messiah would remain intact. Abraham is finally beginning to live up to the meaning of his name "Father of a multitude" as at least he now had two sons! Parunak on old age (zaqun) - This word occurs only in Genesis, here and in Ge 21:7 (with reference to Abraham at the birth of Isaac), and Ge 37:3; 44:20 (describing Joseph and Benjamin respectively as dear to Jacob). The issue here is not childlessness. The references to Jacob show that it was considered a special blessing for a man to have a son in his old age, independent of whether the man had other sons already or not. It would be a comfort to him as he grows feeble to see the continuity of life. (Notes on Gen 21) The phrase at the appointed time reminds me of Galatians 4:4+ which says "when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law." So here is Genesis we see the promised son who will be in the line of the Promised One, the Messiah! All perfectly timed according to God's sovereign orchestration. THOUGHT - God is always on time, even though from our perspective we sometimes think He is late in moving in our lives. I was born again at age 39 and many times have wondered, "Lord, why not sooner? It would have saved me a lot of sinful behavior!" But 39 was His perfect timing. His timing is perfect in your life too beloved, whatever you may be going through. As Isaiah wrote "Yet those who WAIT FOR the LORD Will gain new strength (MEANS EXCHANGE OUR STRENGTH FOR HIS STRENGTH); They will mount up with wings like eagles, They will run and not get tired, They will walk and not become weary." (Isaiah 40:31+) Bob Deffinbaugh: I have a friend who is an insurance agent, and he would be quick to tell me that an “act of God” in his line of work is a disaster over which man has no control. Isaac was an “act of God” in a very different sense. He was the result of divine intervention in the lives of Abraham and Sarah, both of whom were too old to bear children. It was the fulfillment of a promise made long before the birth of the child and often reiterated to Abraham (cf. Genesis 12:2; 15:4; 17:15-16; 18:10) (Genesis 21:1-34 - What Happens When Christians Mess Up?) W H Griffith-Thomas writes "Abraham “Without becoming weak in faith he contemplated (katanoeo - speaks of intense perception - giving attentic or careful scrutiny to the fact )” implying that his faith disregarded the physical circumstances which, humanly speaking, might make it impossible for God to do as He had promised. According to the Revised Version, which omits the negative, and reads, “He considered his own body now dead,” we have a still more striking suggestion as to his faith, for it implies that he deliberately thought on the subject of his own age and circumstances, and, notwithstanding this careful consideration, he exercised faith in God and His Word. And now at length this faith was justified, and God was true to His promise." (Genesis 21:1-21 Joy and Sorrow) Warren