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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
11:27-50:26 Patriarchal History. The narrative now moves from the general survey of humanity to the specific family from which Israel comes. The narrative style becomes severely matter-of-fact. The narrator devotes much more time to describing the lives of the characters: whereas chs. 1-11 covers many generations in only 11 chapters, the patriarchal history deals with only four generations in 39 chapters. It begins with Abraham and goes on to his son Isaac, and Isaac's two sons Jacob and Esau; the final section focuses on Jacob's sons, especially Joseph. Here the specifics of being Israel are made clear: the land, the people, the blessing, and the calling. The Sinai (or Mosaic) covenant, which the first audience for these chapters receives, will provide the setting in which Israel is to put these patriarchal promises into practice. Throughout these chapters the readers will see how God has preserved the members of his chosen family, whose calling it is to walk with him, to be the headwaters of a special people and to be the channel by which blessing comes to the entire world.
11:27-25:18 Terah's Descendants. A new heading, identified by the expression "these are the generations of," introduces the next main section of Genesis (see note on 2:4). These chapters focus on the immediate family of Terah. Special attention is given to Abram because the unique family line of Genesis is continued through him.
11:27-32 A Brief Introduction to Terah's Family. Various details pertinent to understanding the subsequent narrative are given: the death of Lot's father, Haran (v. 28); the relocation of the family from southern to northern Mesopotamia (v. 31); and the inability of Abram's wife to have children (v. 30).
11:28 Ur of the Chaldeans is unquestionably the ancient city in southern Babylonia, the remains of which are located at Tell el-Muqayyar in modern Iraq. See illustration. Archaeological investigations by Leonard Woolley from uncovered evidence of a highly developed urban culture in the time of Abram, a culture that developed The term "Chaldeans" probably dates from the period and has been added to distinguish this Ur from similarly named cities in northern Mesopotamia (see Introduction: Author, Title, and Date). "Chaldeans" refers to the Kaldu people who settled in southern Babylonia from onward.
11:29 The name Sarai is later changed to "Sarah" (see 17:15). Sarai's barrenness is an obvious barrier to the continuation of Abram's family line. The initial barrenness of the patriarchs' wives is a recurring motif in Genesis (see 25:21; 29:31).
11:31-32 According to the Kultepe Texts from the (texts composed by Assyrian traders who clearly understood such matters), Haran was an important crossroads and commercial center in the ancient Near East.
11:31 Although Terah's ambition is to move his family from Ur to Canaan, they do not complete the journey, but settle in northern Mesopotamia at Haran (the location in Turkey is now called Eskiharran, "old Harran"). The spelling of the town name "Haran" in Hebrew is quite distinct from the name of Terah's third son. (This is the Bible's first reference to "the land of Canaan." But the Ebla archives, found in northern Syria in the , contain clay tablets dating to They make mention of certain geographical places found in Scripture, such as Sodom and Zeboiim, two cities in the episode of the war of the kings [Gen. 14:1-16]. In addition, the first time the name "Canaan" is used in extrabiblical literature is at Ebla, in tablets that predate the biblical writings by centuries.)
11:32 By way of completing this short introduction to Terah's family, the narrative records his death at the age of 205. If Abram was born when Terah was
12:1-9 Abram's Migration to Canaan. After the essential background information in 11:27-32, this section moves swiftly to highlight God's invitation to Abram to become a source of blessing for the rest of humanity. (The name "Abram" appears in a text from Dilbat, and "Abraham" in the Egyptian Execration Texts []. Other names from the patriarchal period, such as "Terah," "Nahor," and "Benjamin," are also known from the Mari texts [].)
12:1-3 The divine speech that suddenly and unexpectedly introduces this section is exceptionally important, for it sets the agenda not only for Abram's life but also for his descendants. By focusing on how divine blessing will be mediated through Abram to all the families of the earth, it marks an important turning point within the book of Genesis. The repetition of the verb bless (vv. 2-3) underscores the hope that through Abram people everywhere may experience God's favor, reversing the predominantly negative experience of chs. 3-11. God's plans for Abram have both national and international dimensions, which are developed in the episodes that follow.
12:1 God's invitation to Abram challenges him to abandon the normal sources of personal identity and security: his family and country. To obey, Abram must trust God implicitly; all human support is largely removed. The promised outcomes are conditional on Abram's obedience. said. In Acts 7:2-3, Stephen has God calling Abram before he lived in Haran; the ESV footnote, "had said," shows that the grammar allows for this reading.
12:2 God's purpose for Abram, that he become a great nation, stands in obvious tension with Sarai's barrenness and the summons to leave his homeland. Abram is challenged by God to establish a new humanity. make your name great. This was the failed aspiration of the tower builders (11:4).
12:3 Although Abram is called to be a blessing to others, much rests on how they treat him. Those who are positive toward Abram will experience God's favor; the one who despises Abram will know God's displeasure. The text speaks of those who bless (plural) but of him who dishonors (singular), emphasizing that many more will be blessed than cursed. Indeed, such will be the influence of Abram that all the families of the earth shall be blessed in him. This promise is later reaffirmed to Isaac and Jacob (see 22:18; 26:4; 28:14). in you. This may simply indicate "by means of you," but it is more likely that this expression is designating Abram as the covenantal representative for a people. To be "in" some person, then, is to be a member of that people for whom that person is the representative (cf. 2 Sam. 19:43; 20:1). This seems to be the way Paul takes it in Gal. 3:8-9, where "in you" becomes "along with Abraham"; it would also explain the origin of the NT expression "in Christ."
12:4 The brief report of Abram's response presents his obedience as immediate and unquestioning. Lot went with him. Abram may have been responsible for Lot following the death of Haran (11:27-28). Since by this stage Lot is a wealthy adult with considerable possessions (see 13:5-6), readers may assume that he desires to support Abram's mission.
12:5 the people that they had acquired in Haran. Abram had under his authority a substantial number of men, many of whom may have been herdsmen (cf. 13:7). Genesis 14:14 mentions
12:6 Shechem is the first of a number of locations in Canaan mentioned in association with Abram. (The site of Shechem is the modern Tel Balatah, which has been extensively excavated. A major settlement here begins Its importance in the patriarchal period is confirmed by its mention in the Egyptian Execration Texts and in the Khu-Sebek inscription, which both date to the ) the oak of Moreh. As a seminomadic herdsman with a large retinue, Abram probably camped away from urban populations; these locations are identified by distinctive natural features (e.g., trees; see 13:18). At that time the Canaanites were in the land. This brief observation reveals that other people already occupied the land. It may also indicate that this notice was added after the expulsion of the Canaanites from this area (see Introduction: Author, Title, and Date).
12:7 the Lord appeared. This is the first of a number of manifestations of God to the patriarchs. These are often associated with divine promises. On this occasion God promises the land to the descendants of Abram, although he is still childless. In response, Abram builds an altar to the Lord. A number of altars are constructed by the patriarchs at different locations (see 13:18; 22:9; 26:25; 33:20; 35:7). They are a common feature of the patriarchal period because no central sanctuary existed before the exodus from Egypt. Before the construction of the tabernacle, God was not perceived as ordinarily dwelling on the earth. These altars are places where God may be encountered in worship (Ex. 20:24).
12:8 From Shechem, Abram migrates southward to a location between Bethel and Ai, before going much farther in the direction of Egypt. (Excavations at the site of Beitan, which is probably to be identified as biblical Bethel, have revealed a flourishing Canaanite city during the patriarchal period of the Middle Bronze Age []. The city contained four well-fortified gate complexes with a massive fortification wall [about
12:9 The Negeb is the southern region of Canaan (Hb. negeb means "south").
12:10-20 Abram in Egypt. A severe famine in Canaan forces Abram to seek refuge in Egypt. Because of the Nile River, the land of Egypt was better placed to provide food for man and beast during a time of drought. The events described in this section raise many questions that go unanswered, creating a sense of ambiguity as to how the behavior of everyone involved should be judged. As is common in biblical stories, the narrator gives no direct evaluation of the participants' actions, leaving the reader to figure out the ethical questions. In this passage, the first readers (Israel following Moses) would have seen how God kept his promise to Abram, in spite of all threats, and in spite of the morally dubious actions even of Abram himself.
12:11-13 Fearful that his life will be endangered because of Sarai's beauty, Abram devises a ruse, based on a half-truth (see 20:12). Abram's selfish actions imply that he thinks God is unable to protect him. Yet when the plan backfires, it is the Lord who rescues him (12:17).
12:15 Pharaoh is the title given to the king of Egypt, not a personal name.
12:16 Some biblical scholars have maintained that the mention of camels in Genesis is anachronistic, on the assumption that they were not domesticated until Archaeological finds of camel bones, however, suggest that some camels were in use by humans as early as the While the evidence is limited, it is hardly surprising, given the use to which camels were put. In Genesis they usually appear in passages that involve long-distance journeys through or close to deserts (see 24:10-64; 31:17, 34; 37:25). The scarcity of camels in the period of the patriarchs made them a luxury of great worth, and thus their listing here (and elsewhere) may serve to emphasize Abram's wealth.
12:17 Pharaoh's taking of Sarai brings divine punishment on him and his house. This event (plagues; cf. Ex. 11:1) prefigures the exodus from Egypt when God punishes another pharaoh for his mistreatment of Abram's descendants.
13:1-18 Abram and Lot Separate. Expelled from Egypt, Abram retraces his steps northward, through the Negeb, back to the hill country between Bethel and Ai where he had previously built an altar (12:8). Competition for pasture soon leads to strife between the herdsmen of Abram and Lot. When Abram magnanimously offers Lot first choice of the land, Lot opts for the fertile Jordan Valley. Afterward, the Lord reaffirms that Abram's descendants will possess all of Canaan.
13:2-6 These verses emphasize the wealth of both Abram and Lot, describing how the hill country east of Bethel is unable to sustain the livestock of both men.
13:7 The pressure on pastureland may well have been increased by the fact that the Canaanites and the Perizzites were dwelling in the land. Cf. the similar notice in 12:6.
13:10 the Jordan Valley was well watered everywhere. Lot's experience with the effects of famine (12:10, probably from drought) makes his choice of the fertile Jordan Valley understandable. like the garden of the Lord. A reference to the garden of Eden, which was also well watered (see 2:10). This description of the Jordan Valley predates the destruction of Sodom and Gomorrah, which may have adversely affected the suitability of this area for flocks and herds. The precise location of these cities is unknown; one possibility is the plain southeast of the Dead Sea.
13:11-13 Lot's decision to settle among the cities of the valley brings him into the vicinity of Sodom. Lot is later found living in the city (see 14:12; 19:3-11), having abandoned his tent-dwelling lifestyle. After parting company from Abram, Lot now resides close to a city whose population is described as wicked, great sinners against the Lord. Cf. chs. 18-19.
13:14-17 Expanding on 12:7, this divine speech emphasizes not only the extent of the land that Abram's descendants will inherit but also how numerous they will be. As the dust of the earth (13:16) is one of three similes used by God to illustrate the large number of offspring that Abram will have (cf. 15:5; 22:17). At this stage, Abram still has no children.
13:18 Abram relocates to near Hebron (also known as Kiriath-arba; see 23:2), setting up his tent by the oaks of Mamre. Since one of Abram's allies is "Mamre the Amorite" (14:13), the oaks are probably named after him (see note on 12:6). altar. See note on 12:7. During the Middle Bronze Age (), when the patriarchs lived, Hebron was, for its day, a major settlement in the Judean hills. It covered between six and seven acres, was heavily fortified, and contained some large public buildings. A cuneiform tablet discovered there from this time period indicates that Hebron was a capital city of a Canaanite kingdom.
14:1-24 Abram's Rescue of Lot. After separating from Abram and settling in Sodom, Lot is taken captive by an alliance of four kings who invade the Jordan Valley and defeat a local confederation of five kings. See map. When Abram learns of his nephew's abduction from Sodom, he marshals a small force and, after pursuing the invaders northward, successfully recovers Lot and a large quantity of plunder. Abram's subsequent encounter with the kings of Sodom and Salem provides an interesting insight into his future aspirations in light of God's promises. Although Abram can compete militarily against powerful kings, he rejects the use of power to achieve God's purpose. Thus he does not use force to take control of the land of Canaan. This section falls into three parts:
14:1-12 Alternative names are given in this passage for a number of locations. This suggests that an older account has been reworded for inclusion here in Genesis (see Introduction: Author, Title, and Date).
14:1-3 A brief summary introduces the rival alliances of kings. Such alliances were a common and recurring aspect of politics in the ancient Near East. The kings mentioned here have not yet been identified in sources outside the Bible, but their names correspond with known names or name types appropriate to the regions from which they may have come. Shinar is Babylonia (see 10:10). The location of Ellasar is uncertain, although the king's name, Arioch, is found in texts from the ancient cities of Mari and Nuzi; this might suggest that Ellasar is in northern Mesopotamia. Elam was an ancient state lying to the east of southern Babylonia. Tidal is possibly a Hittite name. Goiim in Hebrew means "nations." Zoar probably lay at the southern edge of the Valley of Jericho (see 19:22-23).
14:3 The Salt Sea is the Dead Sea.
14:4 After twelve years of subjugation, the kings of the Jordan Valley gain independence for .
14:5-7 Under the leadership of Chedorlaomer, the invading kings display their military strength by defeating a number of different tribal groups. The six locations reveal that the invaders moved southward along the King's Highway in Transjordan as far as the Gulf of Aqaba before turning northward, eventually arriving at Hazazon-tamar (v. 7), also known as Engedi (see 2 Chron. 20:2). When this episode was edited for inclusion in Genesis, En-mishpat was known as Kadesh.
14:8-11 The five kings of the Jordan Valley fail to repel the alliance of eastern kings. Consequently, the cities of Sodom and Gomorrah are plundered.
14:12 Paralleling the general report of v. 11, this verse records the abduction of Lot and his possessions from Sodom.
14:13-16 Abram the Hebrew. This is the first occurrence of the term "Hebrew" in the Bible and is probably used here to denote the ethnicity of Abram (see note on 10:21-32). Dan (14:14). The town of Laish in northern Canaan was renamed "Dan" in the period of the judges (Judg. 18:29). The use of the name "Dan" here indicates that this account was edited sometime later (see note on Gen. 14:1-12). (Dan is to be identified with Tel Dan, a site extensively excavated since the . A large and significant settlement has been uncovered here from the Middle Bronze Age []. A monumental mud-brick arched gateway was found from this time; it is the earliest of its kind ever found.)
14:14 trained men. The Hebrew word for "trained men" is found only here in the OT. The context implies that they may have had some military training.
14:15 A nighttime assault enables Abram's forces to overcome their opponents, who flee northward.
14:17-24 By contrasting Abram's reactions to the kings of Sodom and Salem, this passage underlines his reliance on God rather than on military might in order to gain possession of Canaan. Although God has promised the land to Abram, the patriarch will not adopt violent strategies in order to obtain it.
14:17 The king of Sodom greets Abram on his return. The Valley of Shaveh, also known as the King's Valley, lay to the east of Jerusalem (see 2 Sam. 18:18).
14:18 Melchizedek (which means "king of righteousness"; see Heb. 7:2) generously provides a meal for the returning victors. Salem is possibly a shortened version of "Jerusalem" (see Ps. 76:2) and is related to shalom, the Hebrew word for "peace" (see Heb. 7:2). He was priest of God Most High. Although very little is known about Melchizedek, he provides an interesting example of a priest-king linked to Jerusalem. There appears to have been an expectation that later kings of Jerusalem should resemble him (see Ps. 110:4). The book of Hebrews presents Jesus Christ, from the royal line of David, as belonging to the "order of Melchizedek" and therefore superior to the Levitical priests (Heb. 5:5-10; 6:20-7:17). "God Most High" in Hebrew is ’El ‘Elyon. ’El is the common Semitic term for "God." To this is added the attribute ‘Elyon, meaning "Most High." Elsewhere in Genesis other attributes are added to ’El (e.g., in Gen. 16:13 "God of seeing" translates ’El Ro’i; in 17:1 "God Almighty" translates ’El Shadday; in 21:33 "Everlasting God" translates ’El ‘Olam). These different names highlight different aspects of God's nature.
14:19-20 Melchizedek's blessing attributes Abram's victory to the power of God. By giving Melchizedek a tenth of everything (i.e., a tithe), Abram affirms the truthfulness of Melchizedek's words. Possessor of heaven and earth. Although God has created the whole earth to be his temple, Genesis reveals that God's ownership of the earth is rejected by those who do not obey him (see Introduction: Key Themes). In light of this, Melchizedek's acknowledgment of God's authority over the earth is noteworthy.
14:21 In marked contrast to Melchizedek's blessing, the king of Sodom's remarks are surly and small-minded: he expresses no gratitude. He "dishonors" Abram, and this is ominous in the light of 12:3 ("I will curse").
14:22-24 Abram's rejection of the offer made by the king of Sodom powerfully affirms that he is depending on God and not on human kings or their gifts in order to become a "great nation" and acquire a great name (see 12:2). the Lord, God Most High. By prefixing the divine name "Yahweh" (translated "Lord"; see note on 2:4) to ’El ‘Elyon, "God Most High," Abram indicates that Yahweh and ’El ‘Elyon are one and the same deity.
15:1-21 God's Covenant with Abram. This chapter falls into two closely related sections: vv. 1-6 address Abram's concern that he is still childless; vv. 7-21 focus on Abram's desire to have a divine pledge that the land of Canaan will belong to his descendants. Both elements are essential components of nationhood. God's conditional promise in 12:2 that Abram will become a "great nation" is now guaranteed by a covenant, although the fulfillment will not take place until several centuries after Abram's death.
15:1-6 Abram receives a sign from God that he will have many descendants.
15:1 After these things links this episode to the one immediately preceding. In ch. 14 Abram rejected the offer from the king of Sodom for the victory spoils as a reward. In response, God now states that Abram's reward shall be very great. By rejecting the use of human wealth to achieve greatness (14:22-24), Abram demonstrates his willingness to wait for God to provide. in a vision. Although it is not certain, the initial vision may have taken place at night. In 15:5 God brings Abram out of his tent to count the stars.
15:2 the heir of my house is Eliezer of Damascus. This individual, whose name means "God is help," is not named elsewhere. The context suggests that he is a trusted member of Abram's household, possibly a slave, who came from Damascus. Yet the Hebrew text is somewhat obscure, and other interpretations are possible. Abram could have acquired him on the journey from Haran to Canaan.
15:6 This key verse in Genesis is quoted four times in the NT (Rom. 4:3, 22; Gal. 3:6; James 2:23). Faith in God is something that everyone in the Bible was expected to exercise. It entails trust in or confident reliance on God (see notes on John 1:12-13; Heb. 11:1), based on the truthfulness of his words, and it will lead to obeying his commands. A person's faith or lack of it is most apparent in crises such as Abram was facing. He believed God would give him a son despite many years of childlessness. counted . . . as righteousness. "Righteousness" is the fundamental OT virtue characterized by a godly life lived in conformity with the law. It is the righteous who enjoy God's favor. Here the narrator underlines the significance of faith, in that before Abram has proved himself righteous by his deeds, he is counted (that is, regarded) as righteous because of his faith.
15:9-17 The ritual described here is possibly a type of oath that involves a self-curse if not fulfilled; God will become like the dead animals if he does not keep his word (see Jer. 34:18-19). Another interpretation, however, is that the ritual is an acted sign in which the sacrificial animals symbolize Abram's descendants (all of Israel), the "birds of prey" (Gen. 15:11) signify their enemies (unclean nations), and the "fire pot" and "torch" (v. 17) represent God's presence. The promises of vv. 13-16 look forward to God's being in the midst of the Israelites after they come out of Egypt.
15:13-16 Four hundred years is probably to be understood as a round figure (cf. Acts 7:6). This anticipates the length of the Israelites' oppression by the Egyptians before the exodus from Egypt. and afterward they shall come out with great possessions. This promise, given by the Lord to Abram (soon to be called "Abraham"; Gen. 17:5), was fulfilled at the time of the exodus (Ex. 12:35-36). for the iniquity of the Amorites is not yet complete (Gen. 15:16). The Amorites are one of the main population groups in Canaan and are frequently listed alongside the Canaanites and others (see vv. 19-21). (See notes on Genesis 10, where the Amorites are included among the descendants of Ham.) God's comment implies that the Amorites will be dispossessed of their land as an act of divine punishment. At that time, their accumulated iniquity will be so great that God will no longer tolerate their presence in the land. On the destruction of the Canaanites, see Introduction to Joshua: The Destruction of the Canaanites.
15:17 When the sun had gone down. The final part of the ritual occurs after sunset. Since vv. 1-6 assume a nighttime setting, Abram may have spent much of the day preparing the animals. a smoking fire pot and a flaming torch. These are taken to be symbolic of God's presence, which is often associated with fire (e.g., Ex. 13:21-22).
15:18-21 These verses provide a brief summary, affirming the significance of what has taken place, by stating, On that day the Lord made a covenant with Abram. This covenant, which differs from the covenant described in ch. 17, is introduced using a Hebrew idiom that literally means "to cut a covenant." (For description of a covenant, see note on 9:9-11.) God unconditionally pledges that Abram's offspring will possess this land. The reference to both offspring and land links this covenant with the earlier conditional promise that Abram would become a great nation (12:2). from the river of Egypt to the great river, the river Euphrates. While the location of the northern boundary is clear, the designation "river of Egypt" is somewhat ambiguous. It could refer to the Wadi el Arish (midway between Israel and the Nile; Num. 34:5, however, uses a slightly different expression for this). Alternatively, "river" could refer to the eastern branch of the Nile. (But the distinctive Hebrew term for the Nile is not used here.) While others occupied the land when the divine covenant was given, this promise was probably fulfilled for a time in the reign of Solomon (see 1 Kings 4:21).
16:1-16 The Birth of Ishmael. Impatient for an heir, Sarai seeks to resolve the problem of her barrenness by having her maidservant, Hagar, bear a child on her behalf, a custom mentioned in other ancient Near Eastern texts. Subsequent tensions between Sarai and Hagar cause the latter to run away. By sending an angel-messenger, the Lord persuades Hagar to return, probably thus leading Abram to think that the child soon to be born, Ishmael, might indeed be the promised son (cf. 17:18). Theologically, this episode emphasizes the hearing and seeing nature of God, and his mercy.
16:2 Abram listened to the voice of Sarai. The Hebrew idiom implies that Abram obeyed Sarai. Abram is possibly criticized here for conceding too readily to his wife's request (see v. 6).
16:3 as a wife. Hagar's status within Abram's household is changed from servant to wife, although this does not place her on a par with Sarai (see note on 25:5-6). While the OT records occasions when particular individuals have more than one wife, such instances are almost always fraught with complications and difficulties. The taking of multiple wives is never encouraged in the Bible (see 2:24; Deut. 17:17) and usually arises out of peculiar circumstances. (For more on polygamy, see Marriage and Sexual Morality.)
16:4 Hagar's ability to conceive causes her to look down on Sarai.
16:5-7 Sarai initially directs her anger at Abram, who acquiesces in the situation, permitting Sarai to deal harshly with Hagar. The human solution to Sarai's barrenness creates new problems.
16:7 The angel of the Lord. The Hebrew word for "angel" may also be translated "messenger." There is an element of mystery about this figure. In 19:1 the "two angels" who arrive at Sodom resemble human beings (in 18:2 they are called "men"). When "the angel of the Lord" speaks, his words are perceived as being God's words. Therefore, the impression is given that the angel is identical with God. On this basis some Christians believe that "the angel of the Lord" is the preincarnate Christ. Others, however, hold that the reference here is to an angel who has been commissioned to speak as God's representative, and so the angel's words are God's words. the spring on the way to Shur. Hagar's flight takes her in the direction of Egypt, her homeland. The location of the spring/well is clarified in 16:14, when it is named "Beer-lahai-roi." It "lies between Kadesh and Bered."
16:9 submit to her. Hagar is commanded by God to transform her attitude toward her mistress, Sarai; instead of despising her, she is to submit to her authority.
16:10 By way of encouragement, the angel of the Lord promises Hagar that she will have numerous descendants; cf. 17:20; 25:12-18.
16:11 Ishmael means "God hears." Hagar's harsh treatment by Sarai has not gone unobserved by God.
16:12 The angel promises Hagar that her son will become a strongly independent person. Unlike his mother, he will not need to be servile toward others, but he will live a life of hostility toward others.
16:13 Hagar is impressed by the perceptiveness of God as revealed through his angel-messenger. This is seen in the name she gives to the Lord; she calls him God of seeing (Hb. ’El Ro’i). here I have seen him who looks after me. Although this could imply that Hagar actually saw God himself, her remarks may also be interpreted as denoting an inner perception; she perceives that God sees or "looks after" her.
16:14 Beer-lahai-roi means "well of the Living One who sees me."
16:15 By naming Ishmael, Abram publicly acknowledges him as his son and heir.
17:1-27 The Covenant of Circumcision. after the birth of Ishmael, the Lord appears to Abram. In a series of speeches God announces that he will establish an eternal covenant with Abram and his offspring. This covenant will involve Abram as the father of many nations; consequently, his name is changed to "Abraham." The sign of the covenant is circumcision. In the future this covenant will be established with Isaac but not Ishmael, (although the latter, by being circumcised, will enjoy some of the benefits of the covenant). Most of the chapter consists of a divine speech that focuses on the part to be played by God (vv. 4-8), Abraham (vv. 9-14), and Sarah (vv. 15-16). The nature and contents of the covenant distinguish it from the covenant of ch. 15, which is solely about future nationhood.
17:1-2 God Almighty (Hb. ’El Shadday). Like many other divine names in Genesis, the common Semitic word for "God," ’El, is followed by a term that highlights a particular attribute of God (see note on 14:18). ’El Shadday emphasizes God's power, which in this context will enable Sarai to bear Abram a son. Two closely related instructions are given to Abram, challenging him
17:4-5 the father of a multitude of nations. These words summarize the covenant being established by God. Everything else that God says in the rest of the chapter expands on this core affirmation. To underline their importance, these words are repeated at the end of v. 5. your name shall be Abraham, for I have made you the father of a multitude of nations. The transformation of Abram's name to "Abraham" encapsulates the purpose of the covenant. Although the term "father" normally denotes a biological relationship, the Bible contains examples of its being used metaphorically. Joseph describes himself as "father to Pharaoh" (45:8; cf. Judg. 17:10, where Micah invites a young Levite to be his "father"). The concept of Abraham's being the "father of a multitude of nations" is probably related to the earlier divine promise that "in you all the families of the earth shall be blessed" (Gen. 12:3). As a father figure, Abraham will have a profound influence on others, including those who are not his biological children.
17:6 I will make you exceedingly fruitful. This promise echoes the divine blessing given at creation (1:28) and later repeated to Noah after the flood (9:1). kings shall come from you. Fruitfulness is associated with human beings' exercising dominion over the earth on God's behalf (1:28; 9:1-7). God's covenant with Abraham anticipates the reestablishment of the creation mandate (i.e., Abraham is "another Adam," a covenant representative). Through this covenant the negative effects of the fall will ultimately be reversed.
17:7 for an everlasting covenant. The covenant will be ongoing in nature, extending from one generation to the next.
17:10-14 These verses introduce circumcision as God's appointed sign of the covenant.
17:10 Circumcision is not a Hebrew invention. For example, it was used in Egypt from very early periods as an act of ritual purity (apparently a requirement for men who would work in an Egyptian temple). Some tomb scenes from as early as the Old Kingdom () depict the practice.
17:11 You shall be circumcised in the flesh of your foreskins. Circumcision, which involves cutting off the foreskin of the penis, creates a mark that would not normally be visible to others. The nature of the sign suggests that it was intended to focus attention on the importance of Abraham's offspring, the royal line through which blessing would come.
17:12 eight days old. To ensure that the covenant extends to the next generation, all newborn male children are to be circumcised at eight days of age.
17:12-13 All the male members of Abraham's household are to be circumcised. The covenant is not about establishing racial purity, since males who are not Abraham's offspring are included. Nor is it about social status; no distinction is drawn between those born in Abraham's household and those bought with money.
17:14 shall be cut off from his people. Every uncircumcised male was excluded from the benefits of belonging to the covenant. Circumcision distinguished those who believed in the importance of the divine promises to Abraham from those who did not. This created a major theological problem for the early church as more and more Gentiles believed in Jesus Christ as Savior and Lord. While some Jewish believers argued that circumcision was necessary for salvation (see chart), Paul contended that "righteousness" comes through faith and that circumcision of the heart is what matters, not circumcision of the foreskin (see Rom. 2:25-29; 1 Cor. 7:18-19; Gal. 6:15).
17:15-16 The name Sarai is changed to an alternative form, Sarah; both forms mean "princess." I will give you a son by her. God Almighty will overcome Sarah's barrenness and provide a son for Abraham. kings of peoples. See note on 17:6.
17:17 laughed and said to himself. Abraham's reaction indicates that he considers God's promise that Sarah will bear a son as, to say the least, highly improbable. They are too old to have children.
17:19 Isaac means "he laughs." The motif of laughter occurs in a number of passages associated with the birth of Isaac. In v. 17 and 18:12-15, Abraham and Sarah, respectively, laugh out of unbelief that a son will be born to them, but there may be an element of incredulous joy in these instances as well. The joy of giving birth to Isaac causes Sarah to laugh (21:6). Cf. Ishmael's laughter (21:9). I will establish my covenant with him. Echoing what has been said in 17:7, this verse clarifies that the eternal covenant will be "established" with Isaac, but not Ishmael (see vv. 20-21). Here an important distinction is drawn between those with whom the covenant is "established," and those who may receive particular benefits of the covenant. While Ishmael and the other male members of Abraham's household are circumcised, the continuation of the covenant is linked to a unique line of Abraham's descendants that continues through Isaac (see Introduction: History of Salvation Summary; cf. chart). This line eventually leads to Jesus Christ, through whom God's blessing is mediated in a saving way to others.
17:20 Although God favors the yet-to-be-born Isaac over Ishmael, the latter is still blessed by God with the promise that he will become a great nation (see 25:12-18).
17:23-27 Through repeated references to circumcision, these verses underline the fact that Abraham conscientiously fulfilled God's instructions to him.
18:1-19:29 The Destruction of Sodom. Genesis 18-19 forms a unified narrative that divides into a number of distinct episodes, coalescing around the rescue of Lot from the divine destruction of Sodom. There are three main sections:
18:1-15 This passage, unlike some other biblical texts that recount divine appearances, provides a detailed description of how the Lord appears to Abraham. In doing so it highlights the generous nature of Abraham as he shows hospitality to three "men." This theme of generous hospitality reappears in ch. 19 in connection with Lot.
18:1 Although 13:18 reports that Abram settled at the oaks of Mamre many years earlier, he is still dwelling in a tent (cf. Heb. 11:9).
18:2 three men. Abraham's actions suggest that he viewed the men as exceptionally important. he ran. In the Middle East, an elderly man of some social standing would not normally respond in this way to visitors. bowed himself to the earth. While this may have been a common mode of greeting others (see 19:1), it shows that Abraham regards the visitors as worthy of great respect.
18:3 O Lord. The term here (Hb. ’Adonay) is a distinctive one for God in the OT (e.g., 20:4). The polite term of respect "my lord" (Hb. ’adoni) has a slight difference of spelling, affecting the last vowel (e.g., 23:6). The ESV text renders the Hebrew, while the footnote represents the different spelling. If the spelling in the Hebrew text is correct--and there is no reason to doubt it--then Abraham recognizes that one of his visitors is a divine manifestation. This explains Abraham's part in the conversation of 18:22-33.
18:4-5 Although Abraham speaks of a little water (v. 4) and a morsel of bread (v. 5), he proceeds to prepare a substantial meal.
18:6-8 These verses detail the preparations of the meal, underlining the expense to which Abraham goes in order to cater lavishly to his visitors. he stood by them. Abraham does not eat with the men, but like a servant, he waits on them. The events of vv. 2-8 (and 19:1-3) are probably alluded to in Heb. 13:2.
18:9-15 These verses center on Sarah and the promise that she will have a son in .
18:11 The way of women had ceased to be with Sarah. Focusing on Sarah's age, this comment underlines that she has now ceased to have menstrual cycles, indicating that her reproductive years have ended.
18:12-15 So Sarah laughed to herself. Given her personal circumstances, Sarah laughs in disbelief at the idea of bearing a son to Abraham. Her reaction mirrors her husband's in 17:17. Although Sarah was hidden from the men, her response does not go unnoticed by the Lord, who asks, Is anything too hard for the Lord? Despite Sarah's negative situation, she still honors Abraham by using a title of dignity and respect: my lord. First Peter 3:6 notes this as indicating her pattern of submitting to and obeying her husband.
18:16-33 In this section the prospect of Sodom's destruction is revealed by the Lord to Abraham. Out of concern for Lot, Abraham intercedes with God regarding his nephew and his family. The ensuing conversation underlines that the destruction of Sodom and the other cities of the plain is fully justified because of the inhabitants' overwhelming wickedness (see also 13:13). Had there been as few as
18:17-19 God chooses to disclose to Abraham what he is about to do (v. 17), on the grounds that Abraham has a unique role to fulfill regarding his own descendants and all the nations of the earth (v. 18).
18:21 I will go down to see. These words reveal that the decision to destroy the cities of the plain was undertaken with careful scrutiny of the evidence. This remark should not be interpreted as indicating limited knowledge on the part of God, any more than do the similar and ironic words in 11:5. All that is implied is God's direct attention to the matter.
18:23-25 Abraham's response to God's revelation is probably prompted by his concern for Lot, although Lot is not mentioned specifically. But the main issue for Abraham is, will God destroy the righteous alongside the wicked? Knowing that God must be true to his nature, Abraham poses the question, Shall not the Judge of all the earth do what is just?
18:26-33 As Abraham engages with God on the fate of the righteous in Sodom, different scenarios are presented whereby the hypothetical number of righteous in the city is gradually reduced from
19:1-29 Following the events recorded in ch. 18, this passage underscores the reason for Sodom's destruction. The men of Sodom are contrasted with Lot, who seeks to protect the two "visitors" from being sexually molested. Lot's hospitality toward the two men parallels that of Abraham.
19:1-3 The two angels. From the context, these are the two men who accompanied the Lord in ch. 18, but subsequently separated from him (see 18:22). Lot was sitting in the gate of Sodom. The opening scene parallels the start of ch. 18, although the setting is now urban rather than rural. Subtle differences in the reporting of these parallel events may be significant. Like Abraham, Lot greets the two men by bowing before them and offering them hospitality. Since it is evening, he invites them to spend the night in his house. Lot, like Abraham, also provides a meal for the visitors, and there is no report of his wife assisting. Unleavened bread implies that it was baked in haste. By resembling Abraham, Lot demonstrates that he is righteous, unlike the men of Sodom (a theme developed in 2 Pet. 2:7-8).
19:4 the men of the city. Every male in Sodom, both young and old, was involved in the assault on the two visitors. They had become a gang seeking an orgy of rape.
19:5 that we may know them. In Hebrew the verb "to know" (Hb. yada‘) sometimes denotes sexual intercourse (e.g., 4:1, 17, 25; 19:8; cf. Judg. 19:22). The context implies that the men of Sodom intend to have homosexual relations with the two visitors, hence the origin of the term "sodomy." Lot's earlier insistence (Gen. 19:3) that the visitors should not spend the night in the square indicates that he feared for their safety. By acting so wickedly against defenseless strangers, the entire community invites divine punishment.
19:6-9 Lot's readiness to protect the two men from the mob surrounding his house is commendable. In desperation he offers his two unmarried daughters as substitutes--a shocking, cowardly, and inexcusable act (even if he intended this only as a bluff, or expected the offer to be rejected). The reaction of the crowd only confirms the truly evil nature of their intentions.
19:9 The crowd's hostility is now directed at Lot. While he addresses them as "brothers" (v. 7), they see him and resent him as a foreigner who has become the judge.
19:10-11 Having failed to persuade the mob, Lot himself needs to be rescued. The angels strike blind the men nearest the door of Lot's house.
19:12-14 The angels announce to Lot the imminent destruction of the city and instruct him to warn his relatives. His sons-in-law, however, treat Lot's words as a joke.
19:16 he lingered. Even Lot is slow to grasp the seriousness of the situation. Of necessity, in a display of divine mercy, the men physically pull Lot and his family out of the city.
19:17-23 Since the entire valley will be destroyed, Lot is told to escape to the hills. He pleads, however, to be permitted to take refuge in a small city in the valley. His request is granted, a further indicator of God's mercy in the context of extensive judgment.
19:24-25 the Lord rained on Sodom and Gomorrah sulfur and fire from the Lord out of heaven (v. 24). These words emphasize the divine nature of the punishment, the consequence of which is the total destruction of all the inhabitants of Sodom and Gomorrah and all the vegetation (v. 25). The theme of universal destruction echoes the flood story. This judgment on Sodom and Gomorrah, the flood of chs. 6-9, and the later destruction of the Canaanites when the people of Israel entered the Promised Land (Deut. 20:16-18) all vividly demonstrate God's righteous wrath against sin, his mercy in rescuing the godly from destruction, and the certainty of the final judgment to come (cf. 2 Pet. 2:4-10).
19:26 Lot's wife disregards the angel's instruction not to look back (v. 17) and is transformed into a pillar of salt, engulfed perhaps in the fiery matter raining in molten lumps from the sky.
19:27-29 The narrative jumps away from Lot to focus briefly on Abraham, reminding the reader of his intercession for Lot and his family (18:20-33).
19:30-38 Lot's Relationship with His Daughters. The last unsavory episode in the life of Lot describes how he becomes the father of the Moabites and Ammonites. It has a number of parallels with the last episode of the flood story (9:20-27).
19:30 Although Lot had asked to escape to Zoar (vv. 20, 22), the destruction of the valley fills him with such fear that he leaves the city and moves away to live in the hills. There he and his daughters inhabit a cave. Archaeological surveys have revealed that caves around the Dead Sea often served as places of refuge.
19:31-36 Lot's two daughters fear that the isolated location chosen by their father will prevent them from having husbands. Having lost everything else, Lot may have wished to protect his daughters. They, however, devise a plan whereby they will have intercourse with their father in order to have children. Consequently, Lot is manipulated by his daughters, who make him drunk. Ironically, although they have intercourse with him on consecutive nights, Lot has no knowledge of this taking place.
19:37-38 This unseemly episode explains the origin of the Moabites and Ammonites.
20:1-18 Abimelech Takes Sarah into His Harem. Abimelech's actions place in jeopardy the fulfillment of God's promise to Abraham that Sarah will bear him a son. Closely resembling the earlier taking of Sarah by Pharaoh (12:10-20), this account presupposes the reader's knowledge of that event.
20:1 No specific reason is given for Abraham's relocation to Gerar, in the northern Negeb. Abraham and Sarah are unknown to the inhabitants of the region.
20:2 She is my sister. This comment presupposes that the reader is familiar with 12:11-13, which explains the rationale behind Abraham's words. Evidently Sarah looked much younger than her real age. Abimelech king of Gerar. Abimelech, which means "my father is king," appears to have been a common royal name. The same name is mentioned in ch. 26 (see note on 26:1-2) and is given to later biblical figures.
20:3-6 But God came to Abimelech. God intervenes to ensure that Abimelech does not touch Sarah. In contrast to 12:10-20, this episode emphasizes in a variety of ways the important point that Sarah has not had intercourse with the king; otherwise, Abimelech could be the father of the son born to Sarah in 21:1-3. in a dream by night. Throughout Genesis dreams are often used as a medium of divine revelation (see 28:12; 31:10-11; 37:5-9; 40:5-8; 41:1).
20:7 Abraham is the first person in the Bible to be designated a prophet. In this context, attention is drawn to his ability to intercede on behalf of others, one of the characteristics of a great prophet (Jer. 15:1); cf. his actions in Gen. 18:22-33.
20:9 Abimelech rightly challenges Abraham for deceiving him about the status of Sarah his wife. The term great sin sometimes denotes adultery.
20:11 There is no fear of God at all in this place. Abraham's response betrays both his lack of faith in God and his misjudgment of the people of Gerar. The whole episode reveals that the king and his servants were God-fearing (see vv. 5, 8, 16).
20:12-13 Besides, she is indeed my sister. Abraham's explanation, which is a half-truth, does not excuse his behavior. at every place to which we come. Abraham regularly resorted to this wife-sister ruse (v. 12) for his own self-protection. Genesis 12 and 20 reveal that it did not always work. Only God's intervention protects Abraham's relationship with Sarah, a point that should not be lost on the first audience (cf. note on 12:10-20).
20:14-16 Abimelech's generosity, on top of his innocence, contrasts sharply with Abraham's self-serving deception regarding the truth about Sarah. The king's actions are a very public affirmation that he has not acted inappropriately toward Sarah, and thus he is not the father of any children she may have.
20:17-18 The healing of Abimelech and the restoration of his wife and female slaves so that they may once again have children underlines God's power over fertility. By noting that these things are restored, the narrator prepares the way for the birth of Isaac (21:1-3). By observing that Abraham prays, the narrative picks up on the theme of God's blessing being mediated through Abraham (see 12:3).
21:1-21 The Birth of Isaac. In fulfillment of God's promise, Sarah bears Abraham a son, who is named Isaac. In due course Isaac is confirmed as Abraham's heir, when God instructs Abraham to send Hagar and Ishmael away. While Isaac takes priority over Ishmael, God does not abandon Hagar and her son.
21:3 Isaac. The name was announced by God to Abraham in 17:19 (see note for the meaning of the name).
21:5-7 These verses underline the unexpected nature of Isaac's birth. Abraham and Sarah are both very old.
21:8 on the day that Isaac was weaned. Isaac was probably two or three years old.
21:9 The Hebrew verb translated laughing is ambiguous and may be interpreted as denoting either "mocking" or "playing." The verbal form used here possibly favors "mocking." Galatians 4:29 follows this interpretation. Ishmael was probably making fun of Isaac's role as Abraham's promised son.
21:10 Although Ishmael is Abraham's son, Sarah does not want him to be an heir alongside Isaac. Paul uses Sarah's words in his "allegory" of the two covenants, Gal. 4:30.
21:11-13 While Abraham is reluctant to send Ishmael away, God reassures him that this is for the best.
21:12 through Isaac shall your offspring be named. Even though Ishmael is older than Isaac, God confirms that Isaac will take priority over Ishmael (see 17:19). The importance of this is picked up in Rom. 9:7 and Heb. 11:18.
21:14 putting it on her shoulder, along with the child. While these words might suggest that Ishmael was placed on Hagar's shoulder, this is hardly likely, since Ishmael is about
21:15-16 When the water in the skin is exhausted and no other supply has been found, Hagar weeps in despair.
21:17-18 God's intervention saves Hagar and confirms to her that her son will become a great nation (v. 18), echoing the promise given to Abraham in v. 13. God heard the voice of the boy (v. 17). Although this passage avoids using his personal name, "Ishmael" means "God hears" (see 16:11). Although it was Ishmael's misbehavior that led to the expulsion from Abraham's household, God reaffirms his promise: "I will make him into a great nation" (21:18).
21:21 wilderness of Paran. The central region in northern Sinai.
21:22-34 Abimelech Makes a Treaty with Abraham. Acknowledging Abraham's power, Abimelech establishes with him a treaty intended to protect both parties.
21:22-23 Abimelech. See note on 20:2. God is with you in all that you do. Abimelech attributes Abraham's success to God.
21:25-30 Before sealing the treaty, Abraham raises the contentious issue of ownership of a well. The covenant or treaty was designed to prevent conflict between the two parties. The gift of seven ewe lambs to Abimelech confirms Abraham's ownership of the well.
21:31 In light of Abraham's gift to Abimelech, the name Beersheba probably means "well of seven"; however, given that the Hebrew words for "seven" (sheba‘) and "oath" (shebu‘ah) are similar, it could also mean "well of the oath." Perhaps the name was chosen because it embraced both concepts. Given Abraham's seminomadic lifestyle and the need for him to dig a well, no settlement probably existed at this location in his time. When a permanent settlement was later established in this area, the name of the well was given to it (see 26:33). The town of Beersheba, located in the northern Negeb, became famous as marking the southern boundary of Israel (e.g., Judg. 20:1; 1 Sam. 3:20).
21:32 land of the Philistines. The use of the term "Philistines" here is generally taken to be anachronistic, since the name is normally associated with non-Canaanites from the Aegean region who inhabited southwest Canaan from onward--nearly a . (In 1 Samuel the Philistines are portrayed as the main opponents of the Israelites.) In light of this, the term may be used here and elsewhere to replace an earlier, obscure term; Genesis contains various examples of such modernizations (see note on Gen. 14:13-16; also Introduction: Author, Title, and Date). Alternatively, archaeological evidence from various sites in Canaan points to the possibility that some people from the Aegean region (esp. Crete and Cyprus) may have already been settled in southwest Canaan. This raises the possibility that Abraham and Isaac (see ch. 26) had dealings with people who came from the same area as the later Philistines.
21:33 Everlasting God (Hb. ’El ‘Olam). In Hebrew ’El is the common Semitic term for "God," followed by the attribute "of everlastingness" (Hb. ‘Olam). See note on 14:18.
22:1-19 The Testing of Abraham. This episode brings to a climax God's ongoing interaction with Abraham, resulting in an important divine oath. The conditional promises of 12:1-3 are now unconditionally guaranteed as a result of Abraham's preparedness to sacrifice his son. Put to the test, Abraham displays remarkable trust in God, especially when the death of Isaac would appear to contradict all that God had promised to Abraham. The passage conveys two truths for its original audience:
22:1 God tested Abraham. The particular form of the verb "tested" makes this phrase a summary of the whole passage and clarifies the meaning of the events. The genuineness of Abraham's obedience to God is tested. While it is not unknown for God to test individuals, testing must be clearly distinguished from tempting. God does not tempt anyone to do evil (see note on James 1:13); he does, however, test the commitment of people (e.g., Ex. 15:25; 16:4).
22:2 your only son Isaac, whom you love. With the departure of Ishmael from Abraham's household, Isaac had become Abraham's only son. As such, he was held with much affection by his father. land of Moriah. According to 2 Chron. 3:1, Solomon constructed the temple on Mount Moriah in Jerusalem. While Genesis 22 does not specify that the sacrifice of Isaac took place at or near Jerusalem, v. 14 possibly implies such a connection. A burnt offering involved the entire sacrifice being consumed by fire. The outcome of the incident makes it clear that God never intended the directive to be fulfilled. Thus, taken as a whole (in terms of both the command and the outcome), the incident cannot be seen to conflict with God's moral law. Because this was by far the greatest demand that God could have made of Abraham, it confirmed the depth of the Patriarch's commitment. Abraham was willing to kill his own son, although as the author of Hebrews observes (Heb. 11:17-19), he prepared to do so believing that God was able to bring Isaac back to life again (see note on Gen. 22:5-8).
22:3 Abraham rose early in the morning. Abraham promptly responds to the challenge placed before him.
22:4 On the third day. It requires about to travel on foot from Beersheba to Jerusalem, a distance of about
22:5-8 I and the boy will . . . come again to you. While Abraham is committed to sacrificing Isaac, he plans to do so in the belief that both of them will return (see Heb. 11:17-19). God will provide . . . the lamb. It is unclear whether Abraham is speaking ironically here (Isaac is the "lamb"), or whether he is expressing faith that somehow God will preserve his son. As it turns out, God does provide a substitute for Isaac (see note on Gen. 22:13).
22:11 the angel of the Lord. See note on 16:7. The repetition of the name Abraham, Abraham underscores the urgency of the intervention (cf. 22:1).
22:12 now I know that you fear God. Abraham's action confirms his faithful obedience to God. While Abraham's faith was earlier the means by which God counted him as righteous (15:6), that faith is now "active along with his works," and the faith is "completed by his works" (James 2:21-23), so that his faith resulted in obedience, which is its expected outcome. On God's knowledge, see note on Gen. 18:21.
22:13 behind him was a ram. Although Abraham has passed the test, God provides a ram so that it may be sacrificed as a burnt offering. In Genesis such sacrifices are associated with solemn promises made by God (see 8:20-22). instead of his son. The fact that a ram died in the place of Isaac has led many Christian interpreters to see introduced here the principle of substitutionary atonement, which would later become a reality in the substitutionary sacrificial death of Christ on the cross, as "the Lamb of God, who takes away the sin of the world" (John 1:29).
22:14 Echoing Abraham's earlier comment to Isaac in v. 8, the location is named The Lord will provide. On the basis of this, the belief developed (as it is said to this day) that God would provide the sacrifice necessary to atone for sin. the mount of the Lord. This probably denotes the hill on which the temple was later built in Jerusalem (see Isa. 2:3).
22:15-18 The divine oath recorded in these verses should not be overlooked, for it brings to a climax a process that started with the conditional promises made by God to Abraham in 12:1-3. By myself I have sworn. The fact that God swears by himself gives to these words a unique authority, assuring Abraham that they will indeed be fulfilled (see Heb. 6:13-18). The oath falls into two parts: whereas the first half focuses on Abraham's many descendants, the second part concentrates on a single descendant who will overcome his enemies (Gen. 22:17) and mediate blessing to all the nations of the earth (v. 18). Although the second half of the oath is often taken to refer to all of Abraham's descendants, Genesis as a whole is interested in tracing a single unique line of offspring that will eventually bring forth a special King who will rule over the Gentiles (see Introduction: History of Salvation Summary), and the reference to "his enemies" points in this direction (see note on 3:15). This is why Paul (Gal. 3:16) can insist on one offspring, who is "Christ" (i.e., the Messiah; cf. Gen. 3:15; 24:60 for "offspring" as a particular descendant). And this explains why Isaac is clearly set apart from Ishmael as Abraham's heir. From the perspective of the whole Bible, this oath to Abraham comes to fulfillment in Jesus Christ (Acts 3:25-26; Gal. 3:16).
22:16-17 because you . . . have not withheld your son, your only son. The central focus of God's words to Abraham is on the way in which Abraham's actions are a vindication of his faith (see Rom. 4:3, 22-23; Gal. 3:6; James 2:23). Many also see an allusion in Rom. 8:32 to this verse.
22:20-24 Nahor's Children. Genealogies often demarcate major sections of material in Genesis. These verses, which function like a minor genealogy, divide the main part of the Abraham story (chs. 12-22) from several episodes that serve as an appendix to the life of Abraham: the death and burial of Sarah (ch. 23); the acquisition of a wife for Isaac (ch. 24); and the death of Abraham (25:1-11). The special reference to Rebekah in 22:23 anticipates the events of ch. 24 when Abraham sends a servant to Paddan-aram to find a bride for Isaac from among his relatives. concubine (22:24). See note on 25:5-6.
23:1-20 The Death and Burial of Sarah. As the story of Abraham's life draws to a conclusion, this chapter records how Abraham buys a cave in Hebron to be a burial place for Sarah. By acquiring this plot of land, Abraham not only establishes future rights to it for his family but puts down a marker that his descendants are to be associated with the land of Canaan, as God had already promised (12:7; 13:14-17; 15:18-21).
23:2 Kiriath-arba, which means "town of four" (see Josh. 14:15), was later known as Hebron (see Judg. 1:10, 20).
23:3 Hittites. The designation "Hittite" was used in the ancient Near East to refer to at least three different groups of people. Those mentioned in Genesis are probably to be distinguished from the Hittites associated with Anatolia and Syria. Presumably Abraham addressed the leaders of the Hittites who were assembled at the gate of Hebron. The city gate was commonly the location where public decisions were formally made and transactions between individuals were ratified (see Ruth 4:1-11).
23:4 a sojourner and foreigner among you. Abraham's description of himself emphasizes his immigrant status. Even after of seminomadic existence in Canaan, Abraham has no permanent location to call his own. This is all the more noteworthy in light of God's repeated promises to Abraham that his descendants will possess all the land of Canaan. The author of Hebrews develops the idea that Abraham chose to go on living in tents because he was looking for a city "whose designer and builder is God" (Heb. 11:9-10).
23:6 In contrast to Abraham's own assessment of his status, the Hittites recognize his special relationship with God and accord him the title prince of God. Abraham was probably well known to the inhabitants of Hebron, for he had a long association with this location (see 13:18). Out of deep respect for Abraham, they generously offer him the use of one of the choicest of their own tombs for the burial of Sarah.
23:8-10 Acknowledging their generosity, Abraham politely asks the Hittites to permit Ephron the son of Zohar (v. 8) to sell to him at full value the cave of Machpelah (v. 9) as a burial place. Although Ephron is present when these discussions take place at the city gate (v. 10), Abraham first seeks permission from the Hittite population as a whole. This may have been necessary either because Abraham himself was not a Hittite or because the transfer of property from one individual to another required the involvement of a third party. According to tradition, the cave of Machpelah is located beneath the present Mosque of Abraham in Hebron.
23:11-16 Although Ephron's initial response is to offer the field and cave to Abraham for free, this may not have been his true intention, because the second time he offers it, he also casually injects what he would consider a fair price (v. 15). Abraham insists that he will pay the full value of the property. It is important that Abraham buy the property because an actual sale ensures that Abraham has full legal title to the burial plot. When Ephron sets the price at four hundred shekels of silver (v. 15), Abraham willingly accepts and weighs out the amount. Since the weight of a shekel could vary (see the comment according to the weights current among the merchants, v. 16), it is impossible to be certain about the precise value of the field and cave. It is often suggested, on the basis of comparisons with 1 Kings 16:24 and Jer. 32:9, that this was a high price to pay, but one cannot be sure. (This type of purchase contract for the cave of Machpelah was quite similar to legal texts from the period found among the Babylonians and the Anatolian Hittites.)
23:20 Abraham's purchase of the field and cave meant that his descendants would own this land in perpetuity. Abraham, Isaac, Jacob, Rebekah, and Leah would later be laid to rest in this cave.
24:1-67 A Wife for Isaac. The account of how Rebekah becomes Isaac's wife forms one of the longest episodes in the book of Genesis. Displaying exceptional narrative skill, the author highlights how God controls events so that, after a long journey from Canaan to northern Mesopotamia, Abraham's servant is guided to Rebekah. (The journey from Hebron, where Sarah was buried [23:19], to Nahor [in the district of Haran], where Rebekah lived [24:10], was approximately
24:1 The observation that the Lord had blessed Abraham in all things confirms the special relationship between God and Abraham.
24:2-6 Abraham is deeply concerned that Isaac should not marry a Canaanite; he fears that this will draw him away from worshiping the Lord. From ch. 9 onward, the Canaanites are frequently portrayed as being wicked (see notes on 9:24-27; 10:6-20; 13:11-13). Abraham entrusts the important task of finding a wife for Isaac to his most reliable servant, the oldest of his household, who had charge of all that he had (24:2). To place his servant under oath, Abraham instructs him to put your hand under my thigh (v. 2). On the significance of this action, see note on v. 9. In spite of having left Haran in northern Mesopotamia , Abraham refers to it as my country (v. 4). He hopes that a wife may be found for Isaac from among his relatives there. Although Abraham insists that Isaac's wife should come from his kindred in Mesopotamia (v. 4), he emphasizes that Isaac himself should not return there (v. 6). Isaac's future is to be in Canaan, for God has promised this land to Abraham's descendants. Later, Abraham's grandson Jacob will get wives from the same region (29:1-28).
24:9 the servant put his hand under the thigh of Abraham. Since striking one's thigh was possibly understood as a sign of remorse and submission (see Jer. 31:19; Ezek. 21:12), the placing of one's hand under the thigh of another may have indicated submission to that person's strength and authority. In any case, by undertaking this action, the servant binds himself to obey Abraham's request.
24:10 camels. See note on 12:16. Mesopotamia (lit., "between the rivers") was the Greek title for the entire region between the Euphrates and Tigris Rivers. Here "Mesopotamia" is a translation for the Hebrew expression ’Aram naharayim, meaning "Aram of the two rivers," an expression that denotes more precisely only the northwestern part of Mesopotamia. The city of Nahor, probably to be identified with Nakhur (which is mentioned in ancient texts that were recovered from Mari on the Euphrates), was located near Haran in northern Mesopotamia (see note on 11:31). "Nahor" is also the name of Terah's father (11:25) and Abraham's brother (see 11:26-27; 22:20). The use of the same name for both a city and a person is not unusual; settlements are sometimes named after people, and people are sometimes named after places.
24:12-14 The servant (like Abraham) has faith in the Lord and prays for guidance. The conditions set by the servant reveal that he is seeking a wife who has a generous and caring disposition similar to that of God, who shows steadfast love to Abraham (v. 12). The specific request in v. 14 is not the ordinary way to ask for guidance--the servant might better have asked for wisdom to discern the best wife for Isaac rather than to probe into what God had providentially appointed. Nevertheless, God graciously honors the request (cf. Gideon's fleece, Judg. 6:36-40) as his means of directing events.
24:16 The description of Rebekah as a maiden whom no man had known confirms that she is a virgin, creating the expectation that she may well be the one intended by God to be Isaac's wife.
24:27-28 God's swift answer to the servant's prayer evokes an immediate response of worship and praise.
24:29 The actions of Laban, Rebekah's brother, suggest that he has taken on the day-to-day responsibility of overseeing the family. While Laban's father Bethuel is still alive (cf. v. 50), his lack of involvement in the narrative suggests that he may well be incapacitated, possibly through old age.
24:34-49 The long speech by the servant closely repeats much of what has already been narrated in the first part of the chapter. Additional minor details are occasionally included; for example, v. 47 reveals that the gold ring mentioned in v. 22 was put on Rebekah's nose.
24:50-51 The thing has come from the Lord . . . as the Lord has spoken. Rebekah's brother and father acknowledge that the providential nature of all that has taken place convincingly indicates that Rebekah should become Isaac's wife. This is clearly God's will.
24:60 they blessed Rebekah. The hopes expressed in this brief blessing echo the divine oath made to Abraham in 22:17, emphasizing both many descendants and a special descendant who will conquer his enemies (those who hate him; see note on 22:15-18).
24:63 Isaac went out. This is another divinely directed event, which allows for Isaac to be the first person to meet Rebekah when they arrive at Isaac's homeland.
24:65 she took her veil and covered herself. It was customary for a woman to cover her face with a veil during the period of betrothal.
24:67 and she became his wife. This is another key event leading toward the fulfillment of the promise to make of Abraham a great nation.
25:1-11 The Death of Abraham. These verses form the final part of the narrative that started in 11:27. To complete this major section of Genesis, some additional information is provided about Abraham, concluding with the report of his death and burial. The details, most of which are of secondary importance, are included for completeness.
25:1-4 Abraham took another wife. Only minimum information is given regarding Abraham's relationship with Keturah. Like Hagar, she has the status of a "concubine" (see 1 Chron. 1:32; also note on Gen. 25:5-6). No indication is given as to when this relationship was established; it possibly existed before the death of Sarah, but this remains uncertain. Reflecting the culture of the ancient Near East, it was not unknown for men to take "second" wives, but this was usually an action of those who were wealthy. The precise status of the "second" wife could vary, depending on the nature of the relationship; she might, e.g., be the maidservant of the first wife (see 16:1-3; 29:24, 29; 30:3, 9).
25:5-6 These verses highlight Isaac's position as Abraham's main heir by noting that
25:9-10 the cave of Machpelah . . . that Abraham purchased. See ch. 23 for the account of how Abraham bought this burial site.
