Genesis 21 Inductive Bible Study: An Unlikely Man of Faith (X) Outline

Genesis 21 Inductive Bible Study: An Unlikely Man of Faith (X)

Outline

vv.1-7 The Climax – Isaac Born

vv.8-20 A Postlude – Ishmael Banished

vv.22-34 A Prelude/Interlude – The Origin of Beersheba

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Textual Summary

At the appointed time, Isaac was born to Abraham through Sarah, as God had promised. But Ishmael, being jaundiced, mocked Isaac. Sarah then asked Abraham to drive out Hagar and Ishmael. The patriarch was rightly grievous at the request, but after being assured by God, he sent them away. When Hagar and Ishmael used up all the provisions and were dying of thirst, God rescued them. The place where Hagar and Ishmael were wandering was the wilderness of Beersheba, the name of which came about when Abraham and Abimelech took an oath to form a parity treaty.

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vv.1-7 The Climax – Isaac Born

The birth of Isaac marks the culmination of God's promise to Abraham and Sarah, a testament to divine fidelity and miraculous intervention. As described in Genesis 21, the joy and relief that accompanied Isaac's arrival were profound. Sarah, who had long borne the burden of barrenness, now exclaims with exuberance, “God has brought me laughter, and everyone who hears about this will laugh with me” (v.6). The very name Isaac, meaning "he laughs," encapsulates the transformation of Sarah's laughter from skepticism to jubilance.

The narrative poignantly details Abraham’s obedience to God’s covenantal stipulations. On the eighth day, Isaac is circumcised, aligning with the divine commandment given earlier (Genesis 17:12). This act signifies Abraham's unwavering commitment to the covenant, setting Isaac apart as a child of promise. The juxtaposition of divine promise and human obedience weaves a tapestry of faithfulness that underscores the importance of both in the fulfillment of God's plans.

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vv.8-20 A Postlude – Ishmael Banished

The celebration of Isaac’s weaning introduces a moment of familial discord. Ishmael, the son of Hagar the Egyptian, mocks the young Isaac, an act that stirs Sarah’s protective instincts. The Hebrew verb for “mocking” in v.9 is sahaq (Strong#: h6711), which is a primitive root meaning “to laugh outright” whether in merriment or scorn. The verb “mock” is related to the Hebrew name for Isaac, iyshaq, which also means “laughter” or “he laughs” (Strong#: h3327). Sarah perceives Ishmael’s behavior as a threat to Isaac’s inheritance and demands their expulsion: “Drive out this maid and her son, for the son of this maid shall not be an heir with my son Isaac” (v.10).

Abraham is deeply distressed by Sarah's demand, not only because of his paternal affection for Ishmael but also due to the implications of casting out his firstborn. The Hebrew verb translated as “distressed” (v.11) conveys a profound emotional turmoil. However, God reassures Abraham, instructing him to heed Sarah’s request. “Do not be distressed about the boy and your slave woman. Listen to whatever Sarah tells you, because it is through Isaac that your offspring will be reckoned” (v.12). This divine directive underscores the preeminence of Isaac in God's salvific plan, while also assuring Abraham of God's provision for Ishmael.

Hagar and Ishmael’s subsequent journey into the wilderness of Beersheba is fraught with peril. Depleted of their provisions, they face the brink of death. Yet, in this dire moment, God’s mercy prevails. An angel of God calls out to Hagar, promising that Ishmael will become a great nation. “Do not be afraid; God has heard the boy crying as he lies there. Lift the boy up and take him by the hand, for I will make him into a great nation” (vv.17-18). God then provides a well of water, ensuring their survival and underscoring His faithfulness to His promises.

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vv.22-34 A Prelude/Interlude – The Origin of Beersheba

The concluding segment of Genesis 21 shifts focus to the establishment of Beersheba, a significant location in the Abrahamic narrative. This episode begins with a visit from Abimelech, the king of Gerar, who seeks to establish a covenant with Abraham. Recognizing Abraham’s prosperity and divine favor, Abimelech says, “God is with you in everything you do” (v.22). The king’s recognition of God’s blessing on Abraham underscores the patriarch’s growing reputation and influence.

The covenant is solidified through a ritual involving the exchange of seven ewe lambs, symbolizing the oath sworn at Beersheba. “Abraham set apart seven ewe lambs from the flock, and Abimelech asked Abraham, ‘What is the meaning of these seven ewe lambs you have set apart by themselves?’ He replied, ‘Accept these seven lambs from my hand as a witness that I dug this well’” (vv.28-30). The name Beersheba itself, meaning “well of the oath” or “well of seven,” memorializes this pivotal agreement.

This covenant not only secures Abraham’s rights to the well but also fosters peaceful coexistence between Abraham and Abimelech. It highlights the importance of diplomacy and mutual respect in maintaining harmony. The chapter concludes with Abraham planting a tamarisk tree in Beersheba and invoking the name of the Lord, the Eternal God, signifying a place of worship and divine encounter. “There he called on the name of the Lord, the Eternal God” (v.33), establishing Beersheba as a sacred site in the ongoing narrative of God’s covenant with Abraham.

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Interpretative Challenges

What does it mean by “God took note of Sarah” (v.1)?

The Hebrew word translated as “take note of” is paqad (Strong#: h6485), which literally means to visit (with friendly or hostile intent), or, by analogy, to oversee, charge, care for, attend to, etc. The HCSB translates it as “The Lord came to Sarah,” and similarly, the LEB and ESV render it “The Lord visited Sarah.” The NIV, on the other hand, paraphrases it as “Now the Lord was gracious to Sarah.” Therefore, the NASB and NIV seem to better reflect the original meaning of the word: God was not merely to “see” or “visit” Sarah (as if physically as He visited Abraham in Gen. 18); He was to show kindness, mercy, and grace to Sarah and perform what He had promised.

In 1 Sam. 2:21, the same word paqad is used again for Hannah in a similar situation, where Hannah’s barrenness was to be broken by divine intervention. However, the NASB translates this word as “visit”: “The Lord visited Hannah; and she conceived and gave birth to three sons and two daughters. And the boy Samuel grew before the Lord,” while the NIV still uses “to be gracious to” to convey this meaning. The birth of Isaac and Samuel were both divinely appointed, as God first paqad their mother.

Another usage of the word paqad is found in Gen. 50:24, “Joseph said to his brothers, ‘I am about to die, but God will surely take care of you and bring you up from this land to the land which He promised on oath to Abraham, to Isaac, and to Jacob.’” The NASB renders paqad as “take care of” this time, demonstrating the versatility of the word.

What does the Bible say about “laughter”?

Laughter in the Bible can carry the connotation of pleasure, as in Ecc. 3:4, which says, “a time to weep, and a time to laugh,” and “Then our mouth was filled with laughter, and our tongue with joyful shouting; then they said among the nations, the Lord has done great things for them” (Ps. 126:2). However, most often, when attributed to God, it conveys rejection or derision amidst His judgment. For example:

• “… but the Lord laughs at the wicked, for he sees that his day is coming” (Ps. 37:13)
• “But You, O Lord, laugh at them; You hold all the nations in derision” (Ps. 59:8)
• “I also will laugh at your calamity; I will mock when terror strikes you” (Pro. 1:26).

The imprecatory psalms express God’s righteous indignation against evil men, from which the psalmist prays for deliverance. The verse from Proverbs shows God’s wrath of abandonment against those who spurn His Word, reminiscent of the three “giving-overs” in Rom. 1.

Sarah’s laughter initially expressed distrust and incredulity (Gen. 18:12), but it transformed into joy. This narrative invites reflection on our responses to God’s promises. Do we often doubt God’s promise at first, only to realize our lack of faith later? Matthew Henry commented, “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 favors to His covenant people surpass their and others’