Genesis 17

Genesis 17:1

The Covenant with Abram

God’s covenant with Abram is without conditions. Here God describes the land in a vastness that it has not had so far, but which it will have in the realm of peace.

The land of us, Christians, is the heavenly places. God has already given us this in all its extent because we are connected to the Lord Jesus. God has given everything to Him, and we may share it with Him.

Genesis 17:2

The Covenant with Abram

God’s covenant with Abram is without conditions. Here God describes the land in a vastness that it has not had so far, but which it will have in the realm of peace.

The land of us, Christians, is the heavenly places. God has already given us this in all its extent because we are connected to the Lord Jesus. God has given everything to Him, and we may share it with Him.

Genesis 17:4

Abram, Sarai and Hagar

Abram’s stay in Egypt (Genesis 12:10-20) brought him quite a lot: a lot of shame, a lot of goods, and also Hagar. Here it appears that his stay in Egypt will have a terrible and long aftermath. A believer can be restored from a stay in the world, but his stay can have long-term consequences. Ishmael was born of Hagar and his descendants will be Israel’s most bitter enemies – and they are to this day.

There are more lessons in this history. God had promised Abram numerous offspring. That seems to fail, because Sarai can’t have children. Sarai acknowledges that her barrenness is from the LORD, because He prevented her from bearing children. However, she can no longer bear this test and comes up with an idea to have children by another way, by her own way. She proposes that Abram goes in to Hagar. Maybe there will come from Hagar an heir from whom her offspring will be built.

Abram listens. He is as guilty here as Sarai is, or in fact even more guilty. He too succumbed to the temptation to do something himself, because it takes so long for God to fulfill His promise. And the intention succeeds. But this is not the way God fulfills His promise.

Lack of patience and confidence that God will truly fulfill His promises has led many to premature, self-perpetuating action, the consequences of which sometimes have to be borne throughout the rest of life. In Genesis it becomes increasingly clear that every human being and every people who owes their existence to the election of God must live in faith. Human efforts will not help.

In the letter to the Galatians, Paul extensively teaches that Hagar and Sarai represent two principles (Galatians 4:21-31). Hagar represents law and Sarai represents grace. God wants to give Abram and Sarai the heir by grace. But man by nature is not inclined to live by grace. Making a personal contribution, an effort to earn what God promises, is much more according to his nature. That is why Hagar represents the law.

The law is given to tell man what he must do to get life: “Do this and you shall live” (Leviticus 18:5). However, every human being fails in keeping the law and thus comes under the curse of the law. By keeping the law, by one’s own power, the promise of God is not obtainable. God’s promises are only for those who live by grace. That is the lesson Abram is taught and we have to learn it also.

At first it seems that their method is successful. People can achieve a lot. Just look at Paul, who can say that he is blameless as to the righteousness which is in the law (Philippians 3:6). But he is a persecutor of the church. Law appeals to the flesh, but nothing that is pleasing to God can come forth from it. Abram has to learn that and we have to learn this.

If someone succeeds in building up his own righteousness, he always will look down on others who have no high opinion of themselves and only want to live by grace. Thus Hagar becomes arrogant and looks despicable down on Sarai (cf. Luke 18:11).

When Sarai presents things again as they are to God – Hagar is a bondwoman after all – Hagar flees.

Genesis 17:5

Abram, Sarai and Hagar

Abram’s stay in Egypt (Genesis 12:10-20) brought him quite a lot: a lot of shame, a lot of goods, and also Hagar. Here it appears that his stay in Egypt will have a terrible and long aftermath. A believer can be restored from a stay in the world, but his stay can have long-term consequences. Ishmael was born of Hagar and his descendants will be Israel’s most bitter enemies – and they are to this day.

There are more lessons in this history. God had promised Abram numerous offspring. That seems to fail, because Sarai can’t have children. Sarai acknowledges that her barrenness is from the LORD, because He prevented her from bearing children. However, she can no longer bear this test and comes up with an idea to have children by another way, by her own way. She proposes that Abram goes in to Hagar. Maybe there will come from Hagar an heir from whom her offspring will be built.

Abram listens. He is as guilty here as Sarai is, or in fact even more guilty. He too succumbed to the temptation to do something himself, because it takes so long for God to fulfill His promise. And the intention succeeds. But this is not the way God fulfills His promise.

Lack of patience and confidence that God will truly fulfill His promises has led many to premature, self-perpetuating action, the consequences of which sometimes have to be borne throughout the rest of life. In Genesis it becomes increasingly clear that every human being and every people who owes their existence to the election of God must live in faith. Human efforts will not help.

In the letter to the Galatians, Paul extensively teaches that Hagar and Sarai represent two principles (Galatians 4:21-31). Hagar represents law and Sarai represents grace. God wants to give Abram and Sarai the heir by grace. But man by nature is not inclined to live by grace. Making a personal contribution, an effort to earn what God promises, is much more according to his nature. That is why Hagar represents the law.

The law is given to tell man what he must do to get life: “Do this and you shall live” (Leviticus 18:5). However, every human being fails in keeping the law and thus comes under the curse of the law. By keeping the law, by one’s own power, the promise of God is not obtainable. God’s promises are only for those who live by grace. That is the lesson Abram is taught and we have to learn it also.

At first it seems that their method is successful. People can achieve a lot. Just look at Paul, who can say that he is blameless as to the righteousness which is in the law (Philippians 3:6). But he is a persecutor of the church. Law appeals to the flesh, but nothing that is pleasing to God can come forth from it. Abram has to learn that and we have to learn this.

If someone succeeds in building up his own righteousness, he always will look down on others who have no high opinion of themselves and only want to live by grace. Thus Hagar becomes arrogant and looks despicable down on Sarai (cf. Luke 18:11).

When Sarai presents things again as they are to God – Hagar is a bondwoman after all – Hagar flees.

Genesis 17:6

Abram, Sarai and Hagar

Abram’s stay in Egypt (Genesis 12:10-20) brought him quite a lot: a lot of shame, a lot of goods, and also Hagar. Here it appears that his stay in Egypt will have a terrible and long aftermath. A believer can be restored from a stay in the world, but his stay can have long-term consequences. Ishmael was born of Hagar and his descendants will be Israel’s most bitter enemies – and they are to this day.

There are more lessons in this history. God had promised Abram numerous offspring. That seems to fail, because Sarai can’t have children. Sarai acknowledges that her barrenness is from the LORD, because He prevented her from bearing children. However, she can no longer bear this test and comes up with an idea to have children by another way, by her own way. She proposes that Abram goes in to Hagar. Maybe there will come from Hagar an heir from whom her offspring will be built.

Abram listens. He is as guilty here as Sarai is, or in fact even more guilty. He too succumbed to the temptation to do something himself, because it takes so long for God to fulfill His promise. And the intention succeeds. But this is not the way God fulfills His promise.

Lack of patience and confidence that God will truly fulfill His promises has led many to premature, self-perpetuating action, the consequences of which sometimes have to be borne throughout the rest of life. In Genesis it becomes increasingly clear that every human being and every people who owes their existence to the election of God must live in faith. Human efforts will not help.

In the letter to the Galatians, Paul extensively teaches that Hagar and Sarai represent two principles (Galatians 4:21-31). Hagar represents law and Sarai represents grace. God wants to give Abram and Sarai the heir by grace. But man by nature is not inclined to live by grace. Making a personal contribution, an effort to earn what God promises, is much more according to his nature. That is why Hagar represents the law.

The law is given to tell man what he must do to get life: “Do this and you shall live” (Leviticus 18:5). However, every human being fails in keeping the law and thus comes under the curse of the law. By keeping the law, by one’s own power, the promise of God is not obtainable. God’s promises are only for those who live by grace. That is the lesson Abram is taught and we have to learn it also.

At first it seems that their method is successful. People can achieve a lot. Just look at Paul, who can say that he is blameless as to the righteousness which is in the law (Philippians 3:6). But he is a persecutor of the church. Law appeals to the flesh, but nothing that is pleasing to God can come forth from it. Abram has to learn that and we have to learn this.

If someone succeeds in building up his own righteousness, he always will look down on others who have no high opinion of themselves and only want to live by grace. Thus Hagar becomes arrogant and looks despicable down on Sarai (cf. Luke 18:11).

When Sarai presents things again as they are to God – Hagar is a bondwoman after all – Hagar flees.

Genesis 17:7

Abram, Sarai and Hagar

Abram’s stay in Egypt (Genesis 12:10-20) brought him quite a lot: a lot of shame, a lot of goods, and also Hagar. Here it appears that his stay in Egypt will have a terrible and long aftermath. A believer can be restored from a stay in the world, but his stay can have long-term consequences. Ishmael was born of Hagar and his descendants will be Israel’s most bitter enemies – and they are to this day.

There are more lessons in this history. God had promised Abram numerous offspring. That seems to fail, because Sarai can’t have children. Sarai acknowledges that her barrenness is from the LORD, because He prevented her from bearing children. However, she can no longer bear this test and comes up with an idea to have children by another way, by her own way. She proposes that Abram goes in to Hagar. Maybe there will come from Hagar an heir from whom her offspring will be built.

Abram listens. He is as guilty here as Sarai is, or in fact even more guilty. He too succumbed to the temptation to do something himself, because it takes so long for God to fulfill His promise. And the intention succeeds. But this is not the way God fulfills His promise.

Lack of patience and confidence that God will truly fulfill His promises has led many to premature, self-perpetuating action, the consequences of which sometimes have to be borne throughout the rest of life. In Genesis it becomes increasingly clear that every human being and every people who owes their existence to the election of God must live in faith. Human efforts will not help.

In the letter to the Galatians, Paul extensively teaches that Hagar and Sarai represent two principles (Galatians 4:21-31). Hagar represents law and Sarai represents grace. God wants to give Abram and Sarai the heir by grace. But man by nature is not inclined to live by grace. Making a personal contribution, an effort to earn what God promises, is much more according to his nature. That is why Hagar represents the law.

The law is given to tell man what he must do to get life: “Do this and you shall live” (Leviticus 18:5). However, every human being fails in keeping the law and thus comes under the curse of the law. By keeping the law, by one’s own power, the promise of God is not obtainable. God’s promises are only for those who live by grace. That is the lesson Abram is taught and we have to learn it also.

At first it seems that their method is successful. People can achieve a lot. Just look at Paul, who can say that he is blameless as to the righteousness which is in the law (Philippians 3:6). But he is a persecutor of the church. Law appeals to the flesh, but nothing that is pleasing to God can come forth from it. Abram has to learn that and we have to learn this.

If someone succeeds in building up his own righteousness, he always will look down on others who have no high opinion of themselves and only want to live by grace. Thus Hagar becomes arrogant and looks despicable down on Sarai (cf. Luke 18:11).

When Sarai presents things again as they are to God – Hagar is a bondwoman after all – Hagar flees.

Genesis 17:8

Abram, Sarai and Hagar

Abram’s stay in Egypt (Genesis 12:10-20) brought him quite a lot: a lot of shame, a lot of goods, and also Hagar. Here it appears that his stay in Egypt will have a terrible and long aftermath. A believer can be restored from a stay in the world, but his stay can have long-term consequences. Ishmael was born of Hagar and his descendants will be Israel’s most bitter enemies – and they are to this day.

There are more lessons in this history. God had promised Abram numerous offspring. That seems to fail, because Sarai can’t have children. Sarai acknowledges that her barrenness is from the LORD, because He prevented her from bearing children. However, she can no longer bear this test and comes up with an idea to have children by another way, by her own way. She proposes that Abram goes in to Hagar. Maybe there will come from Hagar an heir from whom her offspring will be built.

Abram listens. He is as guilty here as Sarai is, or in fact even more guilty. He too succumbed to the temptation to do something himself, because it takes so long for God to fulfill His promise. And the intention succeeds. But this is not the way God fulfills His promise.

Lack of patience and confidence that God will truly fulfill His promises has led many to premature, self-perpetuating action, the consequences of which sometimes have to be borne throughout the rest of life. In Genesis it becomes increasingly clear that every human being and every people who owes their existence to the election of God must live in faith. Human efforts will not help.

In the letter to the Galatians, Paul extensively teaches that Hagar and Sarai represent two principles (Galatians 4:21-31). Hagar represents law and Sarai represents grace. God wants to give Abram and Sarai the heir by grace. But man by nature is not inclined to live by grace. Making a personal contribution, an effort to earn what God promises, is much more according to his nature. That is why Hagar represents the law.

The law is given to tell man what he must do to get life: “Do this and you shall live” (Leviticus 18:5). However, every human being fails in keeping the law and thus comes under the curse of the law. By keeping the law, by one’s own power, the promise of God is not obtainable. God’s promises are only for those who live by grace. That is the lesson Abram is taught and we have to learn it also.

At first it seems that their method is successful. People can achieve a lot. Just look at Paul, who can say that he is blameless as to the righteousness which is in the law (Philippians 3:6). But he is a persecutor of the church. Law appeals to the flesh, but nothing that is pleasing to God can come forth from it. Abram has to learn that and we have to learn this.

If someone succeeds in building up his own righteousness, he always will look down on others who have no high opinion of themselves and only want to live by grace. Thus Hagar becomes arrogant and looks despicable down on Sarai (cf. Luke 18:11).

When Sarai presents things again as they are to God – Hagar is a bondwoman after all – Hagar flees.

Genesis 17:9

Abram, Sarai and Hagar

Abram’s stay in Egypt (Genesis 12:10-20) brought him quite a lot: a lot of shame, a lot of goods, and also Hagar. Here it appears that his stay in Egypt will have a terrible and long aftermath. A believer can be restored from a stay in the world, but his stay can have long-term consequences. Ishmael was born of Hagar and his descendants will be Israel’s most bitter enemies – and they are to this day.

There are more lessons in this history. God had promised Abram numerous offspring. That seems to fail, because Sarai can’t have children. Sarai acknowledges that her barrenness is from the LORD, because He prevented her from bearing children. However, she can no longer bear this test and comes up with an idea to have children by another way, by her own way. She proposes that Abram goes in to Hagar. Maybe there will come from Hagar an heir from whom her offspring will be built.

Abram listens. He is as guilty here as Sarai is, or in fact even more guilty. He too succumbed to the temptation to do something himself, because it takes so long for God to fulfill His promise. And the intention succeeds. But this is not the way God fulfills His promise.

Lack of patience and confidence that God will truly fulfill His promises has led many to premature, self-perpetuating action, the consequences of which sometimes have to be borne throughout the rest of life. In Genesis it becomes increasingly clear that every human being and every people who owes their existence to the election of God must live in faith. Human efforts will not help.

In the letter to the Galatians, Paul extensively teaches that Hagar and Sarai represent two principles (Galatians 4:21-31). Hagar represents law and Sarai represents grace. God wants to give Abram and Sarai the heir by grace. But man by nature is not inclined to live by grace. Making a personal contribution, an effort to earn what God promises, is much more according to his nature. That is why Hagar represents the law.

The law is given to tell man what he must do to get life: “Do this and you shall live” (Leviticus 18:5). However, every human being fails in keeping the law and thus comes under the curse of the law. By keeping the law, by one’s own power, the promise of God is not obtainable. God’s promises are only for those who live by grace. That is the lesson Abram is taught and we have to learn it also.

At first it seems that their method is successful. People can achieve a lot. Just look at Paul, who can say that he is blameless as to the righteousness which is in the law (Philippians 3:6). But he is a persecutor of the church. Law appeals to the flesh, but nothing that is pleasing to God can come forth from it. Abram has to learn that and we have to learn this.

If someone succeeds in building up his own righteousness, he always will look down on others who have no high opinion of themselves and only want to live by grace. Thus Hagar becomes arrogant and looks despicable down on Sarai (cf. Luke 18:11).

When Sarai presents things again as they are to God – Hagar is a bondwoman after all – Hagar flees.

Genesis 17:10

Hagar and Ishmael

“The Angel of the LORD” is the form in which the Lord Jesus appears in the Old Testament, that is, before His coming as Man on earth. He is Yahweh, the LORD. He follows Hagar and finds her on the way to Shur, that is the way to Egypt, the country where she comes from. He calls her by her true name: “Sarai’s maid.”

The questions He asks are meant for her. He knows her well and knows everything about her (cf. John 4:29). Through His questions He wants to remind her of where she comes from and make her see where she is going. She comes from a place of blessing and is on her way to destruction. It will be a great humiliation to return to Sarai, but it will be the best choice.

As for the child that she will bear, the LORD also makes an announcement concerning him. She must give him the name “Ishmael”, which means “God hears”. In his name he will carry with him the constant remembrance of God. Will he live up to his name? The LORD also makes an announcement on this subject. He will be “a wild donkey of a man” (Genesis 16:12). His character will not match his name. Untied, free, without taking anyone into account, the boy will develop. He will show in his life that he is a son of Hagar.

In a symbolic sense it means that he will be an animal of burden, that is a donkey, that will throw his burden off. He is a picture of Israel under the law, which takes no account of that law. The result is that all chase away and repress Israel (Deuteronomy 28:25; 33).

Thankful for His looking after her – she did not look for Him, but He for her – she calls him “a God who sees”. She acknowledges the grace He has shown her. The place where she has spoken with the LORD is called “Beer-lahai-roi”, meaning “the well of the Living One Who sees me” or “the well of the Living One revealing Himself”. Here we have a picture of the Word of God, for therein God reveals Himself, in it He shows Himself. This well is mentioned twice more (Genesis 24:62; Genesis 25:11). Later God also reveals Himself in the Lord Jesus by a well to a woman who is actually fleeing (John 4:6-7; 25-26).

Hagar has come to know God as the God Who hears – that is how she had to call her son – and the God Who sees. To know God as the God Who hears and sees is a great encouragement for the faith that is put to the test.

Genesis 17:11

Hagar and Ishmael

“The Angel of the LORD” is the form in which the Lord Jesus appears in the Old Testament, that is, before His coming as Man on earth. He is Yahweh, the LORD. He follows Hagar and finds her on the way to Shur, that is the way to Egypt, the country where she comes from. He calls her by her true name: “Sarai’s maid.”

The questions He asks are meant for her. He knows her well and knows everything about her (cf. John 4:29). Through His questions He wants to remind her of where she comes from and make her see where she is going. She comes from a place of blessing and is on her way to destruction. It will be a great humiliation to return to Sarai, but it will be the best choice.

As for the child that she will bear, the LORD also makes an announcement concerning him. She must give him the name “Ishmael”, which means “God hears”. In his name he will carry with him the constant remembrance of God. Will he live up to his name? The LORD also makes an announcement on this subject. He will be “a wild donkey of a man” (Genesis 16:12). His character will not match his name. Untied, free, without taking anyone into account, the boy will develop. He will show in his life that he is a son of Hagar.

In a symbolic sense it means that he will be an animal of burden, that is a donkey, that will throw his burden off. He is a picture of Israel under the law, which takes no account of that law. The result is that all chase away and repress Israel (Deuteronomy 28:25; 33).

Thankful for His looking after her – she did not look for Him, but He for her – she calls him “a God who sees”. She acknowledges the grace He has shown her. The place where she has spoken with the LORD is called “Beer-lahai-roi”, meaning “the well of the Living One Who sees me” or “the well of the Living One revealing Himself”. Here we have a picture of the Word of God, for therein God reveals Himself, in it He shows Himself. This well is mentioned twice more (Genesis 24:62; Genesis 25:11). Later God also reveals Himself in the Lord Jesus by a well to a woman who is actually fleeing (John 4:6-7; 25-26).

Hagar has come to know God as the God Who hears – that is how she had to call her son – and the God Who sees. To know God as the God Who hears and sees is a great encouragement for the faith that is put to the test.

Genesis 17:12

Hagar and Ishmael

“The Angel of the LORD” is the form in which the Lord Jesus appears in the Old Testament, that is, before His coming as Man on earth. He is Yahweh, the LORD. He follows Hagar and finds her on the way to Shur, that is the way to Egypt, the country where she comes from. He calls her by her true name: “Sarai’s maid.”

The questions He asks are meant for her. He knows her well and knows everything about her (cf. John 4:29). Through His questions He wants to remind her of where she comes from and make her see where she is going. She comes from a place of blessing and is on her way to destruction. It will be a great humiliation to return to Sarai, but it will be the best choice.

As for the child that she will bear, the LORD also makes an announcement concerning him. She must give him the name “Ishmael”, which means “God hears”. In his name he will carry with him the constant remembrance of God. Will he live up to his name? The LORD also makes an announcement on this subject. He will be “a wild donkey of a man” (Genesis 16:12). His character will not match his name. Untied, free, without taking anyone into account, the boy will develop. He will show in his life that he is a son of Hagar.

In a symbolic sense it means that he will be an animal of burden, that is a donkey, that will throw his burden off. He is a picture of Israel under the law, which takes no account of that law. The result is that all chase away and repress Israel (Deuteronomy 28:25; 33).

Thankful for His looking after her – she did not look for Him, but He for her – she calls him “a God who sees”. She acknowledges the grace He has shown her. The place where she has spoken with the LORD is called “Beer-lahai-roi”, meaning “the well of the Living One Who sees me” or “the well of the Living One revealing Himself”. Here we have a picture of the Word of God, for therein God reveals Himself, in it He shows Himself. This well is mentioned twice more (Genesis 24:62; Genesis 25:11). Later God also reveals Himself in the Lord Jesus by a well to a woman who is actually fleeing (John 4:6-7; 25-26).

Hagar has come to know God as the God Who hears – that is how she had to call her son – and the God Who sees. To know God as the God Who hears and sees is a great encouragement for the faith that is put to the test.

Genesis 17:13

Hagar and Ishmael

“The Angel of the LORD” is the form in which the Lord Jesus appears in the Old Testament, that is, before His coming as Man on earth. He is Yahweh, the LORD. He follows Hagar and finds her on the way to Shur, that is the way to Egypt, the country where she comes from. He calls her by her true name: “Sarai’s maid.”

The questions He asks are meant for her. He knows her well and knows everything about her (cf. John 4:29). Through His questions He wants to remind her of where she comes from and make her see where she is going. She comes from a place of blessing and is on her way to destruction. It will be a great humiliation to return to Sarai, but it will be the best choice.

As for the child that she will bear, the LORD also makes an announcement concerning him. She must give him the name “Ishmael”, which means “God hears”. In his name he will carry with him the constant remembrance of God. Will he live up to his name? The LORD also makes an announcement on this subject. He will be “a wild donkey of a man” (Genesis 16:12). His character will not match his name. Untied, free, without taking anyone into account, the boy will develop. He will show in his life that he is a son of Hagar.

In a symbolic sense it means that he will be an animal of burden, that is a donkey, that will throw his burden off. He is a picture of Israel under the law, which takes no account of that law. The result is that all chase away and repress Israel (Deuteronomy 28:25; 33).

Thankful for His looking after her – she did not look for Him, but He for her – she calls him “a God who sees”. She acknowledges the grace He has shown her. The place where she has spoken with the LORD is called “Beer-lahai-roi”, meaning “the well of the Living One Who sees me” or “the well of the Living One revealing Himself”. Here we have a picture of the Word of God, for therein God reveals Himself, in it He shows Himself. This well is mentioned twice more (Genesis 24:62; Genesis 25:11). Later God also reveals Himself in the Lord Jesus by a well to a woman who is actually fleeing (John 4:6-7; 25-26).

Hagar has come to know God as the God Who hears – that is how she had to call her son – and the God Who sees. To know God as the God Who hears and sees is a great encouragement for the faith that is put to the test.

Genesis 17:14

Hagar and Ishmael

“The Angel of the LORD” is the form in which the Lord Jesus appears in the Old Testament, that is, before His coming as Man on earth. He is Yahweh, the LORD. He follows Hagar and finds her on the way to Shur, that is the way to Egypt, the country where she comes from. He calls her by her true name: “Sarai’s maid.”

The questions He asks are meant for her. He knows her well and knows everything about her (cf. John 4:29). Through His questions He wants to remind her of where she comes from and make her see where she is going. She comes from a place of blessing and is on her way to destruction. It will be a great humiliation to return to Sarai, but it will be the best choice.

As for the child that she will bear, the LORD also makes an announcement concerning him. She must give him the name “Ishmael”, which means “God hears”. In his name he will carry with him the constant remembrance of God. Will he live up to his name? The LORD also makes an announcement on this subject. He will be “a wild donkey of a man” (Genesis 16:12). His character will not match his name. Untied, free, without taking anyone into account, the boy will develop. He will show in his life that he is a son of Hagar.

In a symbolic sense it means that he will be an animal of burden, that is a donkey, that will throw his burden off. He is a picture of Israel under the law, which takes no account of that law. The result is that all chase away and repress Israel (Deuteronomy 28:25; 33).

Thankful for His looking after her – she did not look for Him, but He for her – she calls him “a God who sees”. She acknowledges the grace He has shown her. The place where she has spoken with the LORD is called “Beer-lahai-roi”, meaning “the well of the Living One Who sees me” or “the well of the Living One revealing Himself”. Here we have a picture of the Word of God, for therein God reveals Himself, in it He shows Himself. This well is mentioned twice more (Genesis 24:62; Genesis 25:11). Later God also reveals Himself in the Lord Jesus by a well to a woman who is actually fleeing (John 4:6-7; 25-26).

Hagar has come to know God as the God Who hears – that is how she had to call her son – and the God Who sees. To know God as the God Who hears and sees is a great encouragement for the faith that is put to the test.

Genesis 17:15

Hagar and Ishmael

“The Angel of the LORD” is the form in which the Lord Jesus appears in the Old Testament, that is, before His coming as Man on earth. He is Yahweh, the LORD. He follows Hagar and finds her on the way to Shur, that is the way to Egypt, the country where she comes from. He calls her by her true name: “Sarai’s maid.”

The questions He asks are meant for her. He knows her well and knows everything about her (cf. John 4:29). Through His questions He wants to remind her of where she comes from and make her see where she is going. She comes from a place of blessing and is on her way to destruction. It will be a great humiliation to return to Sarai, but it will be the best choice.

As for the child that she will bear, the LORD also makes an announcement concerning him. She must give him the name “Ishmael”, which means “God hears”. In his name he will carry with him the constant remembrance of God. Will he live up to his name? The LORD also makes an announcement on this subject. He will be “a wild donkey of a man” (Genesis 16:12). His character will not match his name. Untied, free, without taking anyone into account, the boy will develop. He will show in his life that he is a son of Hagar.

In a symbolic sense it means that he will be an animal of burden, that is a donkey, that will throw his burden off. He is a picture of Israel under the law, which takes no account of that law. The result is that all chase away and repress Israel (Deuteronomy 28:25; 33).

Thankful for His looking after her – she did not look for Him, but He for her – she calls him “a God who sees”. She acknowledges the grace He has shown her. The place where she has spoken with the LORD is called “Beer-lahai-roi”, meaning “the well of the Living One Who sees me” or “the well of the Living One revealing Himself”. Here we have a picture of the Word of God, for therein God reveals Himself, in it He shows Himself. This well is mentioned twice more (Genesis 24:62; Genesis 25:11). Later God also reveals Himself in the Lord Jesus by a well to a woman who is actually fleeing (John 4:6-7; 25-26).

Hagar has come to know God as the God Who hears – that is how she had to call her son – and the God Who sees. To know God as the God Who hears and sees is a great encouragement for the faith that is put to the test.

Genesis 17:16

Hagar and Ishmael

“The Angel of the LORD” is the form in which the Lord Jesus appears in the Old Testament, that is, before His coming as Man on earth. He is Yahweh, the LORD. He follows Hagar and finds her on the way to Shur, that is the way to Egypt, the country where she comes from. He calls her by her true name: “Sarai’s maid.”

The questions He asks are meant for her. He knows her well and knows everything about her (cf. John 4:29). Through His questions He wants to remind her of where she comes from and make her see where she is going. She comes from a place of blessing and is on her way to destruction. It will be a great humiliation to return to Sarai, but it will be the best choice.

As for the child that she will bear, the LORD also makes an announcement concerning him. She must give him the name “Ishmael”, which means “God hears”. In his name he will carry with him the constant remembrance of God. Will he live up to his name? The LORD also makes an announcement on this subject. He will be “a wild donkey of a man” (Genesis 16:12). His character will not match his name. Untied, free, without taking anyone into account, the boy will develop. He will show in his life that he is a son of Hagar.

In a symbolic sense it means that he will be an animal of burden, that is a donkey, that will throw his burden off. He is a picture of Israel under the law, which takes no account of that law. The result is that all chase away and repress Israel (Deuteronomy 28:25; 33).

Thankful for His looking after her – she did not look for Him, but He for her – she calls him “a God who sees”. She acknowledges the grace He has shown her. The place where she has spoken with the LORD is called “Beer-lahai-roi”, meaning “the well of the Living One Who sees me” or “the well of the Living One revealing Himself”. Here we have a picture of the Word of God, for therein God reveals Himself, in it He shows Himself. This well is mentioned twice more (Genesis 24:62; Genesis 25:11). Later God also reveals Himself in the Lord Jesus by a well to a woman who is actually fleeing (John 4:6-7; 25-26).

Hagar has come to know God as the God Who hears – that is how she had to call her son – and the God Who sees. To know God as the God Who hears and sees is a great encouragement for the faith that is put to the test.

Genesis 17:17

Hagar and Ishmael

“The Angel of the LORD” is the form in which the Lord Jesus appears in the Old Testament, that is, before His coming as Man on earth. He is Yahweh, the LORD. He follows Hagar and finds her on the way to Shur, that is the way to Egypt, the country where she comes from. He calls her by her true name: “Sarai’s maid.”

The questions He asks are meant for her. He knows her well and knows everything about her (cf. John 4:29). Through His questions He wants to remind her of where she comes from and make her see where she is going. She comes from a place of blessing and is on her way to destruction. It will be a great humiliation to return to Sarai, but it will be the best choice.

As for the child that she will bear, the LORD also makes an announcement concerning him. She must give him the name “Ishmael”, which means “God hears”. In his name he will carry with him the constant remembrance of God. Will he live up to his name? The LORD also makes an announcement on this subject. He will be “a wild donkey of a man” (Genesis 16:12). His character will not match his name. Untied, free, without taking anyone into account, the boy will develop. He will show in his life that he is a son of Hagar.

In a symbolic sense it means that he will be an animal of burden, that is a donkey, that will throw his burden off. He is a picture of Israel under the law, which takes no account of that law. The result is that all chase away and repress Israel (Deuteronomy 28:25; 33).

Thankful for His looking after her – she did not look for Him, but He for her – she calls him “a God who sees”. She acknowledges the grace He has shown her. The place where she has spoken with the LORD is called “Beer-lahai-roi”, meaning “the well of the Living One Who sees me” or “the well of the Living One revealing Himself”. Here we have a picture of the Word of God, for therein God reveals Himself, in it He shows Himself. This well is mentioned twice more (Genesis 24:62; Genesis 25:11). Later God also reveals Himself in the Lord Jesus by a well to a woman who is actually fleeing (John 4:6-7; 25-26).

Hagar has come to know God as the God Who hears – that is how she had to call her son – and the God Who sees. To know God as the God Who hears and sees is a great encouragement for the faith that is put to the test.

Genesis 17:18

Abram Gets Ishmael

Abram gets Ishmael when he is eighty-six years old. He gives him the name which the angel of the LORD called Hagar. Maybe he has mistaken him for the promised seed, until the moment God’s counsel has got through to him. It will take another fourteen years before the true heir is born.

Genesis 17:19

Abram Gets Ishmael

Abram gets Ishmael when he is eighty-six years old. He gives him the name which the angel of the LORD called Hagar. Maybe he has mistaken him for the promised seed, until the moment God’s counsel has got through to him. It will take another fourteen years before the true heir is born.

Genesis 17:21

God’s Covenant with Abraham

The LORD appears for the second time to Abram. He presents himself as El Shaddai, that is “God Almighty”. Here it is not “LORD God”, because this time it is not about Who He is for Abram, but about Who He is in Himself. This is an enormous encouragement for the believing Abram to live in the land where he has nothing yet, but what his descendants will inherit. To know God in this way is also a great encouragement for us, who equally live by faith. It is a great privilege to walk before God, the Almighty, and to be always aware that He is with you.

At the same time, God can only expect this walk to be blameless, impeccable. That’s why He adds this. We can’t fill in that walk as we like. We know that Abram is not perfect and that we are not. But God can never adjust His measure to who man is (cf. Matthew 5:48).

In the relationship just established, God makes His covenant with Abram. He will explain in more detail what He said in Genesis 15 (Genesis 15:18). In this covenant He unfolds His counsel regarding Abram, whom He also gives another name: Abraham. “Abram” means “exalted father”; “Abraham” means “father of a crowd”. In the sense of the name “Abraham” the content of God’s covenant is reflected. It is a covenant with Abraham and his descendants. His offspring shall be so great that he shall become the father of a multitude of nations.

This is his physical offspring, as it becomes clear in the following verses through circumcision, which is carried out only on all from Israelite. The other nations will also be blessed on the basis of this covenant, for through Israel the blessing will go everywhere. Furthermore he is the father of a crowd in a spiritual sense because he is also the father of all who walk in the footsteps of his faith: “And he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised” (Romans 4:11-12).

Genesis 17:22

God’s Covenant with Abraham

The LORD appears for the second time to Abram. He presents himself as El Shaddai, that is “God Almighty”. Here it is not “LORD God”, because this time it is not about Who He is for Abram, but about Who He is in Himself. This is an enormous encouragement for the believing Abram to live in the land where he has nothing yet, but what his descendants will inherit. To know God in this way is also a great encouragement for us, who equally live by faith. It is a great privilege to walk before God, the Almighty, and to be always aware that He is with you.

At the same time, God can only expect this walk to be blameless, impeccable. That’s why He adds this. We can’t fill in that walk as we like. We know that Abram is not perfect and that we are not. But God can never adjust His measure to who man is (cf. Matthew 5:48).

In the relationship just established, God makes His covenant with Abram. He will explain in more detail what He said in Genesis 15 (Genesis 15:18). In this covenant He unfolds His counsel regarding Abram, whom He also gives another name: Abraham. “Abram” means “exalted father”; “Abraham” means “father of a crowd”. In the sense of the name “Abraham” the content of God’s covenant is reflected. It is a covenant with Abraham and his descendants. His offspring shall be so great that he shall become the father of a multitude of nations.

This is his physical offspring, as it becomes clear in the following verses through circumcision, which is carried out only on all from Israelite. The other nations will also be blessed on the basis of this covenant, for through Israel the blessing will go everywhere. Furthermore he is the father of a crowd in a spiritual sense because he is also the father of all who walk in the footsteps of his faith: “And he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised” (Romans 4:11-12).

Genesis 17:23

God’s Covenant with Abraham

The LORD appears for the second time to Abram. He presents himself as El Shaddai, that is “God Almighty”. Here it is not “LORD God”, because this time it is not about Who He is for Abram, but about Who He is in Himself. This is an enormous encouragement for the believing Abram to live in the land where he has nothing yet, but what his descendants will inherit. To know God in this way is also a great encouragement for us, who equally live by faith. It is a great privilege to walk before God, the Almighty, and to be always aware that He is with you.

At the same time, God can only expect this walk to be blameless, impeccable. That’s why He adds this. We can’t fill in that walk as we like. We know that Abram is not perfect and that we are not. But God can never adjust His measure to who man is (cf. Matthew 5:48).

In the relationship just established, God makes His covenant with Abram. He will explain in more detail what He said in Genesis 15 (Genesis 15:18). In this covenant He unfolds His counsel regarding Abram, whom He also gives another name: Abraham. “Abram” means “exalted father”; “Abraham” means “father of a crowd”. In the sense of the name “Abraham” the content of God’s covenant is reflected. It is a covenant with Abraham and his descendants. His offspring shall be so great that he shall become the father of a multitude of nations.

This is his physical offspring, as it becomes clear in the following verses through circumcision, which is carried out only on all from Israelite. The other nations will also be blessed on the basis of this covenant, for through Israel the blessing will go everywhere. Furthermore he is the father of a crowd in a spiritual sense because he is also the father of all who walk in the footsteps of his faith: “And he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised” (Romans 4:11-12).

Genesis 17:24

God’s Covenant with Abraham

The LORD appears for the second time to Abram. He presents himself as El Shaddai, that is “God Almighty”. Here it is not “LORD God”, because this time it is not about Who He is for Abram, but about Who He is in Himself. This is an enormous encouragement for the believing Abram to live in the land where he has nothing yet, but what his descendants will inherit. To know God in this way is also a great encouragement for us, who equally live by faith. It is a great privilege to walk before God, the Almighty, and to be always aware that He is with you.

At the same time, God can only expect this walk to be blameless, impeccable. That’s why He adds this. We can’t fill in that walk as we like. We know that Abram is not perfect and that we are not. But God can never adjust His measure to who man is (cf. Matthew 5:48).

In the relationship just established, God makes His covenant with Abram. He will explain in more detail what He said in Genesis 15 (Genesis 15:18). In this covenant He unfolds His counsel regarding Abram, whom He also gives another name: Abraham. “Abram” means “exalted father”; “Abraham” means “father of a crowd”. In the sense of the name “Abraham” the content of God’s covenant is reflected. It is a covenant with Abraham and his descendants. His offspring shall be so great that he shall become the father of a multitude of nations.

This is his physical offspring, as it becomes clear in the following verses through circumcision, which is carried out only on all from Israelite. The other nations will also be blessed on the basis of this covenant, for through Israel the blessing will go everywhere. Furthermore he is the father of a crowd in a spiritual sense because he is also the father of all who walk in the footsteps of his faith: “And he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised” (Romans 4:11-12).

Genesis 17:25

God’s Covenant with Abraham

The LORD appears for the second time to Abram. He presents himself as El Shaddai, that is “God Almighty”. Here it is not “LORD God”, because this time it is not about Who He is for Abram, but about Who He is in Himself. This is an enormous encouragement for the believing Abram to live in the land where he has nothing yet, but what his descendants will inherit. To know God in this way is also a great encouragement for us, who equally live by faith. It is a great privilege to walk before God, the Almighty, and to be always aware that He is with you.

At the same time, God can only expect this walk to be blameless, impeccable. That’s why He adds this. We can’t fill in that walk as we like. We know that Abram is not perfect and that we are not. But God can never adjust His measure to who man is (cf. Matthew 5:48).

In the relationship just established, God makes His covenant with Abram. He will explain in more detail what He said in Genesis 15 (Genesis 15:18). In this covenant He unfolds His counsel regarding Abram, whom He also gives another name: Abraham. “Abram” means “exalted father”; “Abraham” means “father of a crowd”. In the sense of the name “Abraham” the content of God’s covenant is reflected. It is a covenant with Abraham and his descendants. His offspring shall be so great that he shall become the father of a multitude of nations.

This is his physical offspring, as it becomes clear in the following verses through circumcision, which is carried out only on all from Israelite. The other nations will also be blessed on the basis of this covenant, for through Israel the blessing will go everywhere. Furthermore he is the father of a crowd in a spiritual sense because he is also the father of all who walk in the footsteps of his faith: “And he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised” (Romans 4:11-12).

Genesis 17:26

God’s Covenant with Abraham

The LORD appears for the second time to Abram. He presents himself as El Shaddai, that is “God Almighty”. Here it is not “LORD God”, because this time it is not about Who He is for Abram, but about Who He is in Himself. This is an enormous encouragement for the believing Abram to live in the land where he has nothing yet, but what his descendants will inherit. To know God in this way is also a great encouragement for us, who equally live by faith. It is a great privilege to walk before God, the Almighty, and to be always aware that He is with you.

At the same time, God can only expect this walk to be blameless, impeccable. That’s why He adds this. We can’t fill in that walk as we like. We know that Abram is not perfect and that we are not. But God can never adjust His measure to who man is (cf. Matthew 5:48).

In the relationship just established, God makes His covenant with Abram. He will explain in more detail what He said in Genesis 15 (Genesis 15:18). In this covenant He unfolds His counsel regarding Abram, whom He also gives another name: Abraham. “Abram” means “exalted father”; “Abraham” means “father of a crowd”. In the sense of the name “Abraham” the content of God’s covenant is reflected. It is a covenant with Abraham and his descendants. His offspring shall be so great that he shall become the father of a multitude of nations.

This is his physical offspring, as it becomes clear in the following verses through circumcision, which is carried out only on all from Israelite. The other nations will also be blessed on the basis of this covenant, for through Israel the blessing will go everywhere. Furthermore he is the father of a crowd in a spiritual sense because he is also the father of all who walk in the footsteps of his faith: “And he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised” (Romans 4:11-12).

Genesis 17:27

God’s Covenant with Abraham

The LORD appears for the second time to Abram. He presents himself as El Shaddai, that is “God Almighty”. Here it is not “LORD God”, because this time it is not about Who He is for Abram, but about Who He is in Himself. This is an enormous encouragement for the believing Abram to live in the land where he has nothing yet, but what his descendants will inherit. To know God in this way is also a great encouragement for us, who equally live by faith. It is a great privilege to walk before God, the Almighty, and to be always aware that He is with you.

At the same time, God can only expect this walk to be blameless, impeccable. That’s why He adds this. We can’t fill in that walk as we like. We know that Abram is not perfect and that we are not. But God can never adjust His measure to who man is (cf. Matthew 5:48).

In the relationship just established, God makes His covenant with Abram. He will explain in more detail what He said in Genesis 15 (Genesis 15:18). In this covenant He unfolds His counsel regarding Abram, whom He also gives another name: Abraham. “Abram” means “exalted father”; “Abraham” means “father of a crowd”. In the sense of the name “Abraham” the content of God’s covenant is reflected. It is a covenant with Abraham and his descendants. His offspring shall be so great that he shall become the father of a multitude of nations.

This is his physical offspring, as it becomes clear in the following verses through circumcision, which is carried out only on all from Israelite. The other nations will also be blessed on the basis of this covenant, for through Israel the blessing will go everywhere. Furthermore he is the father of a crowd in a spiritual sense because he is also the father of all who walk in the footsteps of his faith: “And he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised” (Romans 4:11-12).