Now these [are] the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bore unto Abraham:
12. Now these are the generations ] Cf. Gen 5:1, Gen 6:9, Gen 10:1, Gen 11:10; Gen 11:27 (P).
Fuente: The Cambridge Bible for Schools and Colleges
12 18 (P). The Descendants of Ishmael
The genealogy of Ishmael is thus disposed of, before the narrative resumes the history of the Chosen Family in the generations of Isaac ( Gen 25:19). It is to be noticed that the sons of Ishmael are twelve in number, like the sons of Nahor (Gen 22:21-24) and of Jacob.
Fuente: The Cambridge Bible for Schools and Colleges
– Section XI. – Isaac
– LII. History of Ishmael
13. nebayot, Nebajoth, heights. qedar, Qedar, black. ‘adbe‘el, Adbeel, miracle of God? mbsam Mibsam, sweet odor.
14. mshma, Mishma, hearing. dumah, Dumah, silence. masa’, Massa, burden.
15. chadar, Chadar, chamber; or chadad, Chadad, sharpness; teyma’, Tema. yetur, Jetur, enclosure, akin to tur, a wall, and tyrah, a wall. napysh, Naphish, breathing. qedemah, Qedemah, before, eastward.
16. chatser, court, village, town.
According to custom, before the history of the principal line is taken up, that of the collateral branch is briefly given. Thus, Cains history is closed before Sheths is commenced; Japheth and Ham are before Shem; Haran and Nahor before Abram. And so the sons of Keturah are first dismissed from the pages of history, and then Ishmael.
Gen 25:12
The present passage begins with the formula, and these are the generations, and forms the eighth document so commencing. The appearance of a document consisting of seven verses is clearly against the supposition that each of these documents is due to a different author. The phrase points to a change of subject, not of author.
Gen 25:13-16
Nebaioth – Isa 60:7 is preserved in the Nabataei inhabiting Arabia Petraea, and extending far toward the East. Kedar Isa 21:17 appears in the Cedrei of Pliny (H. N. 5, 12) who dwell east of Petraea. Adbeel Mibsam, and Mishma are otherwise unknown. The last is connected with the Maisaimeneis of Ptol. (v. 7, 21). Dumah Isa 21:11 is probably Doumetha (Ptol. vi. 19, 7) and Domata (Plin. H. N. 6, 32) and Dumat el-Jendel in Nejd and the Syrian desert. Massa may be preserved in the Masanoi of Ptolemy (v. 19, 2), northeast of Duma. Hadar is Hadad in 1Ch 1:30, the Samaritan Pentateuch, Onkelos, perhaps the Septuagint, and many codices. It is supposed to be Chatteenia (Polyb.), Attene, and to lie between Oman and Bahrein. Tema Job 6:19; Isa 21:14; Jer 25:23 lay on the borders of Nejd and the Syrian desert. Jetur remains in Ituraea, Jedur, northeast of the sea of Galilee. Some suppose the Druses descended from him. Naphish 1Ch 6:19, 1Ch 6:22 lay in the same quarter. Kedemah is otherwise unknown. In their towns and in their castles. The former are unwalled collections of houses or perhaps tents; the latter, fortified keeps or encampments. Twelve princes, one for each tribe, descended from his twelve sons.
Gen 25:17-18
Ishmael dies at the age of a hundred and thirty-seven. From Havilah, on the borders of Arabia Petraea and Felix. Unto Shur, on the borders of Arabia and Egypt. This was the original seat of the Ishmaelites, from which they wandered far into Arabia. In the presence of all his brethren – the descendants of Abraham by Sarah and Keturah, those of Lot, and the Egyptians who were his brethren or near kindred by his mother and wife. He had fallen into the lot of his inheritance. Thus was fulfilled the prediction uttered before his birth Gen 16:12.
Fuente: Albert Barnes’ Notes on the Bible
Gen 25:12-18
These are the generations of Ishmael
I.
The generations of Ishmael
I. THAT THOSE WHO ARE NOT APPOINTED TO THE MOST HONOURABLE PLACE ARE YET CARED FOR BY PROVIDENCE.
II. THAT PROVIDENCE AFFORDS ENCOURAGEMENTS FOR THE SUPPORT OF FAITH AND VIRTUE.
III. THAT THE FAITHFULNESS OF PROVIDENCE MAY BE PROVED ON DIFFERENT LINES. Past and present condition of
(1) Jews,
(2) Ishmaelites. (T. H. Leale.)
The genealogies of the wicked
1. The genealogies of the wicked, God sometimes recorded for His own glory and the sake of the Church (Gen 25:12).
2. God doth by name punctually perform His promise unto His servants, though it be concerning the wicked.
3. God doth vouchsafe a more abundant seed sometimes to the children of the flesh than to the children of the promise. Ishmael hath many sons, it is long till Isaac hath any.
4. Great dignities, commands, and powers below God doth cast upon bondmen in the Church (Gen 25:16). One drachm of grace is above monarchies.
5. A long age may betide an Ishmael, but not a good one.
6. A like death may seem to be both to the righteous and the wicked, but it is not so in truth.
7. The wicked in death are gathered to their people as well as the righteous unto theirs (Gen 25:17).
8. God giveth the lot of habitation, motion and cessation unto the worst of men on earth (Gen 25:18). (G. Hughes, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. These are the generations of Ishmael] The object of the inspired writer seems to be to show how the promises of God were fulfilled to both the branches of Abraham’s family. Isaac has been already referred to; God blessed him according to the promise. He had also promised to multiply Ishmael, and an account of his generation is introduced to show how exactly the promise had also been fulfilled to him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They are here recorded as an evidence of Gods faithfulness in fulfilling his promise made to Abraham, Gen 16:10; 17:20. cir. 1800
Fuente: English Annotations on the Holy Bible by Matthew Poole
Now these [are] the generations of Ishmael, Abraham’s son,…. Or the genealogy of his posterity; and which is given to show that the Lord was not unmindful of his promise made to Abraham, concerning the multiplication of his seed, Ge 16:10:
whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham; see
Ge 16:1.
Fuente: John Gill’s Exposition of the Entire Bible
(Compare 1Ch 1:28-31)
To show that the promises of God, which had been made to Ishmael (Gen 16:10. and Gen 17:20), were fulfilled, a short account is given of his descendants; and according to the settled plan of Genesis, this account precedes the history of Isaac. This is evidently the intention of the list which follows of the twelve sons of Ishmael, who are given as princes of the tribes which sprang from them. Nebajoth and Kedar are mentioned in Isa 60:7 as rich possessors of flocks, and, according to the current opinion which Wetzstein disputes, are the Nabataei et Cedrei of Pliny ( h. n. 5, 12). The Nabataeans held possession of Arabia Petraea, with Petra as their capital, and subsequently extended toward the south and north-east, probably as far as Babylon; so that the name was afterwards transferred to all the tribes to the east of the Jordan, and in the Nabataean writings became a common name for Chaldeans (ancient Babylonians), Syrians, Canaanites, and others. The Kedarenes are mentioned in Isa 21:17 as good bowmen. They dwelt in the desert between Arabia Petraea and Babylon (Isa 42:11; Psa 120:5). According to Wetzstein, they are to be found in the nomad tribes of Arabia Petraea up to Harra. The name Dumah, (Ptol. v. 19, 7, Steph. Byz.), Domata (Plin. 6, 32), has been retained in the modern Dumat el Jendel in Nejd, the Arabian highland, four days’ journey to the north of Taima. – Tema: a trading people (Job 6:19; Isa 21:14; mentioned in Jer 25:23, between Dedan and Bus) in the land of Taima, on the border of Nejd and the Syrian desert. According to Wetzstein, Dma and Tma are still two important places in Eastern Hauran, three-quarters of an hour apart. Jetur and Naphish were neighbours of the tribes of Israel to the east of the Jordan (1Ch 5:19), who made war upon them along with the Hagrites, the of Ptol. and Strabo. From Jetur sprang the Ituraeans, who lived, according to Strabo, near the Trachonians in an almost inaccessible, mountainous, and cavernous country; according to Wetzstein, in the mountains of the Druses in the centre of the Hauran, possibly the forefathers of the modern Druses. The other names are not yet satisfactorily determined. For Adbeel, Mibsam, and Kedma, the Arabian legends give no corresponding names. Mishma is associated by Knobel with the of Ptol. vi. 7, 21, to the N.E. of Medina; Massa with the on the N.E. of Duma; Hadad (the proper reading for Hadar, according to 1Ch 1:30, the lxx, Sam., Masor., and most MSS) with the Arabian coast land, Chathth, between Oman and Bahrein, a district renowned for its lancers ( , Polyb.; Attene, Plin.).
Gen 25:16 These are the Ishmaelites “ in their villages and encampments, twelve princes according to their tribes.” : premises hedged round, then a village without a wall in contrast with a walled town (Lev 25:31). : a circular encampment of tents, the tent village of the Dur of the Bedouins. , here and Num 25:15, is not used of nations, but of the tribe-divisions or single tribes of the Ishmaelites and Midianites, for which the word had apparently become a technical term among them.
Gen 25:17-18 Ishmael died at the age of 137, and his descendants dwelt in Havilah – i.e., according to Gen 10:29, the country of the Chaulotaeans, on the borders of Arabia Petraea and Felix – as far as Shur (the desert of Jifar, Gen 16:7) to the east of Egypt, “in the direction of Assyria.” Havilah and Shur therefore formed the south-eastern and south-western boundaries of the territories of the Ishmaelites, from which they extended their nomadic excursions towards the N.E. as far as the districts under Assyrian rule, i.e., to the lands of the Euphrates, traversing the whole of the desert of Arabia, or (as Josephus says, Ant. i. 12, 4) dwelling from the Euphrates to the Red Sea. Thus, according to the announcement of the angel, Ishmael “encamped in the presence of all his brethren.” , to throw one’s self, to settle down, with the subordinate idea of keeping by force the place you have taken (Jdg 7:12). Luther wavers between corruit, vel cecidit, vel fixit tabernaculum .
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 12-18:
God had promised to bless Ishmael (Ge 21:13) and make of his seed a mighty people, because Abraham was his father. Twelve sons were born to Ishmael. Each became the father of a tribe or nation. Ishmael’s descendants inhabited the wild expanses and mountains of the Arabian Peninsula. Part of their territory overlapped that of Keturah’s descendants. The region includes modern Syria, Jordan, portions of Saudi Arabia, and other areas along the Persian Gulf and the Gulf of Suez.
“Castles,” verse 16, tirah, means tower, or stronghold. Use of this term implies the warlike nature of Ishmael’s descendants.
Fuente: Garner-Howes Baptist Commentary
12. Now these are the generations of Ishmael. This narration is not superfluous. In the commencement of the chapter, Moses alludes to what was done for the sons of Keturah. Here he speaks designedly more at large, for the purpose of showing that the promise of God, given in the seventeenth chapter (Gen 17:1,) was confirmed by its manifest accomplishment. In the first place, it was no common gift of God that Ishmael should have twelve sons who should possess rank and authority over as many tribes; but inasmuch as the event corresponded with the promise, we must chiefly consider the veracity of God, as well as the singular benevolence and honor which he manifested towards his servant Abraham, when, even in those benefits which were merely adventitious, he dealt so kindly and liberally with him; for that may rightly be regarded as adventitious which was superadded to the spiritual covenant: therefore Moses, after he has enumerated the towns in which the posterity of Ishmael was distributed, buries that whole race in oblivion, that substantial perpetuity may remain only in the Church, according to the declaration in Psa 102:28, “the sons of sons shall inhabit.” (24) Further, Moses, as with his finger, shows the wonderful counsel of God, because, in assigning a region distinct from the land of Canaan to the sons of Ishmael, he has both provided for them in future, and kept the inheritance vacant for the sons of Isaac.
(24) “ Filii filiorum habitabunt.” In the English it is, “The children of thy servants shall continue.” — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 25:12. These are the generations.] Forms the eighth document so commencing.
Gen. 25:16. By their towns, and by their castles.] The former are unwalled collections of houses or perhaps tents; the latter fortified keeps or encampments. (Murphy.) Kalish renders the clause, By their villages and by their tents. The Arabs are divided into two classes, the wandering Bedouins, living in tents; and those who dwell in towns and villages.
Gen. 25:17. The years of the life of Ishmael; an hundred and thirty and seven years; and he gave up the ghost and died, and was gathered unto his people.] Ishmaels death is here recorded by anticipation. It happened forty-eight years after Abrahams death, and when Isaac was one hundred and twenty-three years old.
Gen. 25:18. He died in the presence of all his brethren.] Heb. He fell, or, it fell to him. The meaning seems to be, he had settled down, or, fallen into the lot of his inheritance, according to the prediction. (Gen. 16:12.) He was unsubjugated by his brethren though dwelling beside them.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 25:12-18
THE GENERATIONS OF ISHMAEL
This history illustrates the following truths:
I. That those who are not appointed to the most honourable place are yet cared for by Providence. Ishmael was rejected as heir to the birthright, yet God was providing great things for him in the future. A mighty nation ruled by princes was to spring from him. Their roving and military character, their persistence, in spite of enemies and perpetual wars, is an evidence of their wonderful vitality. The control and the favours of Providence were not confined to the chosen people. Gods dealings with the human race reveal the benevolent equity of Providence.
II. That Providence affords encouragements for the support of faith and virtue. The full accomplishment of the prophecies regarding Ishmael was not yet, for they stretched over long periods of time. But they were in course of being fulfilled. Events were opening up and pointing to the end indicated by prophecy. Already twelve princes, with their sovereignties, had sprung from Ishmael (Gen. 25:16). According to the promise made to Hagar, Ishmael died in the presence of all his brethren (Ch. Gen. 16:12). Thus the first steps were taken towards the fulfilment of those promises made to his mother to sustain her drooping spirits, and to his father to reconcile him to the casting out of his first-born son (Gen. 16:10-12; Gen. 21:18; Gen. 17:20; Gen. 21:13). God fulfils so much of His word as is necessary for the encouragement of his people. They have an earnest of their inheritance, and find that in keeping, as well as after keeping His commandments there is great reward.
III. That the faithfulness of Providence may be proved on different lines. We point to the past and present condition of the Jews as proofs of the truth of the Bible. We have a proof equally strong in the past and present condition of the descendants of Ishmael. The inextinguishable life of this people is a perpetual witness to the faithful word of God. These are converging lines, all pointing to the truth of Revelation.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 25:12. The historian, having adverted to the blessing of God upon Isaac, here pauses before proceeding with the sequel of his history to show how exactly the promises made to Ishmael (Ch. Gen. 17:20) were also fulfilled. His descendants, like those of Isaac, branched out into twelve tribes, and constituted the bulk of the population which spread over the Arabian peninsula.(Bush.)
Gen. 25:13-16. Twelve princes, princes of their tribes, as was promised (Gen. 17:20). See here what God can do for a poor boy sent out with a bottle of water on his back. God setteth the solitary in families (Psa. 68:6). He raiseth the poor out of the dust, and lifteth up the beggar from the dunghill, to set him among princes (1Sa. 2:8).(Trapp.)
Gen. 25:17. Ishmael lived an hundred and thirty-seven years. His death is here recorded by anticipation. It took place forty-eight years after Abrahams death, and when Isaac was one hundred and twenty-three years old. We may suppose that Ishmael died in the faith of his father Abraham, according to the patriarchs prayer for him.(Jacobus.)
Gen. 25:18. He had his dwelling and the territory of his descendants alongside of his brethren, and unsubjugated by them.(Jacobus.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(4) The Line of Ishmael (Gen. 25:12-18).
12 Now these are the generations of Ishmael, Abrahams son, whom Hagar the Egyptian, Sarahs handmaid, bare unto Abraham: 13 and these are the names of the sons of Ishmael, by their names, according to their generations: the first-born of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam, 15 and Mishma, and Dumah, and Massa, 15 Hadad, and Tema, Jetur, Naphish, and Kedemah: 16 these are the sons of Ishmael, and these are their names, by their villages, and by their encampments; twelve princes according to their nations. 17 And these are the years of the life of Ishmael, a hundred and thirty and seven years: and he gave up the ghost and died, and was gathered unto his people. 18 And they dwelt from Havilah unto Shur that is before Egypt, as thou goest toward Assyria: he abode over against all his brethren.
The usual procedure of the inspired historian is repeated here: the future of Abrahams eldest son is traced briefly before proceeding with the primary themethe Messianic Lineas continued in the line of the Child of Promise. The one name in this line which may be of significance is Nebaioth, Gen. 25:13. Nabajoth was the progenitor of the Nabathaeans, who, about four centuries before the Christian era, drove the Edomites out of Petra, and constructed most of those rock tombs and temples whose splendor astonish the modern traveler (SIBG, 253). The Nabataeans held possession of Arabia Petraea, with Petra as their capital, and subsequently extended toward the south and northeast, probably as far as Babylon; so that the name was afterward transferred to all the tribes to the east of the Jordan, and in the Nabataean writings became a common name for Chaldeans (ancient Babylonians), Syrians, Canaanites, and others (BCOTP, 265). (Cf. Gen. 28:9; Gen. 36:3; Isa. 60:7).
Gen. 25:16. Note encampments: that is, premises hedged around, then a village without a wall in contrast with a walled town, Lev. 25:31. Twelve princes, according to their nations. (Note in connection also the twelve tribes of Israel). The Ishmaelites (various Arabian tribes, the Bedouins in particular) trace their beginnings to these twelve princes. It is interesting to note that these peoples are the foremost protagonists of Mohammedanism (even as the twelve princes of Israel and their posterity are the protagonists of Judiaism).
Ishmael died at the age of 137, and his descendants dwelt in Havilah, the area on the borders of Arabia Petraea and Felix, as far as Shur, to the east of Egypt, in the direction of Assyria (Gen. 10:29, Gen. 16:7), from which they extended their nomadic excursions into the northeast to the land of the Euphrates: i.e., dwelling from the Euphrates to the Red Sea (Josephus, Ant. I. 12, 4). Thus Ishmael abode (settled) over against all his brethren (cf. Gen. 16:12, also Jdg. 7:12).
(For archaeological studies, look up material under Mari, Nuzi, Ugarit, Amarna, Larsa, Alalakh, Boghazkoi, Ur, Babylon, the Moabite Stone, the Code of Hammurabi, etc. See The Biblical World: A Dictionary of Archaeology, edited by Pfeiffer, Baker Book House, Grand Rapids, Michigan.)
REVIEW QUESTIONS ON PART THIRTY-FIVE
1.
Summarize the various provisions which Abraham, in his last years, made for his numerous progenies.
2.
How explain the fact that Sarah is the only woman whose death and burial are related in Scripture.
3.
Where was Sarah buried? What other Bible personages are buried there?
4.
Summarize Abrahams negotiation proceedings for the acquirement of a burial place. Why did he seek this in Canaan?
5.
Who were the Hittites?
6.
How much did Abraham pay for the field and cave of Machpelah?
7.
What does the name (Machpelah) mean? What does the meaning suggest?
8.
In what details did Abrahams negotiations for Machpelah follow Middle Assyrian and Hittite law?
9.
Where is this cave supposed to be today?
10.
Why did Abraham in his last years make provisions for a wife for Isaac?
11.
Whom did he commission to procure this prospective bride?
12.
Where did he send this person, and why did he send him to that area?
13.
What oath did Abraham exact from this person whom he commissioned?
14.
What was the bodily form of oath which the patriarch required?
15.
With what do Jewish commentators correlate this oath?
16.
What is the critical (anthropological) explanation of the import of this oath?
17.
What evidence do we have that both Abraham and his steward relied on Divine Providence to direct them?
18.
What seems to have been the status of religious faith and practice among Abrahams relatives in Mesopotamia?
19.
Is it possible to verify the notion that the kind of oath taken by the steward had reference to generative powers?
20.
How does Leupold explain the far-reaching significance of this oath?
21.
What was the stewards fear especially about the possible failure of his mission?
22.
What did Abraham promise in case those fears should prove to have a real foundation?
23.
For what divine token of identification of the prospective bride did the steward pray?
24.
Whom did the steward meet at the well? What was her ancestry?
25.
What three characteristics does Murphy hold to have been those which this prospective bride should manifest?
26.
In what ways did the maiden at the well manifest these characteristics?
27.
For what did the steward praise God?
28.
Who was Laban? What light did this incident throw on Labans character?
29.
How account for the fact that Laban conducted these negotiations?
30.
Do we have intimations that Rebekahs father might have been deceased? What are these intimations?
31.
What were the details by which the negotiations were concluded?
32.
What decision did Rebekah herself make? Does not her action in this respect prove that she had a mind of her own?
33.
Explain what a sistership document was under Hurrian law.
34.
In what ways did these negotiations for Rebekah as the prospective bride parallel the chief characteristics of the sistership document?
35.
What is the significance of Rebekahs apparently unexpected meeting with Isaac on the return to Beer-sheba?
36.
Where did the meeting take place? What was Isaac doing at the time?
37.
What is the chronological problem involved in chapter 25, Gen. 25:1-4?
38.
On what ground do we give Keturah the status of a concubine?
39.
What disposition with respect to his property did Abraham make for the sons of his concubines?
40.
What disposition of his property did Abraham make for Isaac and why?
41.
Where was Abraham buried? What significance is there in the fact that both Ishmael and Isaac participated in their fathers burial?
42.
Which of the sons of Keturah figured later in Old Testament history?
43.
What territory did the Ishmaelites occupy? How did their subsequent history fulfil the oracle of Gen. 16:12?
44.
Who were the Nabataeans? What and where was Petra?
45.
Who are the Bedouins in relation to the descendants of Ishmael?
46.
What was an Ishmaelite encampment? How old was Ishmael when he died?
47.
What present-day religion glorifies, so to speak, the twelve princes of Ishmael as the ancestors of the people by whom it is espoused?
48.
What religion looks back to the twelve princes of Israel as its original source?
49.
List the analogies that occur between the life of Isaac and the life of Christ.
50.
List the various steps in Abrahams pilgrimage of faith.
51.
What Scriptural evidence have we that Abraham believed in the future life?
52.
What does the Bible tell us about Abrahams last days?
53.
Does Abrahams pilgrimage justify the notion that he had succumbed to idolatry while living in Ur of the Chaldees? Explain your answer.
FOR MEDITATION AND SERMONIZING
Analogies: Isaac and Christ
Gen. 22:1-14, Heb. 11:8-19
Trace briefly the early life of Abraham and Sarah; their journey into Canaan, brief sojourn in Egypt, the separation from Lot. Abrahams communion with God relative to the fate of Sodom and Gomorrah, the blessing of Melchizedek, and the material prosperity of the patriarch. In honor of his fidelity to the will of God, the name of Abraham has gone down in all ages as father of the faithful (Rom. 4:16-22, Gal. 3:6-7, Heb. 11:8-10, Jas. 2:20-24).
In the midst of Abrahams prosperity, however, there was one heartache. Both Abraham and Sarah were growing old, and no child had blessed their household. There was no outward indication of the fulfilment of Gods promise, and Sarah had passed the age of child-bearing (Gen. 17:1-4; Gen. 18:11-14). But
God moves in mysterious ways
His wonders to perform
and a child is promised to the faithful twain. In time, Isaac is born, Heb. 11:11. In many respects Isaac was a type of Christ.
1. Isaac was a child of promise, Gen. 17:1-8; Gen. 17:19, Heb. 11:8-10; Heb. 11:17-19.
1. Jesus was The Child of promise. Gen. 3:15; Gen. 22:18, Isa. 7:14; Isa. 11:1-2; Isa. 9:6-7, Mic. 5:2, Mat. 1:18-23. Luk. 1:26-33. Joh. 1:15-18; Joh. 1:29.
2. Isaac was the only begotten son of Abraham and Sarah. Gen. 17:19; Gen. 22:16, Heb. 11:17.
2. Jesus is the only begotten Son of God. Joh. 3:16, Psa. 2:7, Act. 13:33, Joh. 1:14.
3. The offering of Isaac upon Moriah, Gen. 22:1-14. A case where the positive law of God superseded moral law. Picture the sentiments and emotions of the patriarch in this trial of faith. God proved Abraham. He named the place Jehovah-jireh, the Lord will provide.
3. The offering of Jesus upon Calvary, Joh. 3:16. Heb. 9:27-28. This was in obedience to the eternal purpose of God. 1Pe. 1:18-20. Thus the Lord has provided sufficient atonement for sin, and a way of reconciliation between man and his heavenly Father. Rom. 3:22-26, Col. 1:18-23.
4. Isaac carried wood for the offering of himself. Gen. 22:6.
4. Jesus bore His own Cross. Joh. 19:16-18.
5. Isaac asked, Where is the lamb for a burnt-offering? Gen. 22:7.
5. This suggests the prayer of Jesus in Gethsemane. Mat. 26:39. We would not consider this an antitype however.
6. Isaac was three days in coming to his figurative resurrection. Gen. 22:4. Heb. 11:17-19.
6. Jesus was three days in coming to His literal resurrection. Mar. 16:1-8. 1Co. 15:1-4.
7. Abraham sent his servant, Eliezer, Gen. 15:2; Gen. 24:1-9, into a far country to find a bride for Isaac, from among his kindred.
7. After the resurrection and glorification of the Son, the Father sent the Holy Spirit into the world to find a Bride for Jesus. Joh. 7:39; Joh. 14:16-17; Joh. 16:7, Luk. 24:46-49, Act. 1:8; Act. 2:1-4. Through the Holy Spirit, God is today visiting the Gentiles to take out of them a people unto His name, Act. 11:18; Act. 15:14.
8. The servant said: Hinder me not, that he might hasten to present Rebekah to Isaac. Gen. 24:55-56.
8. The Holy Spirit is today striving with the world, and pleading with cold-hearted professors of religion that He may hasten the presentation of the Bride to the Bridegroom. Mat. 22:2-10, Act. 7:51-53. Rom. 8:1.
9. Rebekah said, I will go, Gen. 24:58.
9. So the Bride of the Redeemer should be yearning to meet the Bridegroom, Mat. 25:6. God has prepared the feast. Blessed are they that will be ready for the coming of our Lord, and will meet Him in the air, and partake of the marriage feast of the Lamb.
1Th. 4:16-17, Rev. 19:7-9. There is not a single exhortation in the New Testament to prepare for death, but ever to meet the Bridegroom at His second coming. Joh. 14:1-3, 2Pe. 3:8-12.
We return to the scene on Mount Moriah, in conclusion, to recall that self-sacrifice is the supreme test of faith, and that implicit obedience is the only testimony of it. In either respect, Abraham was not found wanting. But when we come to the climax of the story on Mount Moriah, where a voice from Heaven says, Abraham, lay not thine hand upon the lad, the type is lost. There was no voice like that on Calvary, no heavenly edict to cry, Spare thy Son. He gave Him freely for us all, the innocent for the guilty, the Just for the unjust. All of this was done that you might head and accept the precious invitation,
Come to Calvarys holy mountain,
Sinners, ruined by the fall;
Here a pure and healing fountain,
Flows to you, to me, to all,
In a full, perpetual tide,
Opened when our Saviour died.
Fuente: College Press Bible Study Textbook Series
THE TLDTH ISHMAEL.
(12) These are the generations of Ishmael.Following the usual rule of this book, Ishmael is not dismissed from the Divine presence without a short record of his history, after which he falls into the background, and the historian proceeds with his main subject, which is the preparation for the forming of that race and nation of whom, according to the flesh, Christ came. These brief notices, moreover, of personages not in the direct line of Christs ancestry have their value in Gods great purpose that the Jewish Messiah should be the Redeemer of the Gentiles also (Rom. 10:12); and consequently from the first their history was not alien from Gods counsels. (Rom. 10:13-15) The sons of Ishmael.Of the Arabian tribes sprung from Ishmael we read of Nebajoth and Kedar in Isa. 60:7 as pastoral tribes, rich in flocks. Dumah is deemed worthy of a special prophecy (Isa. 21:11); while the people of Tema are described there in Gen. 25:14 as generous and hospitable, and in Job. 6:19 they appear as active traders. (See also Jer. 25:23.) Jetur, Naphish, and other Hagarite tribes, were conquered by Reuben and his allies (1Ch. 5:19), and Jetur became the Iturea of Luk. 3:1. For the occasional references made to these and other sons of Ishmael in classical writers, the reader may consult Smiths Dictionary of the Bible, or similar works. The abode of the twelve tribes sprung from Ishmael was the northern part of Arabia, whence gradually they extended their influence, and apparently soon absorbed the Joktanites (Gen. 10:26-30), themselves a kindred Semitic race. These genealogies would be inexplicable if we did not remember that successive waves of people occupied these lands, and that while the old names remained, the dominant race was new. So the rapid growth of individuals into tribes (as of Midian, Gen. 25:2) was the result of races of higher civilisation and greater energy subduing feeble and less highly-developed tribes. Hence in Gen. 25:16 the sons of Ishmael are called princes. We gather from this that Ishmael had gathered round him a body of men of the Semitic race, of whom large numbers were constantly on the move towards Egypt (Gen. 12:15), and by their aid had established his rule in Paran, and handed it on to his sons.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Generations of Ishmael, Gen 25:12-18.
12. These are the generations This is the eighth section so beginning . “According to custom,” says Murphy, “before the history of the principal line is taken up, that of the collateral branch is briefly given . Thus Cain’s history is closed before Seth’s is commenced; Japheth and Ham are before Shem; Haran and Nahor before Abram . And so the sons of Keturah are first dismissed from the pages of history, and then Ishmael . ”
Fuente: Whedon’s Commentary on the Old and New Testaments
The Genealogy of Ishmael Gen 25:12-18 gives the account of the genealogy of Ishmael, Abraham’s son. The book of Genesis lists the genealogies of the Abraham’s two first-born sons Ishmael and Isaac, but as with Esau and Jacob, only the second-born would carry the seed of righteousness. Because God loved Abraham, and because Ishmael was his firstborn, God promised to bless him also with twelve sons to become a nation (Gen 17:20; Gen 21:13). Ishmael saw his father Abraham’s faith and knew about his God; yet, he chose not to serve him. There is no record of Ishmael building an altar and worshipping the God of his father Abraham. Therefore, this genealogy records no event of God giving Ishmael a divine commission, since Ishmael did not seek the Lord, and the Lord knew that his heart was not set on fulfilling it. Because of his wicked heart, Ishmael failed to receive a divine commission as a part of redemptive history. He and his offspring did not produce a righteous offspring, but rather persecuted Isaac and his offspring. Therefore, Ishmael’s genealogy is only briefly listed in the book of Genesis because of its prophetic role in God’s plan of redemption. The descendants of Ismael did not contribute to the propagation of God’s plan of redemption for mankind, rather, they hindered it; yet, his seed contained a promise from God that would be fulfilled, as recorded in Ishmael’s genealogy. The angel of the Lord promised Hagar that God would make a nation from the loins of Ishmael (Gen 21:9-21), and the fulfillment of this divine promise is revealed within this genealogy, just as God’s promise is fulfilled within the other genealogies recorded in the book of Genesis.
Gen 17:20, “And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.”
Gen 21:13, “And also of the son of the bondwoman will I make a nation, because he is thy seed.”
The fact that God records the names of the twelve sons of Ishmael testifies to the honor that God has given Ishmael as the son of Abraham. Such a list of names may be compared to the acknowledgments that an author often includes in a book by listing the names of those who contributed to the work in an effort to honor them.
Gen 25:12 Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:
Gen 25:13 Gen 25:14 Gen 25:15 Gen 25:16 Gen 25:16
Gen 25:17 And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.
Gen 25:18 The Generations of Ishmael
v. 12. Now these are the generations of Ishmael, Abraham’s son, whom Hagar, the Egyptian, Sarah’s handmaid, bare unto Abraham. v. 13. And these are the names of the sons of Ishmael by their names, according to their generations: the first-born of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, v. 14. and Mishma, and Dumah, and Massa, v. 15. Hadar, and Tema, Jetur, Naphish, and Kedemah.
v. 16. These are the sons of Ishmael, and these are their names by their towns and by their castles; twelve princes according to their nations. v. 17. And these are the years of the life of Ishmael, an hundred and thirty and seven years; and he gave up the ghost and died; and was gathered unto his people. v. 18. And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria; and he died in the presence of all his brethren. 8. THE GENERATIONS OF ISHMAEL (Gen 25:12-18).
EXPOSITION
Gen 25:12
Now these are the generations of Ishmael,the opening of a new section (cf. Gen 2:4), in which the fortunes of Abraham’s eldest son are briefly traced before proceeding with the main current of the history in the line of Isaac (cf. 1Ch 1:29-31)Abraham’s son,because of his relation to Abraham it was that Ishmael attained subsequent historical development and importance (vide Gen 21:13)whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham (vide Gen 16:1, Gen 16:15).
Gen 25:13
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth;“Heights;” the Nabathaeans, a people of Northern Arabia, possessed of abundant flocks (Isa 9:7), and, according to Diodorus, living by merchandise and rapine (Gesenius). From Petraea they subsequently extended as far as Babylon (Keil)and Kedar,”Black Skin;” the Cedrei of Pliny (Gesenius, Keil, Rosen-mailer); characterized as good bowmen (Isa 21:17), and dwelling between Arabia Petraea and Babylonand Adbeel,”Miracle of God” (Gesenius); of whom nothing is knownand Mibsam,”Sweet Odor” (Gesenius); equally uncertain.
Gen 25:14
And Mishma,”Hearing” (Gesenius); Masma (LXX; Vulgate); connected with the Maisaimeneis, north-east of Medina (Knobel)and Dumah,”Silence;” same as Stony Dumah, or Syrian Dumah, in Arabia, on the edge of the Syrian desert (Gesenius); mentioned in Isa 21:11and Massa,“Burden;” north-east of Dumah are the Massanoi.
Gen 25:15
Hadar,”Chamber” (Gesenius); Ha’dad (1Ch 1:30, LXX; Samaritan, and most MSS.); though Gesenius regards Hadar as probably the true reading in both places; identified with a tribe in Yemen (Gesenius); between Oman and Bahrein, a district renowned for its lancers (Keil)and Tema,“Desert” (Gesenius); (LXX.); the , on the Persian Gulf, or the tribe Bann Teim, in Hamasa (Knobel); a trading people (Job 6:19; Isa 21:14; Jer 25:23)Jetur,”Enclosure” (Gesenius); the Itureans (Gesenius, Kalisch, Keil )Naphish, “Breathing” (Murphy); “Refreshment” (Gesenius); not yet identifiedand Kedemah“Eastward” (Gesenius); unknown.
Gen 25:16
These are the sons of Ishmael, and these are their names, by their towns,unwalled encampments, from hatzar, to surround; used of the movable villages of nomadic tribes (cf. Isa 42:11)and by their castles;fortified keeps (Murphy); tent villages (Keil); nomadic camps (Kalisch). Cf. Num 31:10; 1Ch 6:39; Psa 69:26; Eze 25:4)twelve princesthis does not imply that Ishmael had only twelve sons, like Israela very suspicious circumstance (De Wette); but only that these twelve became phylarchs (Havernick). The Egyptian dedecarchy rested on a like earlier division of names. Homer mentions a similar case among the Phoenicians; Thucydides another in ancient Attica (2. 15); vide Havernick’s ‘Introch,’ 18according to their nations (or tribe divisions).
Gen 25:17, Gen 25:18
And these are the years of the life of Ishmael, an hundred and thirty and seven years:a life shorter by nearly half a century than that of Isaac (Gen 35:21); does this prove the life-prolonging influence of piety?and he gave up the ghost and died; and wee gathered unto his people (vide on Gen 25:8). And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward; Assyria (vide Gen 10:29; Gen 16:7): and He diedliterally, fell down; not expired (Vulgate, A Lapide, Aben Ezra, et alii), but settled down, had his lot cast (Calvin, Keil, Kalisch); (LXX.) in the presence of all his brethren (a fulfillment of Gen 16:12).
HOMILETICS
Gen 25:12-18
The generations of Ishmael, or the biography of a prince.
I. THE PRINCE‘S NAME. Ishmael.
1. The significance of his name. “God hears.’ It was thus a perpetual reminder to its bearer of a grand religious truth, that God is essentially a hearer of prayer, and that he is never far from any of his intelligent and needy creatures.
2. The occasion of his getting it.
(1) Before his birth, because the Lord had heard the affliction of his mother.
(2) At his birth, because his father believed the report of Hagar concerning the instruction of the angel.
3. The verification of his name. When he lay beneath the shrub God heard the voice of his distressful cry (Gen 21:17).
II. THE PRINCE‘S LINEAGE. Abraham’s son. That
(1) Proclaimed his dignity. Though not a prince in the Church, he was a prince in the world, being Abraham’s immediate descendant, Grace runs not in the blood, earthly rank does.
(2) Bespoke his privilege. Jehovah reckoned it a great thing for Ishmael that he was Abraham’s seed. To be the offspring of those who are exalted in earthly station is a special honor, though not so great an honor as to be descended from those who are eminent in grace.
(3) Implied his responsibility. Degrees of rank in society are of God’s ordaining, and involve the recipients thereof in corresponding obligations (Luk 12:48).
III. THE PRINCE‘S FAMILY.
1. Princely in rank. This quality they received by birth, being Ishmael’s sons.
2. Many in number. They were twelve princes, and as such they developed into large and flourishing tribes and nations. This characteristic was due to grace, God having promised that kings and nations should spring from Hagar’s son.
3. Influential in power. The twelve princes mentioned were powerful chieftains of as many clans.
IV. THE PRINCE‘S DEATH.
1. The time. At 137 years. The days of all, even of princes, in this life are numbered.
2. The manner. “He expired.” “There is no man that hath power over the spirit to retain the spirit” in the day of his death.
3. The result. “He was gathered unto his people,” passing to the company of those who were like-minded with himself in the unseen world, as Abraham went to enjoy the society of those who were of kindred spirit with him.
V. THE PRINCE‘S DOMINIONS. “His lot was cast in the presence of all his brethren,” i.e. his empire was
1. Outside of Canaan. He had no part or lot in the inheritance of Isaac. Neither have the world’s princes as such any share in the heritage of heaven’s peers.
2. Among the tribes of earth. And so the worldly man’s portion is of the earth, earthy.
See
1. How comparatively unimportant the world’s biographies are in the judgment of the Spirit.
2. How the children of the wicked often outnumber the offspring of the pious.
3. How it is appointed unto all men once to die, though not to all to die alike.
4. How certain it is that the wicked and the good shall be separated after death, since at death both are gathered unto their respective peoples. 5. How clearly and minutely God fulfils the promises he makes to wicked men no less than to good.
Gen 25:12 Now these [are] the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:
Ver. 12. These are the generations of Ishmael. ] Who became the progenitor of twelve princes, according to the promise. Gen 17:20
NASB (UPDATED) TEXT: Gen 25:12-18
12Now these are the records of the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s maid, bore to Abraham; 13and these are the names of the sons of Ishmael, by their names, in the order of their birth: Nebaioth, the firstborn of Ishmael, and Kedar and Adbeel and Mibsam 14and Mishma and Dumah and Massa, 15Hadad and Tema, Jetur, Naphish and Kedemah. 16These are the sons of Ishmael and these are their names, by their villages, and by their camps; twelve princes according to their tribes. 17These are the years of the life of Ishmael, one hundred and thirty-seven years; and he breathed his last and died, and was gathered to his people. 18They settled from Havilah to Shur which is east of Egypt as one goes toward Assyria; he settled in defiance of all his relatives.
Gen 25:12 “Now these are the records of the generations of” This is a characteristic phrase of the book of Genesis, used numerous times to divide the book into the life history of several different men. Those who are peripherally connected with the covenant received much less space (i.e., Ishmael) than those who are uniquely called to carry on the promised seed of the coming Messiah (cf. Gen 5:1; Gen 6:9; Gen 10:1; Gen 11:10; Gen 11:27; Gen 25:12; Gen 25:19; Gen 36:1; Gen 36:9; Gen 37:2).
Gen 25:13 “Kedar” This is the most predominate tribe of Ishmael (BDB 871, cf. Isa 21:16-17; Isa 42:11; Jer 2:10; Jer 49:28; Psa 120:5). The tribes of Ishmael seem to have been located to the east and the south of the tribes of Keturah’s sons.
Gen 25:15 “Tema” This is an oasis in northeast Arabia which later became the focal point of the moon goddess, Zin. See Special Topic: Moon Worship . The term “Tema” means “desert” (BDB 1066).
Gen 25:16 “the twelve princes” This seems to be a fulfillment of Gen 17:20. This Hebrew term is an honorific title of leadership, much like the modern term, Sheikh among Arab tribes. The number “twelve” seems to be the ideal number of children because: Nahor has twelve sons (cf. Gen 22:20-24); Ishmael has twelve princes (cf. Gen 17:20; Gen 25:16); Esau has twelve tribes (cf. Gen 36:15-19); here, and later Jacob will have twelve sons (cf. Gen 35:22). Possibly it is a number representing ideal organization.
SPECIAL TOPIC: THE NUMBER TWELVE
Gen 25:17 “he breathed his last” The term “breathed” (lit. “expire,” , BDB 157, KB 184, Qal IMPERFECT, cf. Gen 6:17; Gen 7:21; Gen 25:8; Gen 25:17; Gen 35:29) used mostly in Genesis, Numbers, and poetic texts. Its basic meaning is to be empty (i.e., empty a body of breath).
Gen 25:18 This area would control the caravan routes from Egypt to Assyria/Babylon. It was suitable to nomadic, tent-dwelling people.
“he settled in defiance of all his relatives” The phrase “in defiance” (BDB 815-819) has a wide semantical field. Its basic meaning is “face,” “presence,” or metaphorically “before.” It is used earlier in this verse to mean “over against” or “opposite” a geographical location, but here it denotes opposition to other people.
This is a fulfillment of Gen 16:12, which describes the rather inhospitable, nomadic attitude of Ishmael and his descendants. This phrase is interpreted in many different ways. It is even possible that this refers to military raids against his neighboring relatives.
VIII. THE GENERATIONS OF ISHMAEL
1. Ishmael and his sons (Gen 25:12-16)
2. The death of Ishmael (Gen 25:17-18)
In chapter 16:12 we find the prediction that Ishmael should dwell in the presence of his brethren. In Gen 25:18 we find the fulfilment. The names we find here may be traced in other Scriptures. For instance in Isaiah 60, the great chapter of the millennial kingdom, we have Nebajoth and Kedar mentioned (Isa 60:7). The number twelve, twelve princes, links Ishmael closely with Israel. When Israel is blest in the future and receives the promised Land for his glorious possession, the posterity of Ishmael will not be forgotten.
Gen 16:10-15, Gen 17:20, Gen 21:13, Psa 83:6
Reciprocal: Gen 2:4 – the generations Gen 16:15 – Hagar Gen 21:18 – I will Gen 36:43 – their 1Ch 1:29 – The firstborn 1Ch 5:10 – the Hagarites Jer 25:24 – the mingled Gal 4:24 – Agar
Gen 25:12-18. Ishmaels Posterity and Death.
Gen 25:12-17 is from P; Gen 25:18 is a fragment of J, but its original context is uncertain. Twelve tribes are said to be descended from Ishmael. The identification of Nebaioth (Gen 28:9, Gen 36:3, Isa 60:7) with the Nabatans, famous in the period after the Exile, is now generally given up. It and Kedar (Isa 21:16 f. *, Isa 42:11; Isa 60:7, Jer 2:10; Jer 49:28, Psa 12:05*) lay probably to the E. of Edom. The other tribes are of less importance. Tema was a N. Arabian tribe about 250 miles to SE. of Edom, coupled with Dedan in Isa 21:13 f., Jer 25:23, and with Sheba in Job 6:19. The problems raised by Gen 25:18 are too complicated to be discussed here.
B. What became of Ishmael 25:12-18
"The last four toledot sections of the Book of Genesis follow a definite pattern: the lines in each generation that are not chosen lines are traced before the narrative returns to the chosen line." [Note: Ross, Creation and . . ., p. 429.]
This section records God’s faithfulness to His promises to make Ishmael a great nation and to give him many descendants (Gen 16:10; Gen 21:18). This is another of the 10 family histories that Genesis records (see the outline in the introduction to these notes). There is probably an intentional parallel with the 10 nations mentioned in the Table of Nations (ch. 10) suggesting that God would bless all the families of the earth through other special families.
These verses show that God fulfilled His promises regarding Ishmael (Gen 16:10-12; Gen 17:20). Ishmael, like Nahor and Jacob, fathered 12 sons. Moses drew his personal history to a conclusion before he moved on to concentrate on his brother Isaac.
"The mention of ’twelve tribal rulers’ . . . recalls the word of the Lord regarding the future of the line of Ishmael from Gen 17:20, where it was promised that he too would be blessed and that ’twelve rulers’ . . . would be born to him and become a great nation." [Note: Sailhamer, "Genesis," p. 181.]
The Ishmaelites lived in Arabia. Arabia lay to the southeast of Canaan and extended from the Euphrates River to the Red Sea. [Note: Josephus, 1:12:4.] Probably the Ishmaelites were once a confederation of tribes like the Israelites.
"The names of the twelve princes descending from Ishmael are applied not only to tribal divisions but also to geographical localities (cf. Gen 25:16)." [Note: Davis, p. 231.]
Ishmael died at 137 years, having lived 48 years after Abraham’s death. The writer probably included the fact that Ishmael lived "in defiance of all his relations" (Gen 25:18) to show the fulfillment of God’s prediction to Hagar (cf. Gen 16:12). The bedouin-like Ishmaelites later had many conflicts with their more settled Israelite relations.
God is faithful to His promises to bless whom He has promised to bless.
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: The Complete Pulpit Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Gaebelein’s Annotated Bible (Commentary)
Fuente: The Treasury of Scripture Knowledge
Fuente: Peake’s Commentary on the Bible
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)