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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 17:15–22. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations; for she also shall be a mother of nations, and kings of people shall be of her, Gen 17:16. Note, 1. God reveals the purposes of his good-will to his people by degrees. God had told Abraham long before that he should have a son, but never till now that he should have a son by Sarai. 2. The blessing of the Lord makes fruitful, and adds no sorrow with it, no such sorrow as was in Hagar's case. "I will bless her with the blessing of fruitfulness, and then thou shalt have a son of her." 3. Civil government and order are a great blessing to the church. It is promised, not only that people, but kings of people, should be of her; not a headless rout, but a well-modelled well-governed society.
II.The ratification of this promise was the change of Sarai's name into Sarah (Gen 17:15), the same letter being added to her name that was to Abraham's, and for the same reasons. Sarai signifies my princess, as if her honour were confined to one family only. Sarah signifies a princess - namely, of multitudes, or signifying that from her should come the Messiah the prince, even the prince of the kings of the earth.
III.Abraham's joyful, thankful, entertainment of this gracious promise, Gen 17:17. Upon this occasion he expressed,
1.Great humility: He fell on his face. Note, The more honours and favours God confers upon us the lower we should be in our own eyes, and the more reverent and submissive before God.
2.Great joy: He laughed. It was a laughter of delight, not of distrust. Note, Even the promises of a holy God, as well as his performances, are the joys of holy souls; there is the joy of faith as well as the joy of fruition. Now it was that Abraham rejoiced to see Christ's day. Now he saw it and was glad (Joh 8:56); for, as he saw heaven in the promise of Canaan, so he saw Christ in the promise of Isaac.
3.Great admiration: Shall a child be born to him that is a hundred years old? He does not here speak of it as at all doubtful (for we are sure that he staggered not at the promise, Rom 4:20), but as very wonderful and that which could not be effected but by the almighty power of God, and as very kind, and a favour which was the more affecting and obliging for this, that it was extremely surprising, Psa 126:1, Psa 126:2.
IV.Abraham's prayer for Ishmael:
O that Ishmael might live before thee! Gen 17:18. This he speaks, not as desiring that Ishmael might be preferred before the son he should have by Sarah; but, dreading lest he should be abandoned and forsaken of God, he puts up this petition on his behalf. Now that God is talking with him he thinks he has a very fair opportunity to speak a good word for Ishmael, and he will not let it slip. Note,
1.Though we ought not to prescribe to God, yet he gives us leave, in prayer, to be humbly free with him, and particular in making known our requests, Phi 4:6. Whatever is the matter of our care and fear should be spread before God in prayer.
2.It is the duty of parents to pray for their children, for all their children, as Job, who offered burnt offerings according to the number of them all, Job 1:5. Abraham would not have it thought that, when God promised him a son by Sarah, which he so much desired, then his son by Hagar was forgotten; no, still he bears him upon his heart, and shows a concern for him. The prospect of further favours must not make us unmindful of former favours.
3.The great thing we should desire of God for our children is that they may live before him, that is, that they may be kept in covenant with him, and may have grace to walk before him in their uprightness. Spiritual blessings are the best blessings, and those for which we should be most earnest with God, both for ourselves and others. Those live well that live before God.
V.God's answer to his prayer; and it is an answer of peace. Abraham could not say that he sought God's face in vain.
1.Common blessings are secured to Ishmael (Gen 17:20): As for Ishmael, whom thou art in so much care about, I have heard thee; he shall find favour for thy sake; I have blessed him, that is, I have many blessings in store for him.
(1.)His posterity shall be numerous: I will multiply him exceedingly, more than his neighbours. This is the fruit of the blessing, as that, Gen 1:28.
(2.)They shall be considerable: Twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins and the covenant was not lodged in his family. Note, Great plenty of outward good things is often given to those children of godly parents who are born after the flesh, for their parents' sake.
2.Covenant blessings are reserved for Isaac, and appropriated to him, Gen 17:19, Gen 17:21. If Abraham, in his prayer for Ishmael, meant that he would have the covenant made with him, and the promised seed to come from him, then God did not answer him in the letter, but in that which was equivalent, nay, which was every way better.
(1.)God repeats to him the promise of a son by Sarah: She shall bear thee a son indeed. Note, Even true believers need to have God's promises doubled and repeated to them, that they may have strong consolation, Heb 6:18. Again, Children of the promise are children indeed.
(2.)He names that child - calls him Isaac, laughter, because Abraham rejoiced in spirit when this son was promised him. Note, If God's promises be our joy, his mercies promised shall in due time be our exceeding joy. Christ will be laughter to those that look for him; those that now rejoice in hope shall shortly rejoice in having that which they hope for: this is laughter that is not mad.
(3.)He entails the covenant upon that child: I will establish my covenant with him. Note, God takes whom he pleases into covenant with himself, according to the good pleasure of his will. See Rom 9:8, Rom 9:18. Thus was the covenant settled between God and Abraham, with its several limitations and remainders, and then the conference ended: God left off talking with him, and the vision disappeared, God went up from Abraham. Note, Our communion with God here is broken and interrupted; in heaven it will be a continual and everlasting feast.
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Summary
Genesis 17:18 records Abraham's poignant and deeply human prayer, "O that Ishmael might live before thee!" This heartfelt intercession immediately follows God's profound reaffirmation of His everlasting covenant, the changing of Abram's name to Abraham, and the astonishing promise that he and Sarah, despite their advanced age, would miraculously conceive a son, Isaac, through whom the covenant would be established. Abraham's plea reveals his profound paternal love for Ishmael, his only son at the time, and perhaps a human inclination to see God's promises fulfilled through familiar means rather than the miraculous.
Context
Literary Context
This pivotal verse is embedded within a profound covenantal encounter between God and Abraham in Genesis 17. Immediately preceding this verse, God has just appeared to Abraham, reaffirming His covenant to make him the "father of a multitude of nations" and establishing circumcision as the perpetual sign of this covenant (Genesis 17:1-14). Crucially, God then specifically names Sarah as the mother of the promised heir, stating, "Sarah your wife will bear you a son, and you shall call his name Isaac. I will establish my covenant with him as an everlasting covenant for his offspring after him" (Genesis 17:19). Abraham's response to this miraculous promise is laughter, a mixture of disbelief and perhaps joy, as he considers his and Sarah's advanced age (Genesis 17:17). It is in this immediate aftermath of God's explicit declaration concerning Isaac that Abraham offers his plea for Ishmael, his existing son, who was already thirteen years old (Genesis 17:25).
Historical & Cultural Context
In the ancient Near East, the concept of a male heir was paramount for the continuation of a family line, its legacy, and its property. Without a legitimate son, an individual's name and inheritance would perish. Abraham, having waited many years for a son, had taken Hagar, Sarah's servant, as a surrogate mother to produce an heir, Ishmael, a practice common in the culture (e.g., the Nuzi tablets). Ishmael was, by all human and cultural standards, Abraham's legitimate firstborn son and presumed heir. The idea of a new son, born to a ninety-year-old Sarah, would have been not just biologically improbable but culturally disruptive to the established family order. Abraham's prayer for Ishmael thus reflects the deep-seated cultural importance of the firstborn son and his natural paternal affection for the child he had raised as his heir for thirteen years.
Key Themes
Genesis 17:18 contributes significantly to several overarching themes in Genesis and the broader biblical narrative. It highlights the theme of divine sovereignty versus human expectation, as God's plan for the covenant heir directly challenges Abraham's natural inclination and cultural understanding. It underscores the theme of God's faithfulness to His promises, even when human faith wavers or attempts to redirect the divine will. The verse also subtly introduces the theme of God's expansive grace, as even though Ishmael is not the covenant heir, God still promises to bless him significantly in the subsequent verse (Genesis 17:20). Furthermore, it sets the stage for the unfolding of redemptive history, demonstrating that God's chosen lineage for salvation would proceed not by human effort or natural means, but by miraculous divine intervention, a pattern echoed throughout salvation history, culminating in the birth of Christ.
Exposition and Analysis
Abraham's utterance, "O that Ishmael might live before thee!" is a profound expression of parental love and a revealing moment in his journey of faith. It comes at a point of immense divine revelation, where God is not merely confirming a promise but detailing the miraculous means of its fulfillment through Isaac. Abraham's prayer is not necessarily an act of defiance, but rather a sincere desire for the well-being of his beloved son, Ishmael, whom he had likely assumed would be the heir of the covenant.
Key Word Analysis
This particle (H3863) functions as a conditional particle, often translated as "if," but in this context, it takes on an interjectional sense, expressing a strong wish or desire: "would that!" or "I pray thee." It conveys Abraham's earnest longing and heartfelt plea, indicating a sincere, almost desperate, hope that his current son, Ishmael, could somehow be the fulfillment of God's promise, despite the newly revealed, seemingly impossible, alternative of Isaac.
The verb (H2421) means "to live," encompassing both literal physical survival and figurative spiritual vitality. It can also imply being preserved, quickened, or revived. In Abraham's prayer, it signifies more than mere existence; it is a plea for Ishmael to thrive, to be sustained, and crucially, to be recognized and blessed within God's divine plan, carrying the weight of an heir.
This plural noun (H6440), often translated as "face" or "presence," carries significant theological weight here. To "live before thee" (literally, "live to your face") implies living in God's favor, under His watchful eye, in His presence, and with His blessing and acknowledgment. Abraham was not merely asking for Ishmael to remain alive, but for him to continue to be within God's divine plan, under His protection, and perhaps even to be recognized as the covenant heir, receiving God's ongoing favor.
Verse Breakdown
"And Abraham said unto God,"
This opening clause establishes the direct, personal nature of the interaction. Abraham, whose name has just been changed by God from Abram ("exalted father") to Abraham ("father of a multitude"), is in direct dialogue with the Almighty. His response is not a silent thought but an articulated plea, demonstrating the intimacy of his relationship with God, even in moments of human struggle and misunderstanding.
"O that Ishmael might live before thee!"
This is the heart of Abraham's intercession. The "O that" (Hebrew lûwʼ) conveys a deep, earnest wish. "Ishmael" (Hebrew Yishmâʻêʼl, H3458, meaning "God will hear") is the son born of Hagar, whom Abraham had raised for thirteen years as his presumed heir. The phrase "might live before thee" (Hebrew yichyeh l'faneykha) is a profound spiritual and relational request, signifying not just physical survival but living in God's favor, under His divine protection, and within His covenantal plan. Abraham's plea reveals his paternal love and his human inclination to reconcile God's miraculous promise with his existing reality, desiring God's blessing and recognition for the son he already had.
Literary Devices
The verse employs several significant literary devices. Intercession is the most prominent, as Abraham directly petitions God on behalf of his son. This act of prayer underscores Abraham's role as a patriarch who brings his human concerns before the divine. There is a strong element of Juxtaposition or Contrast at play, as Abraham's human desire for Ishmael to be the heir stands in stark opposition to God's divinely declared, miraculous plan for Isaac. This tension highlights the frequent disjunction between human logic and divine wisdom. Furthermore, the verse subtly employs Irony, as Abraham, the "father of faith," still grapples with doubt and attempts to "help" God's plan along, revealing the ongoing journey of faith even for biblical giants. The phrase "live before thee" also functions as Metonymy or Synecdoche, where "living" represents not just physical existence but a life lived in divine favor, blessing, and covenant relationship.
Theological and Thematic Connections
Abraham's prayer for Ishmael in Genesis 17:18 is a poignant moment that underscores the tension between human expectation and divine sovereignty. It reveals that even the greatest figures of faith grapple with the challenge of fully submitting their desires to God's often surprising and miraculous plans. While Abraham's love for Ishmael was genuine and understandable, his plea highlights the human tendency to try and fit God's grand designs into our limited understanding and existing frameworks. Yet, God, in His infinite wisdom and grace, does not rebuke Abraham but patiently reiterates His specific plan for Isaac, demonstrating His unwavering commitment to His covenant promises. This passage teaches us that God hears our prayers, even those born of our human limitations, but His ultimate will prevails, always for His glory and our good.
Reflection and Application
Abraham's prayer in Genesis 17:18 serves as a timeless reminder that God, as a loving Father, listens to our heartfelt concerns and anxieties, even when our prayers may not perfectly align with His revealed will. It encourages us to bring all our desires, our fears, and even our misunderstandings transparently before Him, trusting that He welcomes our honesty and will gently guide us toward His truth. This passage powerfully reinforces the necessity of trusting in God's perfect sovereignty; His plans will be fulfilled irrespective of our limitations, doubts, or attempts to "help" Him. Our ultimate role is to embrace trust and obedience, recognizing that while the covenant promise was specifically tied to Isaac, God's expansive grace and compassion extend broadly. Even when our specific petitions are not granted in the way we expect, God's greater purposes are always at work, and His blessings are often far more abundant and far-reaching than we can imagine, foreshadowing His desire to bless all nations through Abraham's seed.
Questions for Reflection
FAQ
Why did Abraham pray for Ishmael after God promised Isaac?
Abraham's prayer for Ishmael stemmed from deep paternal love and a natural human desire for his existing son to be the heir. While God had just promised Isaac, Abraham had laughed in disbelief at the idea of Sarah bearing a child at her age (Genesis 17:17), indicating a struggle to fully grasp or accept the miraculous nature of God's new promise. His prayer for Ishmael was likely an attempt to reconcile God's covenant promises with what seemed humanly possible and desirable, hoping that Ishmael could still be the primary recipient of God's blessing.
What does "live before thee" imply in this context?
The Hebrew phrase yichyeh l'faneykha ("live before thee") means more than mere physical survival. It implies living in God's presence, under His favor, protection, and blessing. Abraham was not just wishing for Ishmael to stay alive, but for him to remain within God's divine plan, under His watchful eye, and perhaps even to be recognized as the covenant heir, receiving God's ongoing favor and acknowledgment. It speaks to a desire for a life of divine blessing and covenant relationship.
Does Abraham's prayer for Ishmael indicate a lack of faith?
While Abraham had moments of doubt and human reasoning, this prayer is better understood as an expression of his humanity and love, rather than a complete lack of faith. It shows that even great figures of faith grapple with the tension between human understanding and God's sovereign, often surprising, plan. His faith was a journey, not a static state, and God patiently worked with him through his human limitations, ultimately reaffirming His plan for Isaac while also promising to bless Ishmael (Genesis 17:19-20).
Christ-Centered Fulfillment
Abraham's prayer for Ishmael, though born of human affection and understandable concern, highlights the essential truth that God's redemptive plan unfolds not according to human preference, natural lineage, or biological birthright, but through divine election and miraculous intervention. The specific choice of Isaac over Ishmael, despite Abraham's heartfelt plea, foreshadows the singular, divinely appointed lineage through which the ultimate Seed, Jesus Christ, would come (Galatians 3:16). It is not through human effort or natural birth that one truly "lives before God" in the fullest sense, but through spiritual rebirth and adoption into the family of God through Christ (John 1:12-13). In Christ, the true "living before God" is realized, offering not merely physical life or temporal blessing, but eternal life, reconciliation, and intimate fellowship with God, fulfilling the covenant promise to bless all nations through Abraham's true Seed (Galatians 3:29). Jesus, the Son of God, is the one who perfectly "lives before God" and through whom all who believe are granted access to the Father's presence and eternal favor (Hebrews 4:16).