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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 17:22 serves as the concluding statement to a profound divine encounter between God and Abraham, marking the culmination of God's reiteration and expansion of the Abrahamic covenant, the establishment of circumcision as its perpetual sign, and the miraculous promise of Isaac's birth. This concise verse, stating "And he left off talking with him, and God went up from Abraham," signifies the formal cessation of this direct, visible manifestation of divine communication, transitioning Abraham from the reception of revelation to the imperative of living out its implications through faith, obedience, and patient expectation.
Context
Literary Context
Genesis 17:22 concludes a pivotal chapter that details God's most extensive revelation to Abraham since the initial call in Genesis 12. Preceding this verse, God reaffirms His covenant promises, changes Abram's name to Abraham and Sarai's to Sarah, and institutes circumcision as the sign of the covenant for all generations. The immediate preceding verses (Genesis 17:15-21) focus on the promise of Isaac's birth, Abraham's initial reaction, and God's specific instructions regarding the covenant's continuation through Isaac. Therefore, verse 22 acts as a narrative hinge, signaling the end of this intense period of direct divine interaction and setting the stage for Abraham's immediate act of obedience in Genesis 17:23.
Historical & Cultural Context
In the ancient Near East, covenants were foundational to political and social structures, often involving elaborate rituals and signs. God's covenant with Abraham, however, transcends typical human treaties by being unilateral (God-initiated) and eternal. The practice of circumcision, while present in other cultures (often as a rite of passage), is here divinely mandated as a unique, physical mark distinguishing God's chosen people and signifying their inclusion in His promises. Abraham, a semi-nomadic patriarch, would have understood the gravity of such a divine oath and the significance of a visible sign. The concept of a deity "going up" or "descending" was a common ancient Near Eastern motif to describe divine appearances and departures, often implying a return to a heavenly or spiritual realm after a terrestrial manifestation.
Key Themes
This chapter, culminating in verse 22, powerfully develops several overarching themes. The covenant is central, highlighting God's faithfulness and His sovereign initiative in establishing a relationship with humanity. The theme of divine promise is intricately woven throughout, particularly regarding the promise of numerous descendants and the land, which finds its initial articulation in Genesis 12:2-3. Obedience by faith is another crucial theme, as Abraham's immediate response to God's command for circumcision in Genesis 17:23 demonstrates the expected human response to divine revelation. Finally, the nature of divine revelation itself is underscored, showing that God's direct, manifest presence is often episodic, requiring humanity to live by faith in the word received rather than by continuous visible encounter.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to "end," "cease," or "finish." It can be intransitive (to cease, be finished, perish) or transitive (to complete, prepare, consume). In Genesis 17:22, it denotes the completion or cessation of God's direct communication with Abraham, indicating a definitive end to this particular conversation. It implies that the divine message has been fully delivered and the interaction has concluded.
A primitive root, dâbar primarily means "to speak" or "to arrange." It encompasses various forms of verbal communication, from commanding and declaring to communing and teaching. Here, it emphasizes the nature of the interaction between God and Abraham as a direct, verbal discourse, highlighting the personal and revelatory quality of their encounter.
This plural form, often used with a singular verb, refers to the supreme God, the Creator and Sovereign Lord. While it can refer to "gods" in a general sense, its use here with the definite article (implied by context) and in conjunction with divine action unequivocally points to the one true God. Its presence underscores the divine authority and ultimate source of the covenant promises and commands.
This primitive root means "to ascend" or "to go up." It can be literal (to rise physically) or figurative (to be exalted). In this context, it describes God's departure from Abraham's immediate presence, suggesting a visible or tangible manifestation of God's presence ascending, perhaps returning to a heavenly realm. It signifies the conclusion of a localized, manifest divine appearance.
Verse Breakdown
"And he left off talking with him"
This clause indicates the cessation of the direct, verbal communication between God and Abraham. The "he" refers to God, signifying that the divine discourse, which had encompassed the detailed covenant provisions and promises of Genesis 17, was now complete. It marks a definitive end to the immediate revelatory encounter.
"and God went up from Abraham"
This second clause describes God's physical or manifest departure from Abraham's presence. The phrase "went up" suggests an ascent, implying that God's visible or tangible manifestation, which had been present for the conversation, withdrew from Abraham's immediate vicinity. This is not a withdrawal of God's omnipresence or care, but the conclusion of a specific, localized divine appearance.
Literary Devices
Genesis 17:22 employs several literary devices to convey its profound theological meaning. Conciseness is evident in the verse's brevity, which powerfully marks the end of a significant divine encounter without unnecessary elaboration. This abrupt conclusion emphasizes the finality and authority of the words just spoken. The phrase "God went up" employs Anthropomorphism, attributing a physical action (ascending) to God, who is spirit. This device makes God's interaction with humanity relatable and comprehensible within human experience, even while acknowledging His transcendent nature. The verse also functions as a crucial Narrative Transition, signaling the shift from direct divine revelation to the period of human response and obedience. It acts as a bridge, concluding the covenant's establishment and immediately preceding Abraham's act of faith in circumcising his household.
Theological and Thematic Connections
Genesis 17:22 profoundly illustrates the nature of divine revelation and the relationship between God's transcendence and immanence. God, who is utterly "other" and dwells in unapproachable light, condescends to interact directly and intimately with His chosen servants. His "going up" signifies a return to His transcendent state, yet it does not negate His omnipresence or His enduring commitment to His covenant. This episodic pattern of revelation underscores that while God does draw near, His manifest presence is not constant, requiring humanity to live by faith in His spoken word rather than by continuous visible encounter. The verse thus emphasizes the absolute authority and sufficiency of God's word, which remains binding and effective even after the visible presence of the Speaker departs.
Reflection and Application
Genesis 17:22 offers timeless lessons for our spiritual walk. Just as God "went up from Abraham" after delivering His profound covenant, we too experience moments of intense spiritual clarity, powerful revelation, or a tangible sense of God's presence. These moments are precious and transformative, but they are often episodic. This verse reminds us that true faith is not sustained by a continuous visible manifestation of God, but by a steadfast trust in His enduring Word and promises, even when the "feeling" of His presence is not immediate. Our call is to internalize the truths we receive from Him—whether through Scripture, prayer, or spiritual experiences—and to live them out in faithful obedience. The departure of God's manifest presence from Abraham immediately preceded Abraham's act of obedience, highlighting that hearing God's word demands a response. We are encouraged to cherish those moments of divine encounter, allowing them to deepen our conviction and empower us to walk by faith, knowing that God's covenant with us in Christ is eternally secure, even as we walk by faith, not by sight.
Questions for Reflection
FAQ
What does "God went up from Abraham" mean literally and theologically?
Literally, the Hebrew verb ʻâlâh (עָלָה) implies an ascent, suggesting a visible or manifest presence of God departing from Abraham's immediate vicinity, perhaps returning to a heavenly abode. Theologically, it signifies the conclusion of a specific, direct, and tangible divine encounter. It does not imply God's abandonment or a limitation of His omnipresence, but rather the end of a particular mode of revelation, emphasizing the authority and finality of the words just spoken.
Does God's departure mean He was no longer present with Abraham?
No, God's "going up" does not mean He ceased to be present with Abraham in a general sense. God is omnipresent and continues to sustain and interact with His creation. This verse specifically refers to the cessation of a direct, visible, or audibly manifest interaction. It highlights the episodic nature of direct divine appearances in the Old Testament, not a withdrawal of His abiding presence, care, or sovereign oversight in Abraham's life.
How does this verse relate to the concept of God's omnipresence?
This verse is not in conflict with God's omnipresence. God's omnipresence means He is everywhere at all times. However, His presence can be manifested in specific, localized, and tangible ways for the purpose of revelation or interaction, as seen with Abraham. When God "went up," it was the withdrawal of that particular, localized manifestation of His presence, not a denial of His universal, sustaining presence throughout creation and with His people. It underscores that while God is everywhere, He chooses when and how to reveal Himself in a unique, perceptible manner.
Christ-Centered Fulfillment
The episodic nature of God's visible presence with Abraham, culminating in His "going up" from him, powerfully foreshadows the ultimate and permanent indwelling of God with humanity through Jesus Christ. While God's direct appearances in the Old Testament were temporary and localized, often concluding with a departure as seen in Genesis 17:22, Christ's incarnation represents God's full, continuous, and personal dwelling among us, for "the Word became flesh and dwelt among us" (John 1:14). Furthermore, Christ's own ascension, where He "went up" to heaven after completing His redemptive work, was not a departure into absence but a transition to a new, more profound mode of presence through the Holy Spirit. Just as Abraham was left with God's sure word and the covenant sign, believers after Christ's ascension are empowered by the indwelling Spirit, enabling a constant, intimate relationship with God that far surpasses the episodic encounters of the Old Testament, fulfilling the promise of God truly being "with us" in Christ, our Immanuel.