​Introduction:
 
פִּרְקֵי אָבוֹת Pirkei Avot, The Ethics of Our Fathers 5:3 tells us that God tested אַבְרָהָם Avraham with ten trials. However, we’re not told what those trials were. Thus, there are a number of rabbinic traditions regarding the ten trials of Avraham. According to the list of Maimonides—which is founded in its entirety on Scripture, circumcision at an old age is the sixth trial. Whereas Rabbi Ovadiah of Bertinoro lists the same trial as the seventh of Avraham’s tests. Lists of the trials can also be found in Midrash Tehillim, Pirkei d’Rabbi Eliezer, Avot d’Rabbi Natan, and the commentary of the Meiri on Pirkei Avot.
 
Regardless of which tradition one follows, the trial of circumcision appears in the latter part of the majority of lists. This trial is bringing Avraham close to the last of his trials and is in itself a trial intended to reveal his spiritual identity by using a physical sign. A covenant by nature is a cutting, it requires the shedding of blood.
 
As is always the case, this trial is not a test in the sense that God is trying to figure out Avraham’s character, rather it is a proving of the character God already sees in Avraham. For all who, like the father of faith, have chosen to trust God through Messiah Yeshua, there is a profound lesson to be learned within the narrative of Genesis 17. The delight over the miraculous provision of God is often accompanied by a practical commitment. We act out in the physical realm the living picture of what we are trusting God for in the spiritual realm. There are times when being set apart unto God is a painful experience. There is a cost to the free gift of redemption, a pruning of the self.
 
The covenant of chapter 15 is incumbent upon God alone, with Avram, the father of trust and his progeny through Isaac and Jacob as the recipients. It’s no accident that this was the first of the Abrahamic covenants: it’s the very essence of the Gospel, redemption through blood and trust alone (Rom. 3:28; Gal. 2:16; Eph. 2:8-9). The covenant of the current chapter is the outworking of that trust. Here the fruit of faith is to be seen in action (circumcision). In many ways chapters 15 and 17 are a platform for the teaching of Rabbi Yaakov (James) the brother of Yeshua:
 
“Trust devoid of action is dead.” –Yaakov (James) 2:17
 
וַיְהִ֣י אַבְרָ֔ם בֶּן־תִּשְׁעִ֥ים שָׁנָ֖ה וְתֵ֣שַׁע שָׁנִ֑ים וַיֵּרָ֨א יְהוָ֜ה אֶל־אַבְרָ֗ם וַיֹּ֤אמֶר אֵלָיו֙ אֲנִי־אֵ֣ל שַׁדַּ֔י הִתְהַלֵּ֥ךְ לְפָנַ֖י וֶהְיֵ֥ה תָמִֽים׃
 
17:1 And when אַבְרָם Avram was ninety nine years old, HaShem (YHVH: Mercy) appeared to Avram, and said to him, “אֲנִי־אֵל שַׁדַּי Aniy (I am) El (God) Shadday (Almighty, all sufficient); walk before My face, and be תָמִים tamiym (Whole, complete, healthful, sound, wholesome, innocent, entirely in accord with truth).
 
Avram is ninety nine years old, a significant number which falls just short of the ten by ten number of compounded completion, one hundred. He is also at an age, even by historical contextual standards, where seeding a child has become a physiological impossibility.
 
The previous chapter emphasised the all-seeing attribute of God’s nature and His willingness to appear in Angelic form in order to be seen by those He sought relationship with. Here God appears to Avram as El Shadday (God, Ruler, Judge – Almighty, all sufficient). Perhaps this is intended to remind Avram of the immutable power of the One in Whom he had placed his trust.
 
The instruction that follows is a poignant reminder of Avram’s attempt to father his own heir in an act of temporary mistrust. The All Sufficient God of Avram challenges Avram to walk intimately and perpetually with Him. Thus, the Hebrew, פני “P’nay” (face). God explains to Avram that if Avram walks in intimate relationship with God he will become תָמִים tamiym (Whole, complete, healthful, sound, wholesome, innocent, entirely in accord with truth).
 
The Hebrew, תָמִים tamiym which is often translated perfect, has a much wider meaning. In fact the English word perfect can be easily misunderstood in this context. I believe the best example of the meaning for this Hebrew word is found in the healing practice of our Messiah Yeshua Who says:
 
“Your trust (In Me, as the Messiah and manifestation of God’s redemptive work) has made you (acted as the catalyst for making you) whole (תָמִים tamiym).” –Mark 10:52
 
Notice that Avram is to, “be” תָמִים tamiym (Whole, complete etc.) God has witnessed Avram’s wholeness and completion outside of the restraints of time and space. In a sense the text is both an instruction and an observation. We can read, “Walk before My face and you will become whole” and, “I’ve seen you walk before My face and become whole”.
 
“For by one offering He (Yeshua) has perfected (תָמִים tamiym) forever those who are being sanctified.”
 
–Hebrews 10:14 [Author’s Translation]
 
 וְאֶתְּנָ֥ה בְרִיתִ֖י בֵּינִ֣י וּבֵינֶ֑ךָ וְאַרְבֶּ֥ה אוֹתְךָ֖ בִּמְאֹ֥ד מְאֹֽד׃
 
Gen 17:2 And I will set My covenant in the midst, between Me and you, and will make you great in exceeding abundance.”
 
The ברית b’riyt covenant of God is to be with Avram, in his midst and between God and him. This is an extremely intimate statement which conveys the intrinsic nature of the covenants made between God and humanity. It is the shedding of blood, which is the essence of physical life, which acts as a catalyst for the ברית b’riyt covenant/cutting of a binding agreement.
 
 וַיִּפֹּ֥ל אַבְרָ֖ם עַל־פָּנָ֑יו וַיְדַבֵּ֥ר אִתּ֛וֹ אֱלֹהִ֖ים לֵאמֹֽר׃
 אֲנִ֕י הִנֵּ֥ה בְרִיתִ֖י אִתָּ֑ךְ וְהָיִ֕יתָ לְאַ֖ב הֲמ֥וֹן גּוֹיִֽם׃
 
Gen 17:3 And Avram fell on his face: and speaking with him, אֱלֹהִים Elohiym (God, Ruler, Judge) said, Gen 17:4 “As for Me, הִנֵּה behold, now, pay attention, My covenant is with you, and you shall become a father of הֲמוֹן גּוֹיִם a roaring crowd of nations.
 
Throughout Scripture, when encountering the Holy God, many have fallen face down just as Avram does here. In the presence of the face of God, Avram hides his face, which is an act of humility and awe. This willing submission to God receives a response in the form of an affirmation of the promise formerly given to Avram concerning his offspring.
 
The Targum of Yonatan along with several other Jewish scholars (Yarchi, Pirke Eliezer), suggest that Avram’s uncircumcision was the reason that he fell on his face, citing subsequent encounters where circumcised Avraham stood in God’s presence. While this may simply be conjecture filled tradition, it nonetheless teaches the true nature of heart (core being) circumcision, without which no one can stand before God or enter right relationship in Him.
 
The phrase, “My covenant is with you” conveys the plain meaning that Avram is the second party in the covenant agreement. However, it can also be understood to infer that the covenant will remain with Avram and his descendants.
 
The literal translation of the Hebrew, הֲמוֹן גּוֹיִם “roaring crowd of nations” infers that the nations proceeding from Avram will make plenty of noise throughout history. In hindsight we can see that this is indeed the case.
 
The obligations of each of the two parties in the covenant of circumcision are listed as follows:
 
1. God (verse 4-8)
2. Avraham and his descendants (verses 9-14)
 
וְלֹא־יִקָּרֵ֥א ע֛וֹד אֶת־שִׁמְךָ֖ אַבְרָ֑ם וְהָיָ֤ה שִׁמְךָ֙ אַבְרָהָ֔ם כִּ֛י אַב־הֲמ֥וֹן גּוֹיִ֖ם נְתַתִּֽיךָ׃
 
Gen 17:5 No longer will you continue to be called by the name אַבְרָם Avram (Father of a great nation, father exalted), from now on your name shall be אַבְרָהָם Avraham (Father of many nations); for a father of many nations have I made you.
 
The meaning of Avram’s name, like so many other aspects of study, is disputed. It may mean, “Father of Aram” from the Hebrew contraction אַבְ Av + אַרָם Aram: אַרָם Aram being in his native country (Mesopotamia). Others suggest that it means, “Exalted Father” from the Hebrew contraction אַבְ Av + רָם Ram meaning exalted/high. Avram’s disassociation with Aram makes the ר reish (r) superfluous, therefore I favour the meaning, “Father of a Nation” from the Hebrew words, אַבְ Av + עם Am.
 
Regardless of which of the interpretations of Avram’s name you prefer. The name change is almost universally understood to mean, “Father of a Multitude”, “Father of Many Nations” and, “Father of a Great number of Nations” respectively: from the Hebrew tri-unity, “אב Avרבה  rabah המון hamon”. The point being that God has intended from the beginning to birth multitudes through the humble trust of one man.
 
“Behold, he (Avraham) is the father of the whole world, who are gathered under the wings of the Shekhinah (manifest feminine glory of God: rabbinic Hebrew).”
 
– Maimonides, Hilchot Bikurim, c. 4. sect. 3.
 
Avram’s new name, Avraham, has great significance in relationship to his being the father of Trust, or, the Father of all who believe through faith.
 
“Though converts do not descend from the patriarchs… all converts are considered descendants of Avraham because the Torah calls him the father of… nations, and therefore a convert can be called a son of Avraham.”
 
–Rambam, Commentary to Mishnah Bikkurim 1:4
 
Note, that a converted soul can be called a “son of Avraham” according to trust, but is not called a “Jew”, which is an ethnic term specific to the blood descendants of Jacob.
 
It seems that the Rambam agrees with Rabbi Shaul the shaliach (Paul the Apostle), who writes:
 
“Therefore, the promise comes by trust (emunah: faith), so that it may be by grace (chesed) and may be guaranteed to all Avraham’s offspring—not only to those who are of the Torah (Jews) but also to those who have the trust of Avraham (all who trust). He is the father of us all.”
 
–Romans 4:16 [Author’s Translation]
 
Rabbi Paul’s assertion, made by the Holy Spirit, clearly regards spiritual faith. He is not saying that all people are blood descendants of Abraham. If he were he would be lying, something the Holy Spirit is incapable of.
 
This silences the foolish nonsense of those so called Gentile Messianics who claim to be “spiritual Jews”. Jew, an ethnic term, can only be applied to ethnic descendants of Jacob. Thus, the only spiritual Jew is one who is ethnically Jewish. We are converted souls and not converted ethnicities, sexes etc.
 
וְהִפְרֵתִ֤י אֹֽתְךָ֙ בִּמְאֹ֣ד מְאֹ֔ד וּנְתַתִּ֖יךָ לְגוֹיִ֑ם וּמְלָכִ֖ים מִמְּךָ֥ יֵצֵֽאוּ׃
 וַהֲקִמֹתִ֨י אֶת־בְּרִיתִ֜י בֵּינִ֣י וּבֵינֶ֗ךָ וּבֵ֨ין זַרְעֲךָ֧ אַחֲרֶ֛יךָ לְדֹרֹתָ֖ם לִבְרִ֣ית עוֹלָ֑ם לִהְי֤וֹת לְךָ֙ לֵֽאלֹהִ֔ים וּֽלְזַרְעֲךָ֖ אַחֲרֶֽיךָ׃
 
Gen 17:6 And I will make you fruitful exceeding, abundant, and I will make you into nations, and kings shall go out from you. Gen 17:7 And I will arise, establishing My covenant which is in the midst, between Me and you and your seed after you in their generations for an לִבְרִית עוֹלָם livriyt olam everlasting (eternal, perpetual) covenant, I will be your God (God, Ruler, Judge), and God to your seed after you.
 
It's important to note that God’s promise to bring many nations forth from Avraham is in the future tense. This means that the covenant promise is for those yet to be born and does not apply to Y’sh’ma’el (Ishmael).
 
The blessing regarding kings relates to God’s Kingship over all things. The kings of Avraham’s descendants are tasked with representing the true King of kings and His attributes of Mercy and Judgement. Unfortunately this has rarely been the case in the history of Israel’s kings.
 
The greatest of these blessings is the one that bears them all, “I will be your God”. These are the words of a bridegroom, “I will”. The question remains, “Will you?” A bride is not secure in marriage until she utters the words, “I will”.
 
וְנָתַתִּ֣י לְ֠ךָ וּלְזַרְעֲךָ֨ אַחֲרֶ֜יךָ אֵ֣ת׀ אֶ֣רֶץ מְגֻרֶ֗יךָ אֵ֚ת כָּל־אֶ֣רֶץ כְּנַ֔עַן לַאֲחֻזַּ֖ת עוֹלָ֑ם וְהָיִ֥יתִי לָהֶ֖ם לֵאלֹהִֽים׃
 
Gen 17:8 And I will give to you, and to your seed after you, the land where you now sojourn, all the land of Canaan (Lowland), for an עוֹלָם olam (everlasting, eternal, perpetual) possession; and I will be their אלֹהִים Elohiym (God, Ruler, Judge).”
 
This addition, which follows the phrase, “I will be your God”, is an affirmation of the former promise of land which is incumbent upon God alone. It’s not subject to the circumcision covenant because it has already been covenanted according to the first covenant of Genesis 15. In a sense, the, “And” at the beginning of this verse reads, “And, I haven’t forgotten what I already established with you in the former covenant”.
 
We note that the title אלֹהִים Elohiym, meaning God, Ruler and Judge, is being used here to convey the sense of binding law. It is a title of God that denotes security and authority over what some would term legal matters.
 
וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם וְאַתָּ֖ה אֶת־בְּרִיתִ֣י תִשְׁמֹ֑ר אַתָּ֛ה וְזַרְעֲךָ֥ אַֽחֲרֶ֖יךָ לְדֹרֹתָֽם׃
 זֹ֣את בְּרִיתִ֞י אֲשֶׁ֣ר תִּשְׁמְר֗וּ בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֥ין זַרְעֲךָ֖ אַחֲרֶ֑יךָ הִמּ֥וֹל לָכֶ֖ם כָּל־זָכָֽר׃
 
Gen 17:9 And אֱלֹהִים Elohiym (God: Ruler, Judge) said unto אַבְרָהָם Avraham, “My covenant is for you to תִשְׁמֹר tish’mor Keep (guard, observe, heed, do), you and your seed after you in their generations. Gen 17:10 This is My covenant, which you shall תִּשְׁמְרוּ tish’m’roo Keep (guard, observe, heed, do), between Me and you and your seed after you; every male among you shall be circumcised.
 
There’s little detail given here as to how the circumcision is to be performed. The covenant is said to simply rely on the practice and a faithful and perpetual keeping of it. Modern rabbinical Judaism has added a number of beautiful traditions to the ceremony of circumcision, but strictly speaking they’re not inferred in the instruction of God’s Torah.
 
Circumcision was not unique to the Jewish people, with the exception of the Philistines many nations in the Middle East already practiced it at the time of Abraham. However, what makes this particular form of circumcision unique is the fact that it’s done before a child has entered into the moral responsibilities of adulthood and is therefore the mark of his identity and belonging outside of any obligations to moral law. The instruction then is incumbent on the father of the child and not on the child himself. Of course, as the child grows and becomes a father himself, the covenant becomes incumbent upon him.
 
The early administration of the Jewish covenant of circumcision, implies a commitment to God’s chosen people (v14) and to God (Jeremiah 4:4). Later in Israel’s history it came to symbolize the discarding of heathen practices (Joshua 5:9).
 
From its inception circumcision has been a physical representation of the spiritual human need to receive a circumcised לב heart (core being).
 
“Circumcise your לְבַבְכֶם hearts (core being), therefore, and do not be stiff-necked (Full of pride) any longer.”
 
–D’varim (Deuteronomy) 10:16 [Author’s Translation]
 
This covenant is open to the nations (v12-13), however, this was only the case when they became wholly devoted to belonging to the community of ethnic Israel (Exodus 12:45).
 
My mother tells me that although my father had lost touch with Jewish tradition, having been raised in a secular Jewish home, he nonetheless insisted that my brothers and I be circumcised. Somehow, deep within his Jewish soul he understood the need to perpetuate this sign in my flesh even though he was ritually disconnected from this covenant Jewish practice, this rite; this right of every Jewish male.
 
Radak notes that this instruction was given prior to Yitzchak’s (Isaac’s) conception, for the purpose of Yiztchak’s holy conception, and in order to emphasis the miracle of Avraham’s ability to father a child with a weakened organ (being 99).
 
The act of circumcision also brought attention to the symbolic nature of the male organ. We should note that Y’sh’ma’el was conceived while Avram was yet uncircumcised and is therefore according to the flesh (fallen man), whereas Yiztchak was to be conceived via the circumcised organ as a symbol of the need for human hearts to be spiritually circumcised. Thus, figuratively speaking, election is intrinsically linked to the circumcised (exposed) human soul.
 
וּנְמַלְתֶּ֕ם אֵ֖ת בְּשַׂ֣ר עָרְלַתְכֶ֑ם וְהָיָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵינֵיכֶֽם׃
 
Gen 17:11 And you shall circumcise the flesh of your עָרְלַתְכֶם orel (barrier, foreskin); and it shall be an אוֹת ot (Sign, remembrance, distinguishing mark, banner, proof) of the covenant between Me and you.
 
The Hebrew word, ערל orel translated as, “foreskin” also translates as “barrier” and is thus used by the prophets as a metaphor. In particular, a barrier that prevents beneficial results (Leviticus 26:41; Jeremiah 9:25-26; Ezekiel 44:7).
 
“‘The days are coming,’ declares HaShem, ‘when I will punish all who are circumcised only in the flesh— Egypt, Judah, Edom, Ammon, Moab and all who live in the wilderness in distant places. For all these nations are really uncircumcised, and even the whole house of Israel is uncircumcised (has an orel, barrier) in heart.’”
 
–Jeremiah 9:25-26 [Author’s Translation]
 
We can read “For all these nations have really left a barrier between themselves and Me, and even the whole house of Israel have left a barrier around their core being in an attempt to keep Me out.”
 
The אוֹת ot (sign, mark) of circumcision is just that, a sign on the body of the ethnic servants of God via Avraham, Yitzchak and Yaakov.
 
וּבֶן־שְׁמֹנַ֣ת יָמִ֗ים יִמּ֥וֹל לָכֶ֛ם כָּל־זָכָ֖ר לְדֹרֹתֵיכֶ֑ם יְלִ֣יד בָּ֔יִת וּמִקְנַת־כֶּ֙סֶף֙ מִכֹּ֣ל בֶּן־נֵכָ֔ר אֲשֶׁ֛ר לֹ֥א מִֽזַּרְעֲךָ֖ הֽוּא׃
 
Gen 17:12  And he that is eight days old shall be circumcised among you, every male in your generations, he that is born in the house, or bought with money from any foreigner, which is not of your seed.
 
The practice of circumcision on the eighth day is both physically and spiritually illuminating. Physiologically speaking it’s within the time period that a new-born child’s skin heals more rapidly, and therefore causes much less pain than circumcisions carried out on pubescent or adult males.
 
The number eight holds important figurative value. Where seven represents completion, wholeness and perfection, as in the days of creation, the cycle of the years of the Sh’mitah etc. Eight represents the convergence of completion and new beginning. The eighth day is in fact the first day of the second week following creation. The covenant for the land and the building blocks for the progeny have already been completed, just as creation was completed. Now, at the beginning of the second week, something new.
 
It's important to remind ourselves again, that this new beginning, this circumcision of the heart, like that of the flesh, must be performed by someone other than ourselves. In this case, it’s God Who will perform the circumcision through His Son (Fully Man & Fully God with us).
 
With regard to subsequent Jewish tradition the following are halachic rulings concerning variations of the practice of circumcision:
 
“And in the eighth day the flesh of his foreskin shall be circumcised.”
 
–Vayikra (Leviticus) 12:3 [Author’s Translation]
 
"An infant might be circumcised on the eighth, ninth, tenth, eleventh, and twelfth, neither less nor more; (not less than eight days, nor more than twelve).”
 
-Mishnah. Sabbat, c. 19. sect. 5.
 
“If he was born between the two evenings, he is circumcised on the ninth; if between the two evenings of the evening of the Sabbath, he is circumcised on the tenth; if on a festival day, after the Sabbath, he is circumcised on the eleventh; if on the two days of the beginning of the year, he is circumcised on the twelfth: an infant that is sick, they do not circumcise it until it is well.''
 
-Mishnah. Eracin, c. 2. sect. 2.
 
"They do not circumcise until the sun shines out on the eighth day of a child's birth, and all the day is fit for circumcision; but they that are prepared hasten to the commandment, and circumcise immediately in the morning; and indeed circumcision, which is not in its proper time, is never performed but in the day:''
 
-Shulkhan Arukh, c. 262. sect. 1.
 
"A servant is born in the power of an Israelite, and another that is taken from Heathens, the master is bound to circumcise them; but he that is born in the house is circumcised on the eighth day; and he that is bought with money is circumcised on the day that he is received, even if he received him on the day he is born, he is circumcised on that day; if he receives a grown servant of Heathens, and the servant is not willing to be circumcised, he bears with him a whole year, but more than that it is forbidden to keep him, seeing he is uncircumcised, but he must send him again to the Heathens.''
 
-Maimonides. Hilchot Milah, c. 1. sect. 3, 6.
 
 הִמּ֧וֹל׀ יִמּ֛וֹל יְלִ֥יד בֵּֽיתְךָ֖ וּמִקְנַ֣ת כַּסְפֶּ֑ךָ וְהָיְתָ֧ה בְרִיתִ֛י בִּבְשַׂרְכֶ֖ם לִבְרִ֥ית עוֹלָֽם׃
 
Gen 17:13 He that is born in your house, and he that is bought with your money, must be circumcised: and My covenant shall be in your flesh for an עוֹלָם olam (everlasting, eternal, perpetual) covenant.
 
This covenant is open to the nations (v12-13), however, this was only the case when they became wholly devoted in belonging to the community of ethnic Israel (Exodus 12:45).
 
 וְעָרֵ֣ל׀ זָכָ֗ר אֲשֶׁ֤ר לֹֽא־יִמּוֹל֙ אֶת־בְּשַׂ֣ר עָרְלָת֔וֹ וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵעַמֶּ֑יהָ אֶת־בְּרִיתִ֖י הֵפַֽר׃
 
Gen 17:14 And the uncircumcised male זָכָר zakar whose flesh of his עָרְלָתוֹ oralto (barrier, foreskin) is not circumcised, that person הַנֶּפֶשׁ (nephesh: Life, soul) shall be separated, cut off from his people; My covenant he has broken.”
 
The Hebrew text is clear in identifying the uncircumcised male as being a male (zakar: literally, male of the species) rather than a child (yeled). This is because only a male who has reached the age of understanding can be justifiably required to keep the instruction. Radak teaches that if a Jewish male is not circumcised by his father when he is a child, he becomes responsible to arrange his own circumcision at the age of his bar mitzvah (13yrs).
 
Maimonides sees the phrase, “cut off from his people” as referring to those Jews who wilfully refuse circumcision up to the time of their death. Thus he sees a post death cutting off from the Olam Habah (World to come). This is yet another traditional view that correlates to the Messianic view of the need for circumcision of the heart prior to death. We are entirely reliant on the circumcising work of the Messiah in order to enter the tents of HaShem for all eternity.
 
“A father or a mother that transgress, and circumcise not, make void the affirmative commandment, but are not guilty of cutting off; for no cutting off depends but upon the uncircumcised person himself; and the Sanhedrim are commanded to circumcise a son or a servant in his time, that they may not leave an uncircumcised person in Israel, nor among their servants; if the thing is hid from the Sanhedrim, and they do not circumcise him, when he is grown up, he is bound to circumcise himself; and every day that passes over him, after he is grown up, and he does not circumcise himself, lo, he makes the commandment to cease; but he is not guilty of cutting off until he dies, and he is a presumptuous uncircumcised person;''
 
– Maimonides, Hilchot. Milah, c. 1. sect. 1, 2.
 
וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם שָׂרַ֣י אִשְׁתְּךָ֔ לֹא־תִקְרָ֥א אֶת־שְׁמָ֖הּ שָׂרָ֑י כִּ֥י שָׂרָ֖ה שְׁמָֽהּ׃
 וּבֵרַכְתִּ֣י אֹתָ֔הּ וְגַ֨ם נָתַ֧תִּי מִמֶּ֛נָּה לְךָ֖ בֵּ֑ן וּבֵֽרַכְתִּ֙יהָ֙ וְהָֽיְתָ֣ה לְגוֹיִ֔ם מַלְכֵ֥י עַמִּ֖ים מִמֶּ֥נָּה יִהְיֽוּ׃
 
Gen 17:15 And אֱלֹהִים Elohiym (God, Judge, ruler) said to אַבְרָהָ֔ם Avraham, As for שָׂרָי Sarai (My Princess) your wife, you shall no longer call her name שָׂרָי Sarai (My Princess), but שָׂרָה Sarah (Woman of Nobility, Princess) shall be her name. Gen 17:16 And I will bless her, and give you a son also of her: yes, I will bless her, and she shall be a mother of nations; kings of peoples shall come out from her.
 
In changing Sarai’s name God makes her a co-participant in the covenant. The name Sarai, which is in the possessive, literally means, “My Princess” which implies that she owes her status to being Avraham’s wife. In changing her name to Sarah, meaning, Princess or Noble Woman, God gives her a unique position as the mother of nations and kings. As Rashi says, she became princess “par excellence”- to all humankind (Berachos 13a).
 
“Even as Sarah obeyed Avraham, calling him lord (Master, Husband): you are her daughters
as long as you do well, and don’t flee due to fear.” 
 
-1Peter 3:6 [Author’s Translation]
 
Sarah had previously been barren, but with her new name comes a promise of fertility, progeny and divine destiny. She was beyond the age of child bearing, however, while it was physiologically impossible for her to produce children, it would not be impossible for God. As a result, the birth of the promised son Yitzchak Isaac will be a miracle. One could say that Israel is born of miracles, and in turn we see the promised Messiah, the son of God born miraculously into time and space, his birth dividing time itself.
 
 וַיִּפֹּ֧ל אַבְרָהָ֛ם עַל־פָּנָ֖יו וַיִּצְחָ֑ק וַיֹּ֣אמֶר בְּלִבּ֗וֹ הַלְּבֶ֤ן מֵאָֽה־שָׁנָה֙ יִוָּלֵ֔ד וְאִ֨ם־שָׂרָ֔ה הֲבַת־תִּשְׁעִ֥ים שָׁנָ֖ה תֵּלֵֽד׃
 
Gen 17:17 Then אַבְרָהָם Avraham fell upon his face, וַיִּצְחָק va’yitzchak (and laughed, rejoiced), and said בְּלִבּוֹ in his lev (Core being, heart, centre), “I’ll have a son born to me, at a hundred years old? Is it possible that Sarah, a woman of ninety years old, could give birth?”
 
Note the position of prostration. Avram is again in awe, and humbles himself at the pronouncement of God. This qualifies the nature of his laughter. It’s not the laughter of incredulity but of awe and excitement. The Targums of Yonatan and Yerushalayim paraphrase it, "and he wondered". Onkelos renders v’chadi, “he rejoiced”. Thus, his question is not one of doubt but of trust and hope, “Could this be possible?” And the answer, “For God all things are possible”.
 
“Your father Abraham rejoiced to see my day; and he saw it, and was glad.”
 
–HaBesorah Al Piy Yochanan (John) 8:56
 
וַיֹּ֥אמֶר אַבְרָהָ֖ם אֶל־הָֽאֱלֹהִ֑ים ל֥וּ יִשְׁמָעֵ֖אל יִחְיֶ֥ה לְפָנֶֽיךָ׃
 
Gen 17:18 And אַבְרָהָם Avraham said to הָֽאֱלֹהִים Ha-Elohiym (The God, Ruler, Judge), “O that יִשְׁמָעֵאל Yi’shma’el (Heard by God) might live before Your face!”
 
Rambam sees Avraham’s plea as a plea for Ishmael’s life, suggesting that Avraham thought Ishmael would die as a result of the birth of the legitimate heir Isaac. Others suggest that Avraham simply wanted the best for both his sons.
 
וַיֹּ֣אמֶר אֱלֹהִ֗ים אֲבָל֙ שָׂרָ֣ה אִשְׁתְּךָ֗ יֹלֶ֤דֶת לְךָ֙ בֵּ֔ן וְקָרָ֥אתָ אֶת־שְׁמ֖וֹ יִצְחָ֑ק וַהֲקִמֹתִ֨י אֶת־בְּרִיתִ֥י אִתּ֛וֹ לִבְרִ֥ית עוֹלָ֖ם לְזַרְע֥וֹ אַחֲרָֽיו׃
 
Gen 17:19 And אֱלֹהִים Elohiym (The God, Ruler, Judge) said, “Sarah (Woman of Nobility) your wife shall bear you a son indeed; and you shall call his name יִצְחָק Yitzchak (Isaac: He laughs): and I will establish my covenant with him for an עוֹלָם olam (everlasting, eternal, perpetual) covenant, and with his seed after him.
 
In answer to Avraham’s, “Could this be?” God assures him, “Your wife shall bear you a son indeed”.
 
Before God answers Avraham’s question regarding Ishmael He makes it very clear that He is establishing His covenant with Yitzchak and his seed after him, eternally.
 
וּֽלְיִשְׁמָעֵאל֮ שְׁמַעְתִּיךָ֒ הִנֵּ֣ה׀ בֵּרַ֣כְתִּי אֹת֗וֹ וְהִפְרֵיתִ֥י אֹת֛וֹ וְהִרְבֵּיתִ֥י אֹת֖וֹ בִּמְאֹ֣ד מְאֹ֑ד שְׁנֵים־עָשָׂ֤ר נְשִׂיאִם֙ יוֹלִ֔יד וּנְתַתִּ֖יו לְג֥וֹי גָּדֽוֹל׃
 
Gen 17:20 And as for יִשְׁמָעֵאל Yi’shma’el (Heard by God), I have heard you: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall come from him, and I will make him a great nation.
 
The blessing for Ishmael comes by way of compensation but does not entitle him to the covenant promises of Avraham. Ishmael, as we have seen, has risen and ruled much of the known world, more recently, from the sixth century onward, he’s done so through the religion of Islam (subjugation). However, as Rashi rightly notes, “n’shi’im” translated here as princes, can also be rendered clouds, thus the Arab peoples will rise for a time, but in the end they will dissipate like clouds.
 
וְאֶת־בְּרִיתִ֖י אָקִ֣ים אֶת־יִצְחָ֑ק אֲשֶׁר֩ תֵּלֵ֨ד לְךָ֤ שָׂרָה֙ לַמּוֹעֵ֣ד הַזֶּ֔ה בַּשָּׁנָ֖ה הָאַחֶֽרֶת׃
 
Gen 17:21 But my covenant I will establish with יִצְחָק Yitzchak (Laughter), which Sarah shall bear to you at this set time in the next year.”
 
While sin has prevented Israel from receiving the fullness of the covenant promises of God to date, there is a future time coming when all the remnant of Israel will be redeemed through Yeshua our Messiah (Romans 11) and as a result the fullness of God’s promises will be seen.
 
 וַיְכַ֖ל לְדַבֵּ֣ר אִתּ֑וֹ וַיַּ֣עַל אֱלֹהִ֔ים מֵעַ֖ל אַבְרָהָֽם׃
 
Gen 17:22 And having completed the words, אֱלֹהִים Elohiym arose from אַבְרָהָם Avraham.
 
The literal reading here denotes an intimacy in the preceding conversation. Elohiym gets up from sitting with Avraham. This is not the only time Elohiym sits to speak with Avraham (Gen. 18:1).
 
וַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־יִשְׁמָעֵ֣אל בְּנ֗וֹ וְאֵ֨ת כָּל־יְלִידֵ֤י בֵיתוֹ֙ וְאֵת֙ כָּל־מִקְנַ֣ת כַּסְפּ֔וֹ כָּל־זָכָ֕ר בְּאַנְשֵׁ֖י בֵּ֣ית אַבְרָהָ֑ם וַיָּ֜מָל אֶת־בְּשַׂ֣ר עָרְלָתָ֗ם בְּעֶ֙צֶם֙ הַיּ֣וֹם הַזֶּ֔ה כַּאֲשֶׁ֛ר דִּבֶּ֥ר אִתּ֖וֹ אֱלֹהִֽים׃
 
Gen 17:23  And Avraham took יִשְׁמָעֵאל Yi’shma’el (Heard by God) his son, and all that were born in his house, and all that were bought with his money, every male among the men of Avraham's house; and circumcised the flesh of their foreskin in that same day, as אֱלֹהִים Elohiym (God, Judge, ruler) had said to him.
 
Immediately after receiving the covenant of circumcision from God, Avraham circumcises every male member of his household. This was done within the same day, a lot of blood, suffering and tears, particularly for Avraham and the older males. Avraham understood that a barrier (foreskin) was separating the hearts of humanity from God, the barrier (foreskin) of fallen humanity’s sin. He also understood that without the shedding of blood a covenant could not be established. Thus he obeyed immediately in trust, having just finished spending time on his face before the face of God (Who had been sitting with Avraham).
 
וְאַ֨בְרָהָ֔ם בֶּן־תִּשְׁעִ֥ים וָתֵ֖שַׁע שָׁנָ֑ה בְּהִמֹּל֖וֹ בְּשַׂ֥ר עָרְלָתֽוֹ׃
 
Gen 17:24 And Avraham was ninety nine years old, when he was circumcised in the flesh of his foreskin.
 
The text infers that the circumcision was done to Avraham. Therefore it was performed by someone else. Some suggest that Eli-ezer, his servant performed the circumcision of Avraham. This is a nice idea, given the meaning of Eli-ezer (My God is helper).
 
We have read that God arose from sitting with Avraham. Therefore, it may be that God Himself manifest in human form (see Gen. 18) circumcised Avraham. Alternatively, if Eli-ezer performed the circumcision, as tradition conjectures, then figuratively speaking, God, Avraham’s Helper, circumcised Avraham. Either way, Avraham’s circumcision is reliant on God alone. Thus it’s the perfect representation of the work of God in circumcising the hearts of all who come to Him in humility, trusting in the covenant redeeming work of Messiah Yeshua HaMelekh. We don’t circumcise ourselves. It is the work of God applied to a willing heart.
 
Jewish tradition suggests that Avraham sent for Shem (Name), the son of Noach (Comforter), who circumcised him and his son Ishmael (Pirke Eliezer, c. 29.). Another wonderful idea, given the meaning of the names Shem, Noach, Avraham and Ishmael. We could say that this tradition teaches that, “Avraham called on Yeshua (Shem, Name: for there is no other name under heaven by which one can be saved [Acts 4:12]), son of The Comforter (Noach, God, The Holy Spirit), Who circumcised the hearts of many nations (Avraham) because God heard (Ishmael) their cry for salvation”.
 
Avraham was one year short (99) of the number symbolizing compound completion and fullness (10 x 10). The son of promise born in compound completion (100), the hundredth year of Avraham’s life (Gen. 21:5).
 
וְיִשְׁמָעֵ֣אל בְּנ֔וֹ בֶּן־שְׁלֹ֥שׁ עֶשְׂרֵ֖ה שָׁנָ֑ה בְּהִ֨מֹּל֔וֹ אֵ֖ת בְּשַׂ֥ר עָרְלָתֽוֹ׃
 
Gen 17:25 And יִשְׁמָעֵאל Yi’shma’el his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
 
Ishmael is circumcised at an age that denotes the relationship between God and Israel (1 God + 12 tribes).
 
This may also be a contributing factor in the rabbinical assertion that a male enter into Bar Mitzvah at the age of 13 years.
 
בְּעֶ֙צֶם֙ הַיּ֣וֹם הַזֶּ֔ה נִמּ֖וֹל אַבְרָהָ֑ם וְיִשְׁמָעֵ֖אל בְּנֽוֹ׃
 
Gen 17:26 In that same day אַבְרָהָם Avraham was circumcised, and יִשְׁמָעֵאל Yi’shma’el his son.
 
Jewish tradition suggests that Avraham was circumcised on Yom Kippur (The Day of Atonement).
 
“He (Avraham) was circumcised on the day… appointed by Moses for Yom Kippur (the Day of Atonement)… and in the place where he was circumcised the altar (Temple altar) was built.”
 
-Pirke Eliezer, ut supra. (c. 29.)
 
וְכָל־אַנְשֵׁ֤י בֵיתוֹ֙ יְלִ֣יד בָּ֔יִת וּמִקְנַת־כֶּ֖סֶף מֵאֵ֣ת בֶּן־נֵכָ֑ר נִמֹּ֖לוּ אִתּֽוֹ׃ 
 
Gen 17:27 And all the men of his house, born in the house, and bought with money from a foreigner, were circumcised with him.
 
The actions of Avraham are repeated for the purpose of remembrance. This is a common occurrence throughout Hebrew Scripture. To this day we glean from the repetition, the observance of our faith, and the practice of remembering what God has done, what He is doing, and what He has promised to do.
 
© 2024 Yaakov Ben Yehoshua

​Introduction:
 
We should keep in mind the events of the previous chapter as we read the narrative of chapter 16. Avram has just received the unconditional covenant of the land and has been shown the future slavery and subsequent deliverance of Israel. He’s received all these things as a sign of the fact that God has already established a blood heir for him.
 
Avram is said to have come to a place of complete trust in God and is thus credited with righteousness (Genesis 15:6). Now however, it seems that he’s either neglected to pass this information on to Sarai, or, she’s chosen to doubt God’s ability to fulfil His promises to Avram. Either way, Avram allows his role as leader of the household to be usurped by the emotional pleas of his desperate wife, and thus makes room for conflict to enter his camp.
 
The lesson for the follower of Messiah is clear: In Messiah we are completely safe at the core of our being (Avram’s trust in God). We cannot be possessed by another. However, if we allow our actions to stray from our core (Avram submits to Sarai’s demands), those actions can be utilized by another. Therefore, our actions must always come from our core, which is Messiah in us (Trust in God). Messiah essential faith produces right action from and in Him. In Messiah we sin when we forget who we are.
 
In a wonderful redemptive twist, God blesses Hagar and her son, though He also clarifies Ishmael’s cantankerous spirit and his volatile role in the future history of humanity. At the conclusion of this account however, it is Hagar’s choosing to see (recognize) the God Who has seen (known her from before the creation of the world) her, and her obedience in returning to serve her mistress; that restores her position within the tents of Avram. Thus HaShem (YHVH, Mercy) delivers her from perishing in the wilderness.
 
In a paradoxical sense, Hagar’s symbolic role as an Egyptian, places the soon to be slave master of Israel under the authority of Avram via Sarai. In this account Egypt is seen figuratively as the servant of Israel. Just as Israel was to wander in the desert, so too Egypt, through Hagar, wandered in the desert. However, where Israel’s freedom was to be found by leaving Egypt (double distress, Sin) behind, Egypt’s (Hagar) freedom is found in her returning to Israel (Y’sra: contend, persist, persevere, overcome El: in God).
 
In the repetition of the Hebrew words עין ayin: eyes, andראה  ra’ah: to see, and through the naming of ישמעאל Y’sh’ma-el (heard by God), this historical story emphasizes the all-seeing and all-hearing God of Israel.
 
וְשָׂרַי֙ אֵ֣שֶׁת אַבְרָ֔ם לֹ֥א יָלְדָ֖ה ל֑וֹ וְלָ֛הּ שִׁפְחָ֥ה מִצְרִ֖ית וּשְׁמָ֥הּ הָגָֽר׃
 
Gen 16:1 And שָׂרַי Sarai (Princess) the wife of אַבְרָ֔ם Avram (Father of a nation) didn’t bare him children: and she had a handmaid, a מִצְרִית Mitzrit (Egyptian female: double distress), whose name was הָגָר Hagar (Flight).
 
The shame associated with being barren in Biblical times can’t be overstated. Children and in particular male heirs were essential to the survival of a family and the retention of lands and wealth. In spite of God’s promise Avram had been in the land of Canaan ten years without any sign of an heir. It may well have seemed like God had forgotten him, however, in reality this is yet another step toward complete reliance on God. Sometimes, when all practical avenues have been exhausted, only a miracle of God can establish His promises. We should not need reminding that even the practical avenues are the domain of God.
 
According to the Midrash, as interpreted by Rashi, Hagar was a daughter of Pharaoh, who was gifted to Sarai after Pharaoh had witnessed the power of God at work on Sarai’s behalf, and had concluded, “Better that she (Hagar) be a servant in their household than a princess in someone else’s”.
 
וַתֹּ֨אמֶר שָׂרַ֜י אֶל־אַבְרָ֗ם הִנֵּה־נָ֞א עֲצָרַ֤נִי יְהוָה֙ מִלֶּ֔דֶת בֹּא־נָא֙ אֶל־שִׁפְחָתִ֔י אוּלַ֥י אִבָּנֶ֖ה מִמֶּ֑נָּה וַיִּשְׁמַ֥ע אַבְרָ֖ם לְק֥וֹל שָׂרָֽי׃
 
Gen 16:2 And Sarai said unto Avram, Behold now, HaShem (YHVH: Mercy) has restrained me from bearing: I plead with you, go in unto my maid; it may be that I may obtain children by her. And Avram heard, listened, understood and consented וַיִשְׁמַע (va’yishma) to the voice לְקוֹל (kol) of Sarai.
 
It’s worth noting here that it’s the attribute of Mercy* displayed in the Holy Name (YHVH), which is responsible for restraining Sarai from bearing children.
 
*Exodus 34:6; Psalms 103:8, 145:8-10; Exodus Rabbah 3:6
 
In the ancient near east surrogate mothers were often employed for the purpose of continuing family lines, a custom that is attested to in places such as ancient Ur and Cappadocia. The patriarch Yaakov (Jacob) also had children in a like manner, and the sons born to his wives were all full members of his household. However, in the present case it’s election that will determine Isaac’s status as heir to the promises of Avram, while Ishmael, who has been blessed with a different blessing (Galatians 4:22-29), will be put out of the household of Avram.
 
Avram seems to have momentarily taken his eyes off HaShem and instead given himself to the intellectual delusion of human reason rather than walking in trust of God. What’s more he listens to, “l’kol Sarai” (the voice of Sarai) rather than, “Ha’kol Adonai” (the voice of The LORD).
 
וַתִּקַּ֞ח שָׂרַ֣י אֵֽשֶׁת־אַבְרָ֗ם אֶת־הָגָ֤ר הַמִּצְרִית֙ שִׁפְחָתָ֔הּ מִקֵּץ֙ עֶ֣שֶׂר שָׁנִ֔ים לְשֶׁ֥בֶת אַבְרָ֖ם בְּאֶ֣רֶץ כְּנָ֑עַן וַתִּתֵּ֥ן אֹתָ֛הּ לְאַבְרָ֥ם אִישָׁ֖הּ ל֥וֹ לְאִשָּֽׁה׃
 
Gen 16:3 And Sarai (Princess) Avram's (Father of a nation) wife took Hagar (Flight) her maid the Mitzrit (Egyptian: double distress), after Avram had dwelt ten years in the land of כְּנָעַן Kena’an (Canaan: humility, lowland), and gave her to her husband Avram to be his wife.
 
We find an interesting remez (hint) in the Hebrew text when we read the meaning in the names of the characters:
 
“The princess, wife to a nation’s father, took flight in double distress, after the nation’s father had spent ten years in a land of humility.”
 
Sarai is the instigator of this faithless action. She is in double distress because, unlike Avram, she has not trusted HaShem. Therefore she believes she is unable to bear children and that God is unable to provide her with a child. So Sarai is taking flight from God’s promises, a decision that will result in the birth of a child who will bring perpetual conflict to the progeny of Sarai’s womb. Thus the number for completion, “ten” is seen in the remez to represent the complete captivity (humility) of the Hebrews under the Mitzrayim (Egyptians). Something that was outlined in detail during Avram’s covenant experience in the former chapter.
 
וַיָּבֹ֥א אֶל־הָגָ֖ר וַתַּ֑הַר וַתֵּ֙רֶא֙ כִּ֣י הָרָ֔תָה וַתֵּקַ֥ל גְּבִרְתָּ֖הּ בְּעֵינֶֽיהָ׃
 
Gen 16:4 And he went in unto Hagar, for the purpose of causing her to conceive: and when she saw that she had conceived, her mistress became insignificant in her eyes (she despised and looked down upon her mistress Sarai).
 
It was not unusual for men to have multiple wives at this time and in this context. In fact without the protection of a husband and a wider family collective, a woman living in this historical environment would have surely died from lack of provision. To be given to a man of Avram’s stature would have been considered an honour and does not constitute sexual slavery in the modern sense. Remember that Avram acquired his Egyptian servants and riches through his relationship with the ruler of Egypt (Genesis 12:16). In fact Hagar’s life with Avram’s family may well have been far more comfortable than her former life under Egypt’s religious and cultural rule. Therefore, having been lifted from a position of servitude into the role of second wife, Hagar was being offered an opportunity for greater comfort and status. This makes her actions toward Sarai seem heinous rather than simple pettiness. Instead of showing mercy toward Sarai in her barren state, Hagar looks down upon her and despises her, viewing Sarai’s infertility as a sign of inferiority. For a woman of this time and context, the inability to bear children was disgrace enough without the added ridicule of her pairs.
 
וַתֹּ֨אמֶר שָׂרַ֣י אֶל־אַבְרָם֮ חֲמָסִ֣י עָלֶיךָ֒ אָנֹכִ֗י נָתַ֤תִּי שִׁפְחָתִי֙ בְּחֵיקֶ֔ךָ וַתֵּ֙רֶא֙ כִּ֣י הָרָ֔תָה וָאֵקַ֖ל בְּעֵינֶ֑יהָ יִשְׁפֹּ֥ט יְהוָ֖ה בֵּינִ֥י וּבֵינֶֽיׄךָ׃
 
Gen 16:5 And Sarai said unto Avram, “My wrong be upon you: I have given my maid into your bosom; and when she saw that she had conceived, I became despised in her eyes: may HaShem (YHVH: Mercy) judge between me and you”.
 
The literal translation, “My wrong be upon you” is ironic. While the plain meaning should be understood to refer to the fact that Sarai has been wronged, the remez (hint) conveys the idea that it is her wrong action that is being visited on Avram due to his lack of leadership.
 
Avram’s desire to please his wife had caused him to temporarily relinquish the promise of God regarding his progeny. Thus the wrong committed by Sarai in insisting that Avram cohabitate with her maid servant has now come back upon Avram, who is the leader of the household and is therefore both explicitly and implicitly responsible for the current situation.
 
From time to time in the TaNaKh we read this spine chilling statement, “May HaShem judge between me and you”. It is not something that should be uttered lightly. In this case Sarai’s profound hurt over her inability to conceive has been compounded by her maid servant’s ridicule and has resulted in an emotionally charged and rash pronouncement. Genesis Rabah 45:5, suggest that Sarai’s litigious actions were the reason that Avram outlived her by fifty years (Gen. 23:1; 25:7). However, a glimmer of hope can be seen in the attribute of mercy that emanates from the Divine Name. Thus we read, “May Mercy judge between me and you”.
 
וַיֹּ֨אמֶר אַבְרָ֜ם אֶל־שָׂרַ֗י הִנֵּ֤ה שִׁפְחָתֵךְ֙ בְּיָדֵ֔ךְ עֲשִׂי־לָ֖הּ הַטּ֣וֹב בְּעֵינָ֑יִךְ וַתְּעַנֶּ֣הָ שָׂרַ֔י וַתִּבְרַ֖ח מִפָּנֶֽיהָ׃
 
Gen 16:6 But Avram said to Sarai, “Behold, your maid is in your hand; do to her what seems good in your eyes”. And Sarai kept her busy וַתְּעַנֶּהָ (vat’aneah: rt. anah) [with the chores of servitude], and she fled from before her face.
 
While many English translations choose to say, “Sarai dealt harshly” the reader should be aware that the same Hebrew word, “ענה )anah(” which is here translated as, “harshly, afflicted etc.” is used by God in verse 9 as an instruction to return to humble service, and in this context, does not mean, “affliction” but, “to be busy with the tasks of servitude”.
 
Therefore, Avram, who has taken Hagar as a wife, and has given her all the privileges that come with matrimonial obligation, now returns Hagar to Sarai, for whom Hagar will always be considered a servant. The text doesn’t infer mistreatment but rather demotion. It’s most likely that Hagar flees, not because of abuse but because of anger at having been denied her new found pre-eminence in the home.
 
However, that which seems, good in Sarai’s eyes is not necessarily good in God’s eyes. Avram once again abrogates his authority as head of the household in order to please his wife Sarai, and as a result, Hagar, whose name means flight, flees.
 
וַֽיִּמְצָאָ֞הּ מַלְאַ֧ךְ יְהוָ֛ה עַל־עֵ֥ין הַמַּ֖יִם בַּמִּדְבָּ֑ר עַל־הָעַ֖יִן בְּדֶ֥רֶךְ שֽׁוּר׃
 
Gen 16:7 And seeking to secure her, the angel מַלְאַךְ (Malakh) of HaShem (יהוה YHVH: Mercy) found her by a spring עֵין (ayin: eye) of waters in the wilderness, by the springהָעַיִן  (ayin: eye) in the way to שוּר Shur (wall).
 
Shur was located southwest of the land of Israel on or inside of the eastern border of Egypt. Therefore Hagar was seeking to return home to Egypt. The angel of The LORD, Who, based on the pursuant conversation, is clearly a manifestation of The LORD Himself, seeks to give security to insecure Hagar. God need not find her, He knows her location, but manifesting as the angel of HaShem, God relates to Hagar in a tangible and present way: she is found by Him and is privileged to see the unseen One.
 
The Hebrew word, “עֵין ayin” (eye), which has already been used three times up to this point in the chapter, is now translated, “Spring” (an eye in the earth producing water). This entire account emphasizes the all-seeing God. The God Who had already seen the future heir of Avram’s household.
 
Avram traded his vision for that of his wife. Sarai in turn did what seemed good in her eyes, and Hagar used her eyes to look down on her mistress. Whereas, God saw the end from the beginning. He foresaw his servants’ faithless attempt to acquire their own heir. He foresaw the misery that would result. He also foresaw the rebellion of Hagar (Egypt) and the way she would take flight. So He prepared redemption for the one who would be subjected to misery. He seeded the spring of living water to sustain the wanderer. He saw the repentant heart of the one in flight and made a way for her to return to the tents of His people.
 
“The poor man and the oppressor have this in common: ADONAI gives light to the eyes of both.”  
 
–Mishlei (Proverbs) 29:13
 
“For where your treasure is, there will your core self also be. The eye is the light of the body. Therefore if your eye is good, of singular vision, your whole body will be full of light. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!”
 
-Mattitiyahu (Matthew) 6:21-23
 
Our Messiah’s words are the foundation for the saying, “The eyes are the window to the soul”. The Hebrew consciousness sees the eye as a symbol of the heart motivation. This is clearly the intended meaning of Yeshua’s words in Matthew 6:21-23. Each of us has been seen by God and each of us has a choice to make: will we look upon Him in return and allow Him to fill our eyes with His light from the inside out, or will we close our eyes to His light and allow the יֵצֶר הַרַע‎ yetzer ha-ra (evil inclination) to blind our vision with darkness? He is the God Who sees, His eye is on the sparrow. Will we look for the unseen reality of His promises or will we rely on the temporal vision of human reason?
 
“So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.”
 
– 2 Corinthians 4:18 (NIV)
 
וַיֹּאמַ֗ר הָגָ֞ר שִׁפְחַ֥ת שָׂרַ֛י אֵֽי־מִזֶּ֥ה בָ֖את וְאָ֣נָה תֵלֵ֑כִי וַתֹּ֕אמֶר מִפְּנֵי֙ שָׂרַ֣י גְּבִרְתִּ֔י אָנֹכִ֖י בֹּרַֽחַת׃
 
Gen 16:8 And He said, “Hagar, the handmaid of Sarai, where have you come from? and, where will you go?” And she said, “I’ve fled from the face of my mistress Sarai.”
 
Notice that God reminds Hagar of her status as, “the handmaid of Sarai”. This is as much a rebuke as it is a rescue. God requires humility from Hagar.
 
God knows where Hagar has come from and where she is going, therefore, the question is intended to reveal something to Hagar.
 
Hagar’s words of response show that she has humbled herself and is reconsidering her role in God’s plans. She acknowledges that Sarai is her mistress. This is the first step in her returning to the tents of Avram. There are a number of correlations here between Hagar and the Syrophoenician/Canaanite woman whose story is recorded in Matthew 14:21-28.
 
וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהוָ֔ה שׁ֖וּבִי אֶל־גְּבִרְתֵּ֑ךְ וְהִתְעַנִּ֖י תַּ֥חַת יָדֶֽיהָ׃
 
Gen 16:9 And the angel מַלְאַךְ (Malakh) of  יהוה HaShem (YHVH: Mercy) said to her, “Return to your mistress, and submit וְהִתְעַנִּי (v’hit’ani: rt. anah) yourself under her hands.”
 
Avram (father of a nation) had said, “Behold, your maid is in your hand”. Now the angel of HaShem instructs Hagar to return and be subservient toward her mistress Sarai. Rather than enabling Hagar’s rebellion, God requires her to return to her mistress in humility, for her own good.
 
וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהוָ֔ה הַרְבָּ֥ה אַרְבֶּ֖ה אֶת־זַרְעֵ֑ךְ וְלֹ֥א יִסָּפֵ֖ר מֵרֹֽב׃
 
Gen 16:10 And the angel מַלְאַךְ (Malakh) of  יהוה HaShem (YHVH: Mercy) said to her, “I will multiply your seed exceedingly, so that they cannot be numbered due to the multitude of them.”
 
Notice the differences between this promise and the promises made to Avram. Hagar’s seed will be numerous but the nations of the earth will not be blessed through her seed. Hagar’s seed will be numerous but the covenanted land will not pass to them. Hagar’s seed will be numerous, but they will not be as numerous as the stars or the dust of the earth. Hagar’s seed will be numerous but as is metaphorically indicated in the previous verse, they will return to submit beneath the hand of Avram’s blood progeny via Sarai.
 
וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהוָ֔ה הִנָּ֥ךְ הָרָ֖ה וְיֹלַ֣דְתְּ בֵּ֑ן וְקָרָ֤את שְׁמוֹ֙ יִשְׁמָעֵ֔אל כִּֽי־שָׁמַ֥ע יְהוָ֖ה אֶל־עָנְיֵֽךְ׃
 
Gen 16:11 And the angel מַלְאַךְ (Malakh) of  יהוה HaShem (YHVH: Mercy) said to her, “Behold, you are with child, and shall bear a son, and shall call his name יִשְׁמָעֵאל Y’sh’ma-el (Heard by God); because HaShem (YHVH: Mercy) has heard your misery.
 
Ishmael’s name does not mean, “He hears God” but rather that, “God has heard” him. It’s unlikely that Hagar knew she would have a son, therefore, the knowledge was an encouragement to her because sons were usually the inheritors of the family name and wealth.
 
וְה֤וּא יִהְיֶה֙ פֶּ֣רֶא אָדָ֔ם יָד֣וֹ בַכֹּ֔ל וְיַ֥ד כֹּ֖ל בּ֑וֹ וְעַל־פְּנֵ֥י כָל־אֶחָ֖יו יִשְׁכֹּֽן׃
 
Gen 16:12 And he will be a wild man; his hand will be against every human being, and every person's hand will be against him; and before the face of all his brothers he will dwell.”
 
This is an extremely perceptive prophetic statement regarding the progeny of Ishmael (the Arabic peoples) and the false religion (Islam: Submission) that has now become so prevalent. The irony of which is not lost when one considers the events taking place in today’s world.
 
וַתִּקְרָ֤א שֵׁם־יְהוָה֙ הַדֹּבֵ֣ר אֵלֶ֔יהָ אַתָּ֖ה אֵ֣ל רֳאִ֑י כִּ֣י אָֽמְרָ֗ה הֲגַ֥ם הֲלֹ֛ם רָאִ֖יתִי אַחֲרֵ֥י רֹאִֽי׃
 
Gen 16:13 And she called the name of HaShem (YHVH: Mercy) Who had spoken to her, אַתָּה אֵל רֳאִי  Atah El Roiy “You are the God Who sees me”: for she said, “I also in this place have seen after having been seen.”
 
Here the text makes clear that it’s HaShem Himself Who has spoken to Hagar. Therefore, the angel of HaShem is a manifestation of God Himself, Who is God with us, “Imanu-el”.
 
The Hebrew word play over the root, “ראה ra’ah” pronounced רואה roeh in modern Hebrew, conveys a beautiful sense of the unseen causing the seen to receive sight. We are only able to see God because He has first seen us.
 
עַל־כֵּן֙ קָרָ֣א לַבְּאֵ֔ר בְּאֵ֥ר לַחַ֖י רֹאִ֑י הִנֵּ֥ה בֵין־קָדֵ֖שׁ וּבֵ֥ין בָּֽרֶד׃
 
Gen 16:14 Wherefore the well was called בְּאֵר לַחַי רֹאִי B’eir-lachai-roiy (Well of the living Seer); behold, it is between קָדֵשׁ Kadesh (Holy) and בָּרֶד Bared (hail, fig. destruction).
 
The remez (hint) in the three names of the spring, gives way to a d’rash (comparative teaching) regarding loss and redemption. בְּאֵר לַחַי רֹאִי B’eir-lachai-roi The well of the living seer (Yeshua: Malakh ha-YHVH, Messenger of Mercy) is situated between the God we are running away from קָדֵשׁ Kadesh (Holy) and the destruction we are running toward ברד Bered (destruction). This well of the living seer is the water of living Himself. If, like Hagar (flight) we choose to see the One Who has seen us, we will be delivered and return to The Father of all Nations (God). Thus the waters of living restore us in the place of our fleeing and strengthen us so that we might return to God.
 
וַתֵּ֧לֶד הָגָ֛ר לְאַבְרָ֖ם בֵּ֑ן וַיִּקְרָ֨א אַבְרָ֧ם שֶׁם־בְּנ֛וֹ אֲשֶׁר־יָלְדָ֥ה הָגָ֖ר יִשְׁמָעֵֽאל׃
 
Gen 16:15 And Hagar bore Avram a son: and Avram called his son's name, which Hagar bore, יִשְׁמָעֵאל Y’sh’ma-el (Heard by God).
 
The events of verse 15 happen some months after Hagar’s meeting with HaShem. She is back among the tents of Avram when she gives birth and he gives his son the name Ishmael, either by a personal revelation of God or by receiving the name from Hagar. The point being that Avram is submitted to God’s will in naming the boy.
 
וְאַבְרָ֕ם בֶּן־שְׁמֹנִ֥ים שָׁנָ֖ה וְשֵׁ֣שׁ שָׁנִ֑ים בְּלֶֽדֶת־הָגָ֥ר אֶת־יִשְׁמָעֵ֖אל לְאַבְרָֽם׃
 
Gen 16:16 And Avram was eighty six years old, when Hagar bore יִשְׁמָעֵאל Y’sh’ma-el (Heard by God) to Avram.
 
The miracle of יצחק Yitzchak’s (Isaac) birth, which is soon to follow, is accentuated by the ages of Avram and Sarai at the conclusion to the events of Ishmael’s birth.
 
Sometimes, when it seems that all practical avenues have been exhausted, God is seeding a miracle.
 
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