Genesis 17:21
Parallel Verses
English Standard Version
But I will establish my covenant with Isaac, whom Sarah shall bear to you at this time next year.”

King James Bible
But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.

American Standard Version
But my covenant will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.

Douay-Rheims Bible
But my covenant I will establish with Isaac, whom Sara shall bring forth to thee at this time in the next year.

English Revised Version
But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.

Webster's Bible Translation
But my covenant will I establish with Isaac, whom Sarah shall bear to thee at this set time in the next year.

Genesis 17:21 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The appointment of the sign of the covenant was followed by this further revelation as to the promised seed, that Abram would receive it through his wife Sarai. In confirmation of this her exalted destiny, she was no longer to be called Sarai (שׂרי, probably from שׂרר with the termination ai, the princely), but שׂרה, the princess; for she was to become nations, the mother of kings of nations. Abraham then fell upon his face and laughed, saying in himself (i.e., thinking), "Shall a child be born to him that is a hundred years old, or shall Sarah, that is ninety years old, bear?" "The promise was so immensely great, that he sank in adoration to the ground, and so immensely paradoxical, that he could not help laughing" (Del.). "Not that he either ridiculed the promise of God, or treated it as a fable, or rejected it altogether; but, as often happens when things occur which are least expected, partly lifted up with joy, partly carried out of himself with wonder, he burst out into laughter" (Calvin). In this joyous amazement he said to God (Genesis 17:18), "O that Ishmael might live before Thee!" To regard these words, with Calvin and others, as intimating that he should be satisfied with the prosperity of Ishmael, as though he durst not hope for anything higher, is hardly sufficient. The prayer implies anxiety, lest Ishmael should have no part in the blessings of the covenant. God answers, "Yes (אבל imo), Sarah thy wife bears thee a son, and thou wilt call his name Isaac (according to the Greek form Ἰσαάκ, for the Hebrew יצחק, i.e., laughter, with reference to Abraham's laughing; Genesis 17:17, cf. Genesis 21:6), and I will establish My covenant with him," i.e., make him the recipient of the covenant grace. And the prayer for Ishmael God would also grant: He would make him very fruitful, so that he should beget twelve princes and become a great nation. But the covenant, God repeated (Genesis 17:21), should be established with Isaac, whom Sarah was to bear to him at that very time in the following year. - Since Ishmael therefore was excluded from participating in the covenant grace, which was ensured to Isaac alone; and yet Abraham was to become a multitude of nations, and that through Sarah, who was to become "nations" through the son she was to bear (Genesis 17:16); the "multitude of nations" could not include either the Ishmaelites or the tribes descended from the sons of Keturah (Genesis 25:2.), but the descendants of Isaac alone; and as one of Isaac's two sons received no part of the covenant promise, the descendants of Jacob alone. But the whole of the twelve sons of Jacob founded only the one nation of Israel, with which Jehovah established the covenant made with Abraham (Exodus 6 and 20-24), so that Abraham became through Israel the lineal father of one nation only. From this it necessarily follows, that the posterity of Abraham, which was to expand into a multitude of nations, extends beyond this one lineal posterity, and embraces the spiritual posterity also, i.e., all nations who are grafted ἐκ πίστεως Ἀβραάμ into the seed of Abraham (Romans 4:11-12, and Romans 4:16, Romans 4:17). Moreover, the fact that the seed of Abraham was not to be restricted to his lineal descendants, is evident from the fact, that circumcision as the covenant sign was not confined to them, but extended to all the inmates of his house, so that these strangers were received into the fellowship of the covenant, and reckoned as part of the promised seed. Now, if the whole land of Canaan was promised to this posterity, which was to increase into a multitude of nations (Genesis 17:8), it is perfectly evident, from what has just been said, that the sum and substance of the promise was not exhausted by the gift of the land, whose boundaries are described in Genesis 15:18-21, as a possession to the nation of Israel, but that the extension of the idea of the lineal posterity, "Israel after the flesh," to the spiritual posterity, "Israel after the spirit," requires the expansion of the idea and extent of the earthly Canaan to the full extent of the spiritual Canaan, whose boundaries reach as widely as the multitude of nations having Abraham as father; and, therefore, that in reality Abraham received the promise "that he should be the heir of the world" (Romans 4:13).

(Note: What stands out clearly in this promise-viz., the fact that the expressions "seed of Abraham" (people of Israel) and "land of Canaan" are not exhausted in the physical Israel and earthly Canaan, but are to be understood spiritually, Israel and Canaan acquiring the typical significance of the people of God and land of the Lord - is still further expanded by the prophets, and most distinctly expressed in the New Testament by Christ and the apostles. This scriptural and spiritual interpretation of the Old Testament is entirely overlooked by those who, like Auberlen, restrict all the promises of God and the prophetic proclamations of salvation to the physical Israel, and reduce the application of them to the "Israel after the spirit," i.e., to believing Christendom, to a mere accommodation.)

And what is true of the seed of Abraham and the land of Canaan must also hold good of the covenant and the covenant sign. Eternal duration was promised only to the covenant established by God with the seed of Abraham, which was to grow into a multitude of nations, but not to the covenant institution which God established in connection with the lineal posterity of Abraham, the twelve tribes of Israel. Everything in this institution which was of a local and limited character, and only befitted the physical Israel and the earthly Canaan, existed only so long as was necessary for the seed of Abraham to expand into a multitude of nations. So again it was only in its essence that circumcision could be a sign of the eternal covenant. Circumcision, whether it passed from Abraham to other nations, or sprang up among other nations independently of Abraham and his descendants (see my Archologie, 63, 1), was based upon the religious view, that the sin and moral impurity which the fall of Adam had introduced into the nature of man had concentrated itself in the sexual organs, because it is in sexual life that it generally manifests itself with peculiar force; and, consequently, that for the sanctification of life, a purification or sanctification of the organ of generation, by which life is propagated, is especially required. In this way circumcision in the flesh became a symbol of the circumcision, i.e., the purification, of the heart (Deuteronomy 10:16; Deuteronomy 30:6, cf. Leviticus 26:41; Jeremiah 4:4; Jeremiah 9:25; Ezekiel 44:7), and a covenant sign to those who received it, inasmuch as they were received into the fellowship of the holy nation (Exodus 19:6), and required to sanctify their lives, in other words, to fulfil all that the covenant demanded. It was to be performed on every boy on the eighth day after its birth, not because the child, like its mother, remains so long in a state of impurity, but because, as the analogous rule with regard to the fitness of young animals for sacrifice would lead us to conclude, this was regarded as the first day of independent existence (Leviticus 22:27; Exodus 22:29; see my Archologie, 63).

Genesis 17:21 Parallel Commentaries

Treasury of Scripture Knowledge

my.

Genesis 21:10-12 Why she said to Abraham, Cast out this female slave and her son: for the son of this female slave shall not be heir with my son...

Genesis 26:2-5 And the LORD appeared to him, and said, Go not down into Egypt; dwell in the land which I shall tell you of...

Genesis 46:1 And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac.

Genesis 48:15 And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk...

Exodus 2:24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.

Exodus 3:6 Moreover he said, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face...

Luke 1:55,72 As he spoke to our fathers, to Abraham, and to his seed for ever...

Romans 9:5,6,9 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen...

Galatians 3:29 And if you be Christ's, then are you Abraham's seed, and heirs according to the promise.

Hebrews 11:9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob...

at.

Genesis 18:10 And he said, I will certainly return to you according to the time of life; and, see, Sarah your wife shall have a son...

Genesis 21:2,3 For Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him...

Job 14:13 O that you would hide me in the grave, that you would keep me secret, until your wrath be past, that you would appoint me a set time...

Acts 1:7 And he said to them, It is not for you to know the times or the seasons, which the Father has put in his own power.

Cross References
Genesis 17:19
God said, "No, but Sarah your wife shall 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 18:10
The LORD said, "I will surely return to you about this time next year, and Sarah your wife shall have a son." And Sarah was listening at the tent door behind him.

Genesis 18:14
Is anything too hard for the LORD? At the appointed time I will return to you, about this time next year, and Sarah shall have a son."

Genesis 21:1
The LORD visited Sarah as he had said, and the LORD did to Sarah as he had promised.

Genesis 21:2
And Sarah conceived and bore Abraham a son in his old age at the time of which God had spoken to him.

Genesis 21:3
Abraham called the name of his son who was born to him, whom Sarah bore him, Isaac.

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