I think this refers to Jewish position before the manifestation of Messiah. It is not the place of faith, but the contrary, but then, while Israel is in the power of the world, God preserves the nation for Himself and for the time when " to us a Son is born." It is elsewhere remarked that the woman is the state, and the man the conduct in general in types of this kind. The Gentile power is not looked at as hostile here, but as in a false position in respect of the people of God.
Though the typical and spiritual import of this chapter may have its place here-and I believe has-historically it has been doubted of old time—not only was Sarah very old, but chapters: 24 and 21: 5, show that it was within the year she bore Isaac (if the chapter be according to date), but it may be early in it; if not, chapter 12, between verses 8 and 9, may be the place.
It is all so very sad; besides the judgment of the world, and saving God's people out of it, which is simple enough, I do not quite understand. Historically, as to those Israel was in connection with, it is very clear, i.e., as to its object. I see the care of God over His people, even when they are in evil, and failure, as of Lot, and Abraham in Philistia; this is most gracious, " He suffered no man to do them wrong," but, I apprehend there must be more figurative, and dispensational truth in it.
3. With Abimelech it is "Elohim."
4. Lord is "Adonai."
18. It is Jehovah again. The divine government in relationship with Abraham.
I think I see the position of Abimelech clearer, which was something obscure and undefined. Chapter 14 closes the history of Abram proper with victory and Melchizedek; chapter 15 supplements it by the promise of an heir of his own bowels, but in connection with Israel, the numerous seed, and the covenant of the land—still a seed is spoken of; chapter 16 is the effort to have it according to the flesh before the time—the Hagar, and legal principle; chapter 17 begins a fresh revelation—God is revealed to Abraham as Shaddai, and he the father of many nations—still we are on the ground of the seed here; chapter 18, the Lord visits Abraham and the personal seed, Isaac, is promised as an immediate expectation—the Church's place in communion with God on the mountain, and the judgment of the world revealed—God treating him as His friend—the spirit of intercession. Then comes the deliverance of Israel, but through the fire, just escaped—in principle, the believer mixed up with the world. In Abimelech we have the power of the world; Abraham and Sarah, deny the true place of Sarai—the Church loses its place and the expectation of the promised seed; it is taken under the protection, into the home, of the king of this world. All goes on as if no promised seed was in present expectation; only God takes care of it all. Though unjustifiable in a sense, yet the world did it in integrity; but God takes care where man's faith does not, and all is kept for the promised seed, but Abraham and Sarah are both reproved. There is more faithfulness in the world's power than in them. The Church (Christians) has lost here then its present true place and relationship, and expectation of the promised seed. In what follows, the seed is born; the seed according to the flesh—Israel under the law—the system, and all born after the flesh, done with. That part of what had to say apparently and fleshlily to the root of promise, goes to Egypt. But now Abraham has the upper hand of Abimelech, and reproves him, and Abimelech, and the world's power, seek him because God is with him, and he plants a grove, takes possession of the land with his altar, and this is the everlasting God—“His mercy has endured forever." But it is a grove instead of a tent, for, besides the deeply instructive principles, Israel is always in view; hence also Beersheba. But now other truths as to the seed must come in, and to the one seed, which is Christ, always in view, but here distinctively.