A Journey of Faith and Grace Abraham #3: Gen 15–17

Expectations:

1. The goal of any meditation in the word is to know God more, understand who you are in relationship to Him, and understand His plan. Pray and ask God to help you know Him through His word.

2. Spend approximately one hour reading this lesson and meditating on its questions. Group leaders should not “teach” through the lesson during small group but simply facilitate group discussion about the lesson.

3. The last instruction of the lesson will be to record what has been helpful to you and how it applies to you. Every group participant should come ready to share his/her insights.

Review:

 God is engaging the world through one man to reverse the curse of sin and establish His presence with His people in His Kingdom.  God is bringing forth the “seed of the woman” (Gen 3:15) to establish His rule through His seed in contrast to the seed of the serpent (kingdom of Satan/man).  Abraham believed (faith) the one true living God in contrast to the false gods of his family (Joshua 24:2).  Abraham becomes the example of faith that God desires of His people.  Abraham, however, does not fully understand that God is the God who can bring life out of death, blessing out of cursing, a new creation out of a world hurtling toward destruction. Abraham is on a journey of faith that involves a progressive understanding of the nature of the one true God of creation and new creation (redemption).

Gen 15–17

These chapters are pivotal for the Abraham story. Chapter 15 was used by the apostle Paul for his teaching on justification by faith. Chapter 16 shows how Abraham still does not quite understand how God will accomplish His promises to give blessing and life in a world of curse and death. Finally in chapter 17 God makes it clear precisely what He will do and Abraham and Sarah offer up a “laugh.” In Hebrew the word for “he laughs” is “Isaac” which will be the name for the son of the promise.

Genesis 15

1After these things the word of the Lord came to Abram in a vision, saying, [In Gen 20:7, God calls Abraham a “prophet.” Notice these “words of Yahweh” are coming to him in visions. Abraham begins to set the pattern for a prophet and in vv. 13–16 God actually shows him the future.]

 “Do not fear, Abram, [Certainly after invaders in the land (chap. 14), and their barrenness continuing, Abraham would most likely grow anxious and fearful of the future in regard to God’s promises but Yahweh reassures Abraham in the face of the apparent threats to the promises.]

Ponder: How is it hard for you to see God’s promises being fulfilled in your life amidst seeing ‘threats’? How does the definition of faith in Heb 11:1 apply?

 I am a shield to you [Yes, Yahweh helped Abraham in chapter 14 but how long will the protection in the land last? Yahweh reaffirms His protection of Abraham.]

 Your reward shall be very great.” [Notice that Abraham rejected the reward from the King of Sodom (Gen 14:23–24) in the previous chapter but God comes immediately to assure him of reward. Hebrews 11:6 states, “Without faith it is impossible to please God, for those who come to Him must believe that He is (truly the one existing God) and is a rewarder (is the greatest satisfaction compared to anything else) of those who seek Him.”]

2Abram said, “O Lord God, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?” [Ponder: Abraham’s words are revealing. From where did Abraham believe the promise of descendants would and would not come? An ancient practice was making a slave the adopted heir when the father was childless. Clearly Abraham is continuing to not understand precisely how Yahweh will give him an heir. He is not even contemplating that an heir would come from his own body or Sarah’s own body.] 3And Abram said, “Since You have given no offspring to me, one born in my house is my heir.” [Abraham continues his protest against God. God makes a powerful promise yet Abraham makes a powerful refutation. The utter impossibility of the promise to this family becomes clearly evident. Abraham thinks he knows what is possible and finds God’s promises without persuasive power. But Abraham hasn’t quite grasped the fact that Yahweh is the God who can do what is impossible for man.] 4Then behold, the word of the Lord came to him, saying, “This man will not be your heir; but one who will come forth from your own body, he shall be your heir.” [This is the first time God directly and specifically says that the seed (his own sperm) would come through Abraham’s body—not Lot, not a family slave.] 5And He took him outside and said, “Now look toward the heavens, and count the stars, if you are able to count them.” And He said to him, “So shall your descendants be.” 6Then he believed in the Lord; and He reckoned it to him as righteousness. [In vv. 2-3 Abraham is protesting. Now he believes? What made the difference? The word of God was given to Abraham in verse 1. In verse 5 God takes him to behold the stars of heaven. The implication is that the God who made the creation— the stars—is the same God who can create life out of barrenness. God’s work in creation designates Him as the only power who can change the established order and can create ex nihilo (out of nothing). The established order in Abraham’s life is barrenness (chaos/death/under the curse). Abraham lifts his eyes on high and sees the stars and makes the connection that the Deity with whom he is dialoging is none other than Yahweh, the Creator God! Thus, the multitude of stars created by Yahweh is received by Abraham as a sign of the power of God to change the established order in his life. Constantly when Scriptures present individuals struggling to believe, God confronts them with the work of His hands in creation—Job 38 &ff, Isaiah 40:12-31, Matt 6:25-35. God has given two revelations (1) His Word and (2) His work. The second (His work) is a sign that the first can and will be carried out. Abraham recognizes Yahweh as the Creator God and thus believes that Yahweh can create life out of his barren situation. Today, evolutionary philosophies undermine the sign (God’s work in creation) and therefore cast doubt on God’s Word. Abraham believes, at least that God will work life through him and his old body. Read Romans 4 in light of Gen 15:6. Gen 15 seems to be a foundational chapter in Paul’s argument on being saved by faith. Abraham is orienting his life around the word/promise of God even though he does not fully understand. He believes that God can bring life out of his body and he believes in “genesis”—a new beginning. God then “reckoned” him “righteous.” Abraham will be a new creation through faith. And, through faith he will participate in a new order of a new creation to bless the cursed world.]

7And He said to him, “I am the Lord who brought you out of Ur of the Chaldeans, to give you this land to possess it.” 8He said, “O Lord God, how may I know that I will possess it?” [This is most likely a desire for a sign of confirmation, not an expression of doubt. These signs remind man of God’s presence and God-given obligations. To ask for a sign does not imply unbelief or any conflict with v 6 (cf. Gen 9:12-13; 2 Kgs 20:8–11). On the contrary, to refuse an offered sign can indeed demonstrate lack of faith (Isa 7:10–14).] 9So He said to him, “Bring Me a three year old heifer, and a three year old female goat, and a three year old ram, and a turtledove, and a young pigeon.”1 10Then he brought all these to Him and cut them in two, and laid each half opposite the other; but he did not cut the birds. 11The birds of prey came down upon the carcasses, and Abram drove them away. 12Now when the sun was going down, a deep sleep fell upon Abram; and behold, terror and great darkness fell upon him. [Abraham has a prophetic vision in which he sees the future and his descendants. This vision is most likely meant to assure Abraham and his future children of three important assertions 1) The promise will be kept, 2) the promise will be delayed for the historical reasons given, and 3) Abraham to whom the promise is first given need not be anxious over

1“The interpretation of this mysterious rite is much discussed; see Hasel (JSOT 19 [1981] 61–78) for a comprehensive survey. Most modern commentators take their cue from v 18, “The LORD made [literally, cut] a covenant with Abram,” and from Jer 34:18, which speaks of the people passing between a dismembered calf. This act is then interpreted as an enacted curse. “May God make me like this animal, if I do not fulfill the demands of the covenant.” A curse like this is actually attested in one of the eighth-century treaties (ANESTP, 532). In Genesis, of course, it is God Himself who walks between the pieces, and it is suggested that here God is invoking the curse on Himself, if He fails to fulfill the promise. While this interpretation could explain the phrase “to cut a covenant,” it leaves many features of this rite unexplained. It does not explain the choice of these particular animals. Why are only sacrificial types selected? Why must they be three years old? Why are the birds not cut up? Why does Abram drive off the birds of prey? Finally it must be asked whether a divine self-imprecation (curse) is really likely. Is it compatible with OT theology for God to say, “May I die, if I do not keep My word”? Divine oaths generally take the form, “As I live, says the LORD” (cf. Num 14:21). The use of sacrificial terminology in v 9 suggests that the rite should be interpreted using the categories underlying other OT rituals. It then becomes clear that the sacrificial animals must represent Israel or its priestly leaders (M. Douglas, Purity and Danger [London: Routledge, 1966]; cf. Jacob). The birds of prey represent unclean nations, Gentiles, possibly Egypt (so Cazelles). Thus Abram’s actions in driving away the birds represent his defending his descendants against foreign attackers. This may look back to his defeat of the kings in chap. 14, but more probably it looks forward to their deliverance from Egypt. The rest of the Pentateuch insists that it is the promise to Abram that is the ground for the exodus (Exod 2:24; Deut 9:5). This scene portrays a time-lapse between Abram’s falling asleep (v 12; cf. v 15) and God’s walking between the pieces (v 17). If the pieces represent Israel, this action would appear to portray God as walking with His people. Whether the reference is to the pillar of fire accompanying them through the wilderness or the theophany of Sinai, or whether it portrays the fulfillment of the covenant promise “I will walk among you and be your God” (Lev 26:12; cf. Deut 23:15 [14]) is difficult to decide: indeed the possibilities are not mutually exclusive. Wenham, G. J. (2002). Vol. 1: Word Biblical Commentary: Genesis 1-15. Word Biblical Commentary (Page 332). Dallas: Word, Incorporated.Wenham, G. J. (2002). Vol. 1: Word Biblical Commentary: Genesis 1-15. Word Biblical Commentary (Page 332). Dallas: Word, Incorporated. the delay. It is enough for him to be assured that it endures to the next generation. He may confidently embrace his old age and his death. Again an extended comment by Brueggeman offers an insightful comment about this: “To wait a very long time emerges as an overriding theme in this chapter, and indeed as a theme throughout the Abrahamic tradition. Abraham has no heir and he must wait yet longer (vv. 1–6). The waiting extends over the generations (vv. 13–16). Perhaps interest in the wait as well as the mention of faith caused this passage to be taken up in Hab 2:2–4. That passage, which provides a link to Paul, not only affirms that ‘the righteous will live by faith,’ that interpretation is well known, but the passage also affirms, ‘If it seem slow, wait for it; it will surely come, it will not delay (Hab 2:3).’ The problem of faith is waiting, even when the delay seems unending. …we are not accustomed to waiting. In our impatience we are prone to conclude that if it is not given now, it will not be given. Abraham’s impatience (vv. 2–3) reflects the same judgment. But gifts may not be forced. As we have already seen in 12:10-20, even this model figure of faith was tempted to form an immediate alternative future of his own making.]

13God said to Abram, “Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved and oppressed four hundred years. 14“But I will also judge the nation whom they will serve, and afterward they will come out with many possessions. 15“As for you, you shall go to your fathers in peace; you will be buried at a good old age. 16“Then in the fourth generation they will return here, for the iniquity of the Amorite is not yet complete [Reference to the conquest of the land in the book of Joshua.].” 17It came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces. 18On that day the Lord made a covenant with Abram, saying, “To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates: [The bottom line of this ritual is that God entered into a contract with Abraham in which Yahweh obligates Himself to bring about His promise. This forms the basis for the entire rest of the Scripture. The Mosaic Covenant is building upon the Abrahamic Covenant, the Davidic Covenant is building upon the Mosaic Covenant, and the New Covenant is building upon all of them in Christ. When God acts in regard to His people’s dilemmas in the future it will be because of this covenant (Ex 2:24, 6:8, 32:13, 33:1, Lev 26:42, 2 Kings 13:23, Ps 105:9). The fact that the creator God Yahweh would enter into a contract binding Himself to sinful human beings shows His Amazing Grace!] 19the Kenite and the Kenizzite and the Kadmonite 20and the Hittite and the Perizzite and the Rephaim 21and the Amorite and the Canaanite and the Girgashite and the Jebusite.”

Genesis 16

1Now Sarai, Abram’s wife had borne him no children, and she had an Egyptian maid whose name was Hagar. [Hagar, most likely, was acquired when Abraham went down to Egypt. It is possible that Pharaoh gave Abraham some goods in exchange for his “sister” Sarah. Or at least upon their departure, Hagar was included in the goods that Pharaoh had given to Abraham, cf. Gen 12:16.] 2So Sarai said to Abram, “Now behold, the Lord has prevented me from bearing children. Please go in to my maid; perhaps I will obtain children through her.” And Abram listened to the voice of Sarai. [From archeological records in ancient Nuzi, it is clear that Sarah had proposed something that was very common in society. This does not make the activity righteous; simply, it was socially acceptable. Surrogate mothers were permissible and encouraged if a wife was barren. Most likely the rationale for this was that large families were often economically necessary to the agriculturally based society. The more human resources one had meant more wealth and productivity could ensue. Thus, in the Nuzi texts you find a prenuptial agreement like this, “If Gilimninu (the bride) will not bear children, Gilimninu shall take a woman of N/Lullu-land (whence the choicest slaves were obtained) for Shennima (the bridegroom).” Sarah and Abraham were real people immersed in the worldview of a real Ancient Near East culture. Yahweh was reaching into their lives to ultimately create a different new community. Before Abraham and Sarah are quickly condemned here for a lack of faith, please note that it had been 10 years since Yahweh promised “seed.” Yahweh had not opened Sarah’s womb. He had taken Lot away. He had explicitly said that a seed would come from Abraham’s body, not his servant’s. Short of believing in a miracle, Sarah may have then thought that Yahweh wanted their family to be built through a common practice of that day. Sarah may have thought that Yahweh wanted her to take the initiative to provide a child through Abraham’s body but not her own. Or, more critically, she may have thought that Yahweh failed her so she is taking matters into her own hands. While we know that Abraham and Sarah’s actions were not righteous based upon the nature of husband and wife’s exclusive sexual relationship, some have wondered why there is not an explicit condemnation in the text. While the narrator of the story does not explicitly condemn the action, there are hints that the narrator views this action as not righteous. First, Sarah’s response is a normal HUMAN response to the problem of childlessness in that culture. Second, the way Sarah initiates to solve the problem instead of waiting for Yahweh’s intervention smacks of Abraham’s folly in Gen 12:10ff. Third, and most significant is that this text has echoes of Gen 3 in it. “Abraham listened to the voice of Sarah” is very similar to Gen 3:17. Furthermore, in verse 3 below, the phrases, “Sarah…took”, “Sarah…gave”, and “Abraham went in to” is reminiscent of “Eve took”, “Eve gave” and “Adam ate” in Gen 3:6. These factors seem to indicate that the narrator is building a case that the action Abraham and Sarah take is not righteous and they are about to “fall.” Ponder: Have you considered that we might be participating in unrighteous cultural norms because we are “used” to them and have been blinded by their seemingly universal acceptance?]

3After Abram had lived ten years in the land of Canaan, Abram’s wife Sarai took Hagar the Egyptian, her maid, and gave her to her husband Abram as his wife. 4He went in to Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her sight. [Sarah’s wrath against Hagar is explained by Hagar’s boasting reaction upon finding out that she has conceived—see below v. 5.] 5And Sarai said to Abram, “May the wrong done me be upon you. I gave my maid into your arms, but when she saw that she had conceived, I was despised in her sight. May the Lord judge between you and me. [Notice that Sarah is shifting blame here just as Eve did in the garden.]” 6But Abram said to Sarai, “Behold, your maid is in your power; do to her what is good in your sight.” So Sarai treated her harshly, and she fled from her presence. [Abraham’s attempts to pacify his wife simply encourage Sarah to treat Hagar more harshly. It is interesting that God allows us to see Abraham and Sarah’s obvious flaws. While Abraham becomes the father of faith we see in the meantime the disfunctionality of his family here--a rather passive husband and a rather contentious wife!] 7Now the angel of the Lord found her by a spring of water in the wilderness [Hagar is probably fleeing toward her homeland, Egypt, so she goes south. Initially she probably does not recognize to whom she is talking], by the spring on the way to Shur. 8He said, “Hagar, Sarai’s maid [the angel of the Lord clearly identifies Hagar as belonging to Sarah], where have you come from and where are you going?” [Notice the similarity in questions that Yahweh asked Adam, Cain, and Hagar—“Adam where are you?” “Cain, where is your brother?” “Hagar, where did you come from and where are you going?” While these questions would be understood very naturally from Adam’s, Cain’s and Hagar’s perspective, they seem rhetorical to us since we understand that God knows everything. The point of the questioning is to get the individuals to think about their actions. This is the first “questioning” of an individual by Yahweh since Cain’s questioning.] And she said, “I am fleeing from the presence of my mistress Sarai” [Unlike Adam and Cain, she is not evasive but rather humbly honest]. 9Then the angel of the Lord said to her, “Return to your mistress, and submit yourself to her authority.” [Again, the angel clearly indicates that Hagar “belongs” to Sarah. Furthermore, the Hebrew terminology clearly indicates that the angel of Yahweh is commanding Hagar to return to the “affliction” of her mistress’ “hand.” The purpose is spelled out below.] 10Moreover, the angel of the Lord said to her, “I will greatly multiply your descendants so that they will be too many to count.” [In Genesis 3:16 the Fall resulted in “greatly multiplied” pain. The “Fall” here ironically results in God’s “greatly multiplied” blessing—ultimately because of His promise to Abraham. Ishmael is the seed of Abraham—just not the promised seed. Also, just as Abraham would be told that his descendants would suffer, so too Hagar is told that she must endure some suffering but she would be included in the promise that Yahweh made to Abraham. To be connected to Abraham is to be connected to the blessing of Yahweh, because Yahweh promised it in a covenant.]

11The angel of the Lord said to her further,

“Behold, you are with child, And you will bear a son; And you shall call his name Ishmael [lit. “God hears”], Because the Lord has given heed to your affliction. [“Ishmael” is a reminder that God takes note of suffering.] 12“He will be a wild donkey of a man, [He will enjoy the independence and freedom that Hagar desired.] His hand will be against everyone, [His radical independence would bring him into conflict with everyone.] And everyone’s hand will be against him; And he will live to the east of all his brothers.” [Gen 25:18; Some Muslims claim Ishmael as their ancestor. Regardless of the precise ancestral relationships, clearly Abraham’s act of not waiting for the Lord would ultimately cause harm to his own descendants. While it is true that Hagar’s descendants would be numerous because of God’s promise to Abraham, the act of Abraham would engender conflict among “brothers”— (1) Ishmaelites and (2) those of the lineage of the promised seed. Today we still see “brothers” fighting over the same land that God promised Abraham.]

13Then she called the name of the Lord who spoke to her, “You are a God who sees”; for she said, “Have I even remained alive here after seeing Him?” [A potentially better translation is “You are El (God), who sees me, for she said, ‘Truly here I have seen Him who looks after me.’” However, this is notoriously difficult Hebrew to translate. Hagar recognizes the divinity of the messenger at this point and His mercy for her. For who is it that sees the future? Who is it that can see where she came from? Who is it that can see who she belonged to? Who is it that can see what her offspring is? Who is it that can see her affliction? Only the God who sees —the true living God!] 14Therefore the well was called Beer-lahai-roi [“Well of the living who sees me”]; behold, it is between Kadesh and Bered. 15So Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ishmael. 16Abram was eighty-six years old when Hagar bore Ishmael to him. Genesis 17

This chapter represents the greatest development of the promises to Abraham yet. It now contains more amplified responsibilities for Abraham and more amplified promises by God. God is progressively revealing Himself and His plan to Abraham as Abraham “works out His faith.” This progress of revelation and confirmation comes immediately after Abraham’s human initiative to fulfill God’s promise in chapter 16 through Hagar; although, chronologically chapter 16 and 17 are separated by 13 years.

As the most developed account of the promises to Abraham we should expect to see more connections to what Yahweh is trying to do through the seed promised in Gen 3 and His recreation of mankind to be His visible image of His invisible self (His original intent in Gen 1 for mankind). We do actually see these developments in the text. Abraham has demonstrated a measure of faith in Yahweh. Now, Yahweh says “be blameless” and I will multiply you. Notice the terminology of “multiply” and “fruitful” (vv. 2-6). These are Gen 1 and Gen 9 echoes about “Being fruitful and multiplying.” Yet Abraham has no means within himself to fulfill the original command to Adam and Noah. He has humanly exhausted his attempts to fulfill this. He must rely totally on Yahweh. His previous faith and failures are setting him up for Yahweh to act in a radical way—through barren Sarah now. He must now be “complete” or “blameless” in his faith if he is going to believe this! Abraham will be called to believe that Yahweh is so powerful that He can bring life out of barrenness (new creation out of chaos/curse/death—Gen 1–3) and He is setting up Abraham to see and believe. Thus Abraham would be the originator of a new lineage (seed) of people who’s founder (Abraham) actually believed and saw the power of Yahweh. Then, Yahweh would make this “eye-witness” the “father” of a new creation of men and women who are to be Yahweh’s representatives to the created order. If Abraham would believe and see Yahweh’s handiwork, Yahweh would miraculously multiply him and create a new people from Abraham to bring Yahweh’s dominion to Yahweh’s created order through Abraham. Indeed, the promised offspring of Abraham would actually be the dwelling place of Yahweh and thus could draw the other nations (Gen 11) to Himself. Yahweh would be their God and they would be His people—living together (v. 8).

The “Father of Faith” laughs upon first hearing God’s plan but ultimately becomes “blameless” as he acts in faith by carrying out the sign of God’s promise—circumcision. Since Yahweh’s promise dealt with “seed,” the sign of the covenant was inscribed upon the part of the body from which the “seed” originates. Every time (or at least once ) when Abraham and Sarah would engage in intercourse they would be reminded of the promise. Furthermore, all of Abraham’s male servants and Ishmael were circumcised to remind them of God’s coming miraculous feat. Finally, all of Abraham’s male descendants from this point on were to be circumcised. As they looked at their own physical circumcision from which seed comes, they were to remember what God did with the “seed” from which they originated! They were to be reminded of Yahweh who creates life from barrenness.

1Now when Abram was ninety-nine years old, [24 years after Gen 12; 13 years after Gen 16. Ishmael is 13 years old now. Over these 13 years Abraham’s hopes would naturally tend to fall on Ishmael as the promised seed. Ponder: How impatient do we get with God when we don’t perceive He is fulfilling His promises?], the Lord appeared to Abram and said to him, “I am God Almighty [We have seen God being called “El Elyon”—“God most high” by Melchizedek, “El Roi”—“God who sees” by Hagar, and now He appears as “El Shaddai.” The NASB translates as “God Almighty.” “Shaddai” is an obscure term but is always used in connection with promises of descendants. The most likely sense is the “God who is sufficient to fulfill His promises”—Hence “Almighty.” He has “all the might” to do what He says.] Walk before Me, and be blameless; [We have already seen what “righteousness” is from God’s perspective in chapter 15—believing. Now, God is demanding something of Abraham that is entirely unbelievable from a human perspective—that he be blameless in his faith and that he believe that the promise would come through himself and Sarah]. 2“I will establish My covenant between Me and you, And I will multiply you exceedingly.” 3Abram fell on his face, [Notice his humility before God.] and God talked with him, saying, 4“As for Me, behold, My covenant is with you, And you will be the father of a multitude of nations. 5“No longer shall your name be called Abram, But your name shall be Abraham; For I will make you the father of a multitude of nations. [Name changes are significant. God “named” things in Genesis 1. Adam named the animals and his wife. Now God changes the name of Abraham so that every time somebody would call his name he would be reminded of what he was to become—“Father of many nations.”] 6“I will make you exceedingly fruitful, and I will make nations of you, and kings will come forth from you. [This is the first mention of “kings” from Abraham. Kings “rule.” Yahweh is reestablishing the corrupt “dominion” of mankind (Gen 3-11) through one man now who would exercise faith.] 7“I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you. 8“I will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.” [Note the everlasting promise here to Abraham. God says he will give the land to “YOU”—Abraham. We know from Hebrews 11:13 that Abraham died without receiving the land. In order for God to fulfill His promise Abraham must be resurrected someday to receive his promised inheritance. We have learned clearly that God purposely delayed giving the “seed.” Ultimately, we learn also that there would be delay in receiving the inheritance of land. This is true for us as well. The inheritance, the rule, the reign, the dominion, will not be fully seen by us in our lifetime. Yet God is the God of the living not the dead. Thus, Abraham must be alive today and will be resurrected to receive his promised allotment on the New Earth/Kingdom (Matt 22:31-32, Luke 13:28-29, John 8:48-59). Believers must walk by faith in what God has promised even if they do not fully see it (Hab 2:3–4)]. 9God said further to Abraham, “Now as for you, you shall keep My covenant [the covenant of circumcision spelled out below], you and your descendants after you throughout their generations. 10“This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised. 11“And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you. 12“And every male among you who is eight days old shall be circumcised throughout your generations, a servant who is born in the house or who is bought with money from any foreigner, who is not of your descendants. 13“A servant who is born in your house or who is bought with your money shall surely be circumcised; thus shall My covenant be in your flesh for an everlasting covenant. 14“But an uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant.” [See explanation in introduction for rationale behind circumcision. If the “sign” of the covenant is not performed, then this is a possible indication that the heart does not believe in the promised seed of God through barren Sarah. Additionally, future generations looking back who would not engage in circumcision would declare their lack of belief in (1) what God miraculously did and (2) what He was continuing to do in producing a righteous “seed” through which Yahweh would be represented to the created order. Note the gravity of the situation of Moses’ failure in Exodus 4:24–31. Thus, one who didn’t believe and would therefore not take the effort to inscribe the sign in his flesh would be cut off from the nation of people that God was electing to be His representatives.] 15Then God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name [This distinction is a slight variation of the name and it is hard to assess the meaning of the distinction. However, both names “Sarai” and “Sarah” mean “princess.” Again, present in the text is the idea of Abraham and Sarah as “royalty” who are being miraculously reestablished in their dominion and then are given an heir to the throne—the seed]. 16“I will bless her, and indeed I will give you a son by her. Then I will bless her, and she shall be a mother of nations; kings of peoples will come from her.” 17Then Abraham fell on his face and laughed, [Notice this time the falling on the face is not in humility but in laughter.] and said in his heart [What follows is said “in his heart.” The only individuals who really know Abraham’s initial response are himself and God. Sarah does not know these things now], “Will a child be born to a man one hundred years old? And will Sarah, who is ninety years old, bear a child?” 18And Abraham said to God, “Oh that Ishmael might live before You!” [While he said in his heart—“This is unbelievable,” he spoke with his mouth—“surely let it be Ishmael.” The mouth speaks out of that which fills the heart.] 19But God said, “No, but Sarah your wife will bear you a son, and you shall call his name Isaac; [God confirms His word with a rebuttal and develops it more by assigning even a name to the unborn child, “Isaac” which means “He laughs!” God takes Abraham’s response and turns it into the name of the seed to be a perpetual reminder of (1) Abraham’s initial response of laughter, but also (2) joyful laughter when God actually delivers on the promise.] and I will establish My covenant with him for an everlasting covenant for his descendants after him. 20“As for Ishmael, I have heard you; behold, I will bless him, and will make him fruitful and will multiply him exceedingly. He shall become the father of twelve princes, and I will make him a great nation. [God’s graciousness is exceedingly evident here. God hears Abraham’s concern about Ishmael. However, God wants to show the world something greater! He wants to do something miraculous for Abraham in bringing life out of barrenness. Then, through this act and this lineage would come the promised seed to remind all forever of the fact that Yahweh alone produces “life out of barrenness.” This specific lineage which experienced God’s marvelous act would then be His representatives, His nation, His people, who could faithfully declare this to the created order!] 21“But My covenant I will establish with Isaac, whom Sarah will bear to you at this season next year.” 22When He finished talking with him, God went up from Abraham. 23Then Abraham took Ishmael his son, and all the servants who were born in his house and all who were bought with his money, every male among the men of Abraham’s household, and circumcised the flesh of their foreskin in the very same day, as God had said to him. [Just as Abraham in chapter 12 went to the Promised Land after God commanded him without fully understanding, now, again, he does what God asks him to without fully understanding how Yahweh will make the barren fertile. Certainly, his initial response is not one of radical faith yet after “But God said…” (v. 19) Abraham believes “enough” and fears Yahweh “enough” to act upon what God said and obey Him. He did the will of Yahweh (cf. Matt 21:28- 32).] 24Now Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin [ouch!]. 25And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. 26In the very same day Abraham was circumcised, and Ishmael his son. 27All the men of his household, who were born in the house or bought with money from a foreigner, were circumcised with him. [You have to wonder what Sarah was thinking as Abraham did this to himself and the males around the house—“Has my husband gone mad?”]

Ponder these possible lessons:

The Nature of justifying faith  Faith does not rest on what is experienced (seen, touched, tasted, etc.).  Faith does rest on what God has said.  Faith is confirmed by what God has done in creation as the life-imparting/creating God (Gen 15:6-7).  Faith will wait without becoming unbelief. The Nature of God’s promises  God’s promises are unbelievable when we walk by sight but believable when we walk by faith.  God’s promises are believable when we see Him as the Almighty Creator.  God’s promises require us to wait for fulfillment.  God’s promises are certain because He makes them contingent only on Himself and He cannot lie.

The Nature of God’s plan  God intends to reverse the curse and bless.  God plans to use a person of faith to bless the nations.

The journey of faith (Lord I believe but help my unbelief…)  Faith has a beginning point—it starts (obeys, Gen 12).  Man tries to work out the promises of God in understandable ways (Gen 12–15).  Faith tastes and sees some of the good promises being partially fulfilled as foretastes of greater fulfillment (Gen 12, 13, 14).  Faith doesn’t realize every promise of God immediately (Gen 12–17).  Faith experiences crises (“This doesn’t make sense”—Gen 12–17) when threats arise that seemingly contradict the promises.  Faith gains new revelation (about who God is in response to the obstacles).  Faith deepens (Gen 15–17).  Faith waits…(and the cycle continues until we get to Gen 22 when faith simply has a sense of belief no matter what crazy thing God has ask me to do because I know who He is and He has powers I have never dreamed of to accomplish what He is asking of me).

God’s forming a man of faith to be His “image and likeness”  God initiating in a barren, curse-plagued, death-saturated situation (Gen 12)  God promising a new order (Gen 12–17)  God orchestrating circumstances (potential threats—famine, invasions, obstacles, Gen 12–17)  God disciplining along the way (Gen 12–17)  God blessing (partially) (Gen 12–17)  God revealing more of Himself (Gen 15)  God extending His promises over a long time (Gen 15)  God confirming promises (Gen 15)

Ponder: What are you learning about reading and understanding OT narratives better?

Ponder: How do you see God’s work with Abraham as providing the foundational doctrines for the rest of Scripture?

Ponder: How do you understand Jesus to fill-up the promises of God about using a man of “faith” to bless the nations and reverse the curse?

Ponder: What has been most helpful to you from Gen 15-17? How does it apply to you specifically?