“El Olam and Yahweh Shammah” START As your Connect Group time begins, use this section to introduce the topic of discussion. Damian Phillips shared the following story in his sermon Life Giver #3: Life “God is immutable. He in the Son. “Whenever I hear the word ‘everlasting’ I am reminded of doesn’t change, He is the Everlast boxing gloves. I recall living in Moberly, Missouri where the same, continually, Everlast Boxing Equipment Company is located. The building where the perpetually, permanently, company first began production has been abandoned for a new facility; always and forever.” however, this presented a bit of irony. I remember driving past this old building countless times, with the glass broken and weeds growing -Paul Coleman between cracks in the parking lot, and seeing the huge logo ‘Everlast’ worn and faded by the elements. Nothing about that run down building appeared to be ‘everlasting.’”1 What are things that rust, spoil and fade? What have you purchased that you thought would have lasting value or bring lasting enjoyment only to realize that it was quick to fail or be placed on a shelf to gather dust? Today our study leads us to focus on two more names of God: El Olam - “Everlasting, Eternal, Unchanging God” Yahweh Shammah - “God is There” READ GENESIS 21:22-33 ABRAHAM’S COVENANT WITH ABIMELECH 22 At that time Abimelech, accompanied by Phicol the commander of his army, said to Abraham, “God is with you in everything you do. 23 Swear to me by God here and now, that you will not break an agreement with me or with my children and descendants. As I have been loyal to you, so you will be loyal to me and to the country where you are a resident alien.” 24 And Abraham said, “I swear it.” 25 But Abraham complained to Abimelech because of the well that Abimelech’s servants had seized. 26 Abimelech replied, “I don’t know who did this thing. You didn’t report anything to me, so I hadn’t heard about it until today.” 1 https://www.sermoncentral.com/sermon-illustrations/66249/on-stories-by- sermoncentral?ref=TextIllustrationSerps 27 Abraham took flocks and herds and gave them to Abimelech, and the two of them made a covenant. 28 Abraham separated seven ewe lambs from the flock. 29 And Abimelech said to Abraham, “Why have you separated these seven ewe lambs?” 30 He replied, “You are to accept the seven ewe lambs from me so that this act will serve as my witness that I dug this well.” 31 Therefore that place was called Beer-sheba, because it was there that the two of them swore an oath. 32 After they had made a covenant at Beer-sheba, Abimelech and Phicol, the commander of his army, left and returned to the land of the Philistines. 33 Abraham planted a tamarisk tree in Beer-sheba, and there he called on the name of the Lord, the Everlasting God. 34 And Abraham lived as an alien in the land of the Philistines for many days. READ EZEKIEL 48:30-35 30 “These will be the exits of the city: Beginning on the north side, which is 4,500 cubits long, 31 the gates of the city will be named after the tribes of Israel. The three gates on the north side will be the gate of Reuben, the gate of Judah and the gate of Levi. 32 “On the east side, which is 4,500 cubits long, will be three gates: the gate of Joseph, the gate of Benjamin and the gate of Dan. 33 “On the south side, which measures 4,500 cubits, will be three gates: the gate of Simeon, the gate of Issachar and the gate of Zebulun. 34 “On the west side, which is 4,500 cubits long, will be three gates: the gate of Gad, the gate of Asher and the gate of Naphtali. 35 “The distance all around will be 18,000 cubits.[f] “And the name of the city from that time on will be: The Lord is there.” REVIEW Context/Commentary/Background GENESIS 21:22-34 THE BIBLE KNOWLEDGE COMMENTARY The covenant at Beersheba The striking feature about this passage is the explanation of the name of Beersheba, the home of Abraham. This name will always reflect the covenant the patriarch made with the residents of the land, which enabled him to dwell there in peace and prosperity. 21:22–34. The word šāḇa‘ (“to swear or take an oath”) occurs three times in the passage (vv. 23– 24 [swear], 31 [swore]); the numerical adjective šeba‘ (seven) occurs three times as well (vv. 28– 30); the name be’ēr šāḇa‘ (“well of seven” or “well of the oath”) also occurs three times (vv. 31–33). Certainly the stress is on the significance of the oath (v. 31) between Abraham and Abimelech, a 2 fact commemorated by Beersheba’s naming. Šāḇa‘ is clearly the key to the passage. Later Israel would learn about the solemnity of oaths and treaties. The story fits well in the context that builds up to the sacrifice of Isaac in chapter 22. The birth of Isaac was clearly promised (18:1–15), and in Abraham’s deception (chap. 20) Abimelech learned that God’s hand was on this man (cf. 21:22). Then the promised seed was born and the rival was expelled (vv. 1–18). Now (vv. 22–34) a covenant was made that allowed Abraham to settle in the land in peace and Abimelech to share in the blessing. All this built slowly to the test in chapter 22, each chapter showing the completion of different phases of the promises. The story in 21:22–34 reveals that the patriarch was blessed of God, and that some pagans recognized God’s blessings. The motif of the well appears again (cf. 16:14; 21:19). God provided water—a symbol of blessing—out of the wilderness, out of the barren land, out of the rock. Abimelech realized this, and after the controversy over his servants’ seizure of the well (v. 25), the two men made a treaty so that the pagan king could share in the blessing (cf. 12:1–3). In making the treaty (covenant) Abraham gave Abimelech both sheep and cattle (21:27; cf. the reverse in 20:14), including seven ewe lambs (21:29–30). These secured Abraham’s legal right to dwell in the land in peace, and legally forced Abimelech to recognize that this well at Beersheba belonged to Abraham (vv. 30–31). The patriarch thus secured by treaty his right to the well, that is, God’s provision of blessing. Significant is the fact that Abraham planted a … tree there and sojourned there many days (vv. 33– 34), indicating his faith and security. To plant a tree in Beersheba presupposed a constant supply of water, and indicated a determination to stay in the region. God would bless with well water, and Abraham would stay settled in the land. Dwelling under one’s tree was a sign of peaceful security (Zech. 3:10). The passage certainly anticipated Israel’s future peaceful coexistence in the land with other tribes who would respond to the message of peace and desire to share in the blessing. A subtle rebuke, however, is found in the story (cf. Abimelech’s rebuke in Gen. 20:9–10). Abimelech pressed for the treaty so that Abraham would not deal falsely with him (21:23). All Abimelech knew of this man was that (a) God blessed him (v. 22) and (b) he was deceptive (v. 23). This tragic contradiction called for a binding treaty. Likewise, Israel was to keep her oaths and avoid falsehood. Today believers should speak the truth without using oaths (Matt. 5:37; James 5:12). Truthful and faithful dealings that preserve such peaceful relations enhance the work of God.The Philistines (Gen. 21:32) settled in Palestine en masse around 1200 b.c. However, some sea traders settled on the coast of Palestine as early as 3 Abraham, who lived 2166–1991 b.c.; see the chart “Chronology of the Patriarchs,” near 47:28– 31.2 CSB STUDY BIBLE NOTES 21:33–34 In recognition of God’s good gifts, including a son who would carry the bloodline forward into the future, Abraham planted a tamarisk tree, a tree with many branches and small leaves. It likely grew to a height of twenty to thirty feet. He also worshiped the Lord as the Everlasting God (Hb ’el ‘olam) in recognition of the perpetuity of God’s promises to Abraham.3 EZEKIEL 48:30-35 THE BIBLE KNOWLEDGE COMMENTARY The gates of the city (48:30–35) In describing the gates of the new city of Jerusalem, Ezekiel brought the city “full circle” from what it was at the beginning of his book. The city doomed for destruction will be restored to glory. 48:30–31. The new city of Jerusalem will have 12 gates, 3 on each side. Why these gates are grouped as they are is obscure. The three gates on the north side (closest to the sanctuary) will be named for Reuben … Judah, and Levi. Perhaps these three were listed first because of their preeminent positions among the tribes. Reuben was the firstborn of Jacob’s 12 sons, Judah was the royal tribe, and Levi was the tribe of the priesthood. Also all three were children of Jacob’s first wife Leah (cf. Gen. 29:31–35). 48:32. On the east side of Jerusalem the gates will be named for Joseph … Benjamin, and Dan.