INTRO: Chap. 17

1. This chapter is a watershed in the life of Abraham.
2. The promises of the covenant have been revealed bit by bit, gradually becoming more explicit, until they are repeated and filled out in glorious detail in a long and elaborate divine speech.
3. From this point forward in Genesis, divine speeches to Abraham’s successors become rarer and little new information is added to the promises, but the fulfillment of these promises becomes more apparent.
4. In Gen. 12:1-3 God promised to Abraham a great nation, descendants, real estate (a land), personal blessing, and a messianic descendant that would bring blessing (e.g. salvation) to the families of the earth.
5. The land becomes "this land" in 12:7, "all the land which you can sees" in 13:15, and "from the river of Egypt to the great river, the river Euphrates" in 15:18.
6. In v. 8 of this chapter the promised land is explicitly mentioned as the land "I shall give you…the whole land of Canaan as an eternal possession (e.g., permanent holding)."
7. In 12:2 Abraham is assured that he will become a "great nation."
8. In 13:16 he is told his descendants will be as numerous as the dust of the earth; in 15:5 that he would himself father a child and his descendants will be as many as the stars.
9. In chapter 16 Abraham did father a child, whose offspring would be too many to count.
10. But this achievement is dwarfed by the promises here.
11. As will be noted in the verses to follow, Abraham is not merely to father a nation but a "multitude of nations," and "kings shall be descended from you."
12. He is to father a child not simply through a youthful slave-girl but through his elderly wife, who at age 90 will bear her first child (vv. 4-6, 15-17).
13. Again, the nature of the covenant relationship is defined more clearly in chap. 17 than previously.
14. To mark these great promises, the names of Abram and Sarai are changed to the more familiar Abraham and Sarah, and the national rite or circumcision is instituted as the sign of the Abrahamic Covenant between God and Abraham and his descendants.
15. In this chapter there are five divine speeches (vv. 1b-2, 4-8, 9-14, 15-16, 19-21) with two questions by Abraham (vv. 17, 18).
16. The chapter is divided into two scenes: the divine monologue (vv. 1b-22) and the circumcision of Abraham’s household (vv. 23-27).

Timing of 5^th Encounter (v. 1a)

1^st Panel: God Promises Progeny (vv. 1b-2)

VERSE 1 Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him (rm,aYOw: ~r'b.a;-la, hw"hy> ar'YEw: ~ynIv' [v;tew> hn"v' ~y[iv.Ti-!B, ~r'b.a; yhiy>w: [waw w/Qal impf.3m.s. hayah "was" + proper noun Abram + adj.m.p.abs. tish-im ninety + noun f.s.abs. shanah year + waw w/adj.f.s.abs. te-ash nine + noun f.p.abs. shanah year + waw w/Niphal imperf.3m.s. ra-ah see; "appeared" + proper noun Yahweh + prep el to + proper noun Abram + prep el w/3m.s.suff. "to him"], "I am God Almighty; Walk before Me, and be blameless [~ymit' hyEh.w< yn:p'l. %Leh;t.hi yD;v; lae-ynIa] [pro.1s. anoki I + noun m.s.abs. el God + noun m.p.abs. shaddai + Hithpael imper.m.s. halak walk + prep lamedh w/noun m.p.contr.w/1s.suff. paneh face; "before Me" + waw w/Qal imper.m.s. hayah "be" + adj.m.s.abs. tamim complete, perfect; "blameless"]).

VERSE 2 "I will establish My covenant between Me and you, And I will multiply you exceedingly (daom. daom.Bi ^t.Aa hB,r>a;w> ^n<ybeW ynIyBe ytiyrIb. hn"T.a,w> [waw w/Qal impf.1s. nathan give; "establish" + noun f.s.constr.w/1s.suff. berith covenant + prep bayin w/1s.suff. between + prep bayin w/2m.s.suff. + waw w/Hiphil impf.1s. rabah be(come) great; "multiply" + d.o. marker w/3m.s.suff. "you" but is a 3^rd person singular referring to Abram’s immediate descendant Isaac (?)+ prep beth w/adv me-od exceedingly + adv me-odh])."

ANALYSIS: VERSES 1-2

1. "When Abram was ninety-nine years old" indicates that thirteen years have passed since the last encounter (cf. 16:16).
2. Thirteen years have elapsed and Sarah’s inability to bear an heir has moved to a point where the situation is hopeless from a medical point of view.
3. Thirteen years in which Abraham’s hopes of an heir have focused on Ishmael (cf. v. 18).
4. This passing reference to Abraham’s age thus sets the stage in what follows, but none more so than the promise of an heir through Sarah.
5. The mention of Abraham’s age reminds the reader of how awesome the divine promise is.
6. This first scene is a divine monologue, once interrupted by Abraham’s thoughts and plea for Ishmael (vv. 17-18).
7. "Yahweh appeared to Abram" introduces the theophany, using the name by which God was not known to the patriarchs (cf. Ex. 6:3).
8. Rather El Shaddai or simply God (Elohim) is used in this chapter, the name known to the patriarchs.
9. The narrator (author) makes the point that the God who revealed Himself to the patriarchs as El was the same God who spoke to Moses as Yahweh.
10. Melchizedek knew God as El-Elyon (God most high), and Hagar called God El-Roi (God who sees me").
11. Shaddai on its own appears 31x in Job and occasionally elsewhere.
12. The combination El-Shaddai occurs in Genesis, Ex. 6:3, and Ezek. 10:5.
13. Various views on the meaning of Shaddai have been advanced.
14. The LXX sometimes translates it "almighty."
15. Early Jewish etymology has it as "he who is sufficient" which may not be too far from its meaning.
16. El was the chief god of the Canaanite pantheon.
17. El denotes powerful.
18. Shad in the Hebrew means "breast."
19. The idea is that of sufficiency as it relates to the woman’s reproductive cycle.
20. So God introduces Himself as the powerful one who is sufficient with regard to bring blessing.
21. In this case to the hopeless state Abraham and Sarah found themselves in at age 99 and 90 respectively.
22. El Shaddai is the God who so constrains nature that it bends to His will, and so subdues it that it bows to and serves grace.
23. In structure God’s opening words, "walk before Me and be blameless" echoes Gen. 12:1-2 in that the promises are based in part on Abraham’s continued obedience to the directive will of God.
24. "Walk before Me and be blameless and I will establish my covenant between Me and you" shows that Abraham is once again confronted with a contingency.
25. He must continues to apply the divine directives given him in order for the covenant promises to be fully realized.
26. So the Abrahamic Covenant depended on Abraham’s faithfulness to the divine directives.
27. The 1^st specialized command was to separate from his homeland and kin.
28. The 2^nd command is to implement the rite of circumcision.
29. "Walk before me" refers to a life dedicated to serving God.
30. Before the deaths of Abraham and Jacob both speak of walking before God, claiming to have been devout throughout their lives (cf. 24:40; 48:15).
31. "Blameless" goes hand in hand with "walk before Me" and it refers to the divine assessment of the one’s Phase 2.
32. Cf. Gen. 6:9; Deut. 18:13; Job 1:1, 8; 2:3; 12:4; Ps. 18:23,25,30,32; 19:13; 37:18, 37; 51:4; 101:2,6; 119:1, 80; Prov. 2:21; 11:5,20; 13:6; 28:10; 29:10; Acts 24:16; 1Cor. 1:8; Eph. 1:4; 5:27; Phil. 1:10; 2:15; 3:6; Col. 1:22; 2Pet. 3:14; Jude 24; Rev. 14:5).
33. "Blameless" does not mean perfection or the absence of failure.
34. It does require the use of Rebound and if necessary reversion recovery.
35. But in this context Abraham is told to conduct himself in such a manner as to not bring divine reproach for deviating from specific directives so that God will be free to bless him and his progeny under this covenant.
36. V. 2 goes straight to the heart of the subject, "And I will establish/make My covenant between Me and you."
37. The verb nathan is used only here and in 25:12 with the covenant as its object.
38. It is not immediately obvious in what sense God need to give a covenant to Abraham, as it has already been inaugurated in 15:18.
39. The main concern of this chapter is to "confirm" or "ratify" (vv. 7, 19, 21) the covenant as the covenant with Noah was ratified in Gen. 9.
40. Whereas inaugurating the covenant (chap. 15) was entirely the result of divine initiative, confirming it involves a human response, generalized in v. 1 by "walk in My presence and be blameless" and spelled out in the command to circumcise every male.
41. Even though Abraham is now expected to respond actively to the covenant demands, he is the beneficiary: he will be multiplied exceedingly.
42. The promise of a multitude of descendants is the key theme of this chapter.

2^nd Speech (name change, nations, kings) (vv. 3-8)

VERSE 3 Abram fell on his face, and God talked with him, saying (rmoale ~yhil{a/ ATai rBed;y>w: wyn"P'-l[; ~r'b.a; lPoYIw: [waw w/Qal impf.3m.s. naphal fall + proper noun Abram + prep al upon + noun both pl.constr.w/3m.s.suff. paneh face + waw w/Piel impf.3m.s. dabar speak + prep eth w/3m.s.suff. "with him" + noun m.p.abs. Elohim + prep lamedh w/Qal infin.constr. amar say]),

ANALYSIS: VERSE 3 and INTRO to VERSES 4-8

1. "Abram fell on his face" is a proper expression of awe before God (Lev. 9:24; Josh. 5:14; 7:6).
2. Here Abram, in a gesture more powerful than words shows his humility before God and willingness to listen.
3. This second divine speech picks up from the first speech.
4. The covenant is to be confirmed and made eternal.
5. In v. 2 God promised to "make" (nathan) a covenant; now He promises to "make" Abraham a father of nations (vv. 5, 6), and "give" him the land of Canaan as a permanent (eternal) holding.
6. In v. 2 Abraham was assured that he would be multiplied as in "very much/exceedingly."
7. Now the verb paired with "multiply," "make fruitful," is used with the same phrase (v.6).
8. But this second speech goes well beyond the first.
9. Three times it states that Abraham will father nations (vv. 4,5,6), that the covenant and its blessings will be not just for Abraham, but for his descendants after him (vv. 7,8), and that the ultimate covenant blessing, "I shall be your God" (vv, 7,8), will be his and theirs (cf. Lev. 26:12 "I will also walk among you and be your God, and you shall be My people.").

Second Speech (vv. 4-8)

VERSE 4 "As for Me, behold, My covenant is with you, And you will be the father of a multitude of nations (~yIAG !Amh] ba;l. t'yyIh'w> %T'ai ytiyrIb. hNEhi ynIa] [pro.1s. anoki I; "Me" + interj. hinneh behold + noun f.s.constr.w/1s.suff. berith covenant + prep eth w/2m.s.suff. "with you" + waw w/Qal perf.2m.s. hayah be + prep lamedh w/noun m.s.constr. abh father + noun m.s.constr. hamon abundance; "multitude" + noun m.p.abs. goi nation]).

VERSE 5 "No longer shall your name be called Abram (~r'b.a; ^m.vi-ta, dA[ areQ'yI-al{w> [waw w/neg. lo + Niphal impf.3m.s. qara call + adv odh longer + d.o. marker + noun m.s.constr.w/2m.s.suff. shem name + proper noun Abram], But your name shall be Abraham [~h'r'b.a; ^m.vi hy"h'w> [waw w/Qal perf.3m.s. hayah be + noun m.s.const.w/2m.s.suff. shem name + proper noun Abraham]; For I will make you the father of a multitude of nations [^yTit;n> ~yIAG !Amh]-ba; yKi [part ki for + noun m.s.constr. abh father + noun m.s.constr. hamon abundance, multitude + noun m.p.abs. goi nation + Qal perf.1s.w/2m.s.suff. nathan give; "make you"]).

VERSE 6 "I will make you exceedingly fruitful, and I will make nations of you, and kings will come forth from you (WaceyE ^M.mi ~ykil'm.W ~yIAgl. ^yTit;n>W daom. daom.Bi ^t.ao ytirep.hiw> [waw w/Hiphil perf.1s. parah bear fruit, be fruitful + d.o. marker w/2m.s.suff. "you" + prep beth w/adv me-odh exceedingly + waw w/Qal perf.1s.w/2m.s.suff. nathan give; "make" + prep lamedh w/noun m.p.abs. goi nation + waw w/noun m.p.abs. melek king + prep min w/2m.s.suff. "from you" + Qal impf.3m.p. yatsa go forth]).

VERSE 7 "I will establish My covenant between Me and you and your descendants after you throughout their generations (~t'rodol. ^yr,x]a; ^[]r>z: !ybeW ^n<ybeW ynIyBe ytiyrIB.-ta, ytimoqih]w: [waw w/Hiphil perf.1s. qum stand; "establish" + d.o. marker + noun f.s.constr.w/1s.suff. berith covenant + prep bayin w/1s.suff. between + waw w/prep bayin w/2m.s.suff. + waw w/prep bayin between + noun m.s.constr.w/2m.s.suff. zera seed; "descendants" + adv achar w/2m.s.suff. after + prep lamedh w/noun m.p.constr.w/3m.p.suff. dor generation] for an everlasting covenant, to be God to you and to your descendants after you [^yr,x]a; ^[]r>z:l.W ~yhil{ale ^l. tAyh.li ~l'A[ tyrIb.li [prep lamedh w/noun f.s.abs. berith covenant + noun m.s.abs. olam forever; "everlasting" + prep lamedh w/Qal infin.constr. hayah "to be" + prep lamedh w/2m.s.suff. "to you" + prep lamedh w/noun m.p.abs. Elohim + waw w/prep lamedh w/noun m.s.constr. w/2m.s.suff. zera "to your descendants" + adv achar w/2m.s.suff. "after you"]).

VERSE 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 (~yhil{ale ~h,l' ytiyyIh'w> ~l'A[ tZ:xua]l; ![;n:K. #r,a,-lK' tae ^yr,gUm. #r,a, tae ^yr,x]a; ^[]r>z:l.W ^l. yTit;n"w> [waw w/Qal perf.1s. nathan give + prep lamedh w/2m.s.suff. "to you" + waw w/prep lamedh w/noun m.s.constr.w/2m.s.suff. zera seed + adv achar w/2m.s.suff. "after you" + d.o. marker + noun both s.abs. eretz land + noun m.p.constr.w/2m.s.suff. magor sojourner + d.o. marker + noun m.s.constr. kol all + noun both s.abs. eretz land + proper noun Canaan + prep lamedh w/noun f.s.constr. achuzzah possession + noun m.s.abs. olam forever + waw w/Qal perf.1s. hayah + prep lamedh w/3m.p.suff. "their" + prep lamedh w/noun m.p.abs. Elohim])."

ANALYSIS: VERSES 4-8

1. The tone for this speech is set by the opening word anoki "I" "as for Me."
2. What God is doing and what God will do is the subject of this speech.
3. The promissory aspect of the covenant is all-embracing, particularly the promise of descendants in which the chapter returns again and again.
4. V. 2 stated that it was God’s intention to "make" His covenant with Abraham.
5. V. 4 clarifies this since there is already a covenant with Abraham, God will make him "father of many nations."
6. In the initial installment of the covenant in chap. 12 the promise had simply been that Abram should be a great nation (12:2), beyond counting (16:10).
7. This promise is expanded to "many nations."
8. The original promise connected with Abram’s call from Ur had to do with the Israelite nation, his primary heirs.
9. Who might the nations be that God is anticipating?
10. The descendants of Ishmael, the six sons by Keturah (25:2) and their sons (25:3-4) from the bulk of the Arab world.
11. Then there was the nation of Edom through Abraham’s grandson Jacob.
12. The magnitude of the promise is marked by the change of Abram’s name to Abraham.
13. Abraham means "father of peoples."
14. In the OT names were more than just labels, they express a person’s character and destiny, at least as the parents perceived them.
15. The name Abraham is more than a pious parental hope but is a divinely guaranteed statement about Abraham’s identity and future destiny.
16. His very name guarantees that he will father many nations.
17. In v. 6 the root paradh (Hiphil perf.) "be fruitful" along with the adverb "exceedingly" denotes the reproductive might of the peoples Abraham would father.
18. This is said to a 99 year old impotent man who has just one son to his credit!
19. The verb ‘to multiply’ is regularly paired with "multiply" (rabah) linking this verse with verse 2.
20. To "be fruitful and multiply" was the first command given to man (1:28) and was repeated to Noah (8:17; 9:1,7).
21. Adam and Noah stood at the beginning of an epoch in human history.
22. Adam founded the antediluvian civilization and Noah founded the post-diluvian civilization.
23. Abraham stands as the beginning of a dispensation that would bring the Savior into the world.
24. This would be achieved by Abraham’s most noteworthy descendants, the Israelites formed around twelve tribes.
25. The words "I will make you fruitful" (hiphil) indicates that Abraham will be granted reproductive powers to achieve his part in this process of producing nations, kings and descendants.
26. In v. 6b kingship is made explicit for the first time even though it was implied in the promise of the great nation.
27. Throughout the Pentateuch, it is anticipated that Israel will one day have a king, but rarely is it mentioned (17:16; 35:11; 49:10; Num. 24:17; Deut. 17:14-20; 28:36).
28. His other sons and their sons founded royal dynasties.
29. In v. 7 the LORD now adds to the great promise of kingship the extension of the promise not just to Abraham but to his descendants in perpetuity (forever).
30. Up to this point Abraham has been promised descendants (13:16) and the land has been promised to them (13:15), but this is the first occasion that the covenant is extended to include Abraham’s seed.
31. This makes the covenant with Abraham like the Noahic covenant, as do the phrases "I shall establish/confirm My covenant…for an eternal covenant" (9:9, 11, 16).
32. Thought the land has been promised in perpetuity (13:15) this is the first time that the Abrahamic covenant has been described as "eternal" of that the covenant formula "to be your God" has appeared.
33. This latter phrase, used twice here and not again until 28:21, expresses the core of the covenant, that God has chosen Abraham and his seed, so that they are in as unique relationship; He is their God, and they are His people "throughout their generations."
34. Cf. Ex. 4:16; 6:7; Lev. 11:45; 26:12, 45).
35. Though the promise of land is not new (cf. 13:15; 15:18), this is the first time its title "Canaan" has been used by God, and the description of the land as "the land of your sojournings/migration" (28:4; 36:7; 37:1) is fresh; its use suggest that Abraham has already lived a long time in Canaan but he is still an alien there (cf. Heb. 11:13-16; cp. v. 9).
36. It will eventually be their "everlasting/permanent possession/holding" (cf. 48:4; Lev. 25:34).
37. Their tenure of the land is dependant upon their making God their God (enter Mosaic Covenant).
38. But the land is promised to the descendants of Abraham through Isaac forever meaning that no matter who occupies the land at any point in history in the end it will be "an everlasting possession" to those descendants through Isaac have been justified by faith.

Third Speech: Rite of Circumcision Instituted

(vv. 9-14)

INTRO: VERSES 9-14 and Rite of Circumscion

1. This block of verses constitutes the central and longest section of the divine speeches.
2. The subject matter is the rite of circumcision.
3. The key terms are "covenant" and "circumcise" both of which occur six times.
4. "Flesh" occurs three times and many other terms and phrase occur two times.
5. The general principle for observing the covenant is enunciated in v. 9.
6. This means circumcision of all males (v. 10).
7. This is the sign of the covenant (v. 11).
8. It involves circumcising eight-day old boys and slaves who join the household (vv. 12-13).
9. To remain uncircumcised is to break the covenant and leads to excommunication.
10. The rite of circumcision, which involves the removal of the foreskin on the penis, is practiced in many parts of the world by different tribes.
11. Only in Europe and Central and East Asia is the custom unknown.
12. In the ancient Near East, the majority of Israel’s neighbors practiced circumcision, including the Egyptians, Canaanites, and Arabs (cf. Jer. 9:25-26).
13. Among Israel’s immediate neighbors, the Philistines, frequently disparagingly referred to as the uncircumcised (Judg. 14:3), and the Shechemites, who are described as Hivites, were also uncircumcised (Gen. 34:2, 14).
14. It seems likely that circumcision was not practiced in Mesopotamia.
15. This is suggested by Ezek. 32:21-23 and by the fact that Abraham was not circumcised until he came to Canaan.
16. The significance of circumcision has been much discussed, but those who practice it have no explanation save tradition.
17. Philo (Special Laws, 1:2-11) lists four reasons given by others for circumcision: (1) for health, to protect from infection, (2) for purification, (3) for teaching the similarity between procreation and thought, (4) for improving fertility.
18. According to Gen. 17, circumcision marks one as a member of the covenant community.
19. Every Israelite male must be circumcised (17:10-11).
20. And those who refuse to be circumcised are warned that they are liable to be "cut off from their relations" (17:14).
21. This sentence of extirpation is often mentioned in Leviticus (e.g., 7:20-21; 17:4).
22. But circumcision is more specifically called "the sign of the covenant" (Gen. 17:11).
23. There are three kinds of signs (oth).
24. First, proof signs that convince the observer about something.
25. The plagues were intended to persuade Pharaoh and Israel of who and what the LORD is (Ex. 7:3-5).
26. Second, certain acts, e.g., acted prophecies are signs that resemble the situation announced (e.g. Ezek. 4:3).
27. Third, certain signs are mnemonic in that they are reminders of something.
28. Thus the eating of unleavened bread reminds Israel of the exodus and reminds them to keep the law (Ex. 13:9).
29. The Sabbath is a sign reminding the people of Israel that they are to be a holy people (Ex. 31:13).
30. But closest of all to the usage in Gen. 17 is 9:12-17, where the rainbow is said to be the sign of the covenant between God and mankind.
31. The rainbow reminds God of His promise never to destroy the earth with another flood (9:14-16).
32. Like the Sabbath and Passover circumcision was intended to remind Israel of its status as a people who were like Abraham to "walk in my presence and be blameless."
33. The permanent marking of the body reflects the eternal nature of the covenant between God and Israel (17:7, 13, 19).
34. The marking of a man’s most intimate member with the sign of the covenant coupled with the call to blamelessness (e.g., the three adjustments to God) may well have prompted criticism of the Jews by the prophet Jeremiah as uncircumcised of heart and ears (Jer. 6:10; 9:25-26).
35. Circumcision reminded them to isolate their STAs and serve God with heart, soul and strength (see doctrine of circumcision).
36. The foreskin represents that which is dead to the plan of God and hence the need to remove it.
37. It represents human good, human viewpoint and sinful behavior.
38. At salvation the indwelling STA is isolated for the first time and repeated use of Rebound keeps it isolated.
39. This is documented in Col. 2:11: "and in Him you were also circumcised with a circumcision made without hands, THE REMOVAL OF THE BODY OF THE FLESH BY THE CIRCUMCISION OF CHRIST (emphasis added)."
40. As well as Col. 2:13: "When you were dead in your transgressions AND THE UNCIRCUMSION OF YOUR FLESH, He made you alive together with Him, having forgiven us all our transgressions."
41. The maturity adjustment greatly enhances the isolation process.
42. See Rom. 2:29.
43. Abraham observed the rite of circumcision when he reached maturity at age 99 (cf. Rom. 4:11-12).
44. Circumcision is not for the present dispensation, but only for Jews (1Cor. 7:19; Gal. 5:6; 6:15).
45. The true circumcision is those who worship God, celebrate who and what Christ is and take no confidence in the flesh (e.g., foreskin; cf. Phil. 3:3).
46. This doctrinally ties in with Jer. 9:26 "and all the house of Israel are uncircumcised of heart."
47. It is a matter of ritual versus reality for the Jew living in the age of Israel.

 

Circumcision Commanded for Abraham and His Household

(vv. 9-14)

VERSE 9 God said further to Abraham, "Now as for you, you shall keep My covenant, you and your descendants after you throughout their generations (~t'rodol. ^yr,x]a; ^[]r>z:w> hT'a; rmov.ti ytiyrIB.-ta, hT'a;w> ~h'r'b.a;-la, ~yhil{a/ rm,aYOw: [waw w/Qal impf.3m.s. amar say + noun m.p.abs. Elohim + prep el to + proper noun Abraham + waw w/pro.2m.s. attah you + d.o. marker + noun f.s.constr.w/1s.suff. berith covenant + Qal impf.2m.s. shamar keep + pro.2m.s. attah you + waw w/noun m.s.constr.w/2m.s.suff. zera seed + adv achar w/2m.s.suff. "after you" + prep lamedh w/noun m.p.constr.w/3m.p.suff. dor generation]).

VERSE 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 (rk'z"-lK' ~k,l' lAMhi ^yr,x]a; ^[]r>z: !ybeW ~k,ynEybeW ynIyBe Wrm.v.Ti rv,a] ytiyrIB. tazO [adj.f.s.abs. zoth this + noun f.s.constr.w/1s.suff. berith + rel.pro. asher which + Qal impf.2m.p. shamar keep + prep bayith w/1s.suff. "between Me" + waw w/prep bayith w/2m.p.suff. + waw w/prep bayin between + noun m.s.constr.w/2m.s.suff. zera + adv achar w/2m.s.suff. "after you" + Niphal infin.abs. mul circumcise + prep lamedh 2m.p.suff. + noun m.s.constr. kol every + noun m.s.abs. zakar male]).

VERSE 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 (~k,ynEybeW ynIyBe tyrIB. tAal. hy"h'w> ~k,t.l;r>[' rf;B. tae ~T,l.m;n>W [waw w/Niphal perf.2m.p. mul circumcise + d.o. marker + noun m.s.constr. bashar flesh + noun f.s.constr.w/2m.p.suff. oralah foreskin + waw w/Qal perf.3m.s. hayah to be + prep lamedh w/noun both s.abs. oth sign + noun f.s.abs. berith covenant + prep bayin w/1s.suff. + waw w/prep bayin w/2m.p.suff.]).

VERSE 12 "And every male among you who is eight days old shall be circumcised throughout your generations (~k,yterodol. rk'z"-lK' ~k,l' lAMyI ~ymiy" tn:mov.-!b,W [waw w/noun m.s.constr. ben + adj.m.s.constr. shemoneh eight + noun m.p.abs. yom day + Niphal impf.3m.s. mul circumcise + prep lamedh w/2m.p.suff. "among you" + noun m.s.constr. kol every + noun m.s.abs. zakar male + prep lamedh w/noun m.p.constr.w/2m.p.suff. dor generation], a servant who is born in the house or who is bought with money from any foreigner, who is not of your descendants [aWh ^[]r>Z:mi al{ rv,a] rk'nE-!B, lKomi @s,K,-tn:q.miW tyIB' dyliy> [adj.m.s.const. yalid born + noun m.s.abs. bayith house + waw w/noun f.s.constr. miqnah purchase "who is bought" + noun m.s.abs. keseph silver; "money" + prep min w/noun m.s.abs. kol "from any" + noun m.s.constr. ben w/noun m.s.abs. nekar that which is foreign + rel.pro. asher + neg lo + prep min w/noun m.s.constr.w/2m.s.suff. zera seed + pro. 3m.s. hu he; "who"]).

VERSE 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 (~l'A[ tyrIb.li ~k,r>f;b.Bi ytiyrIb. ht'y>h'w> ^P,s.K; tn:q.miW ^t.yBe dyliy> lAMyI lAMhi [Niphal infin.constr. mul circumcise + Niphal impf.3m.s. mul + adj.m.s.constr. yalidh born + noun m.s.constr.w/2m.s.suff. bayith house + waw w/noun f.s.constr. + waw w/noun f.s.constr. miqnah purchase + noun m.s.constr.w/2m.s.suff. keseph silver + waw w/Qal perf.3f.s. hayah "shall be" + noun f.s.constr.w/1s.suff. berith covenant + prep beth w/noun m.s.constr.w/2m.p.suff. bashar flesh + prep lamedh w/noun f.s.abs. berith + noun m.s.abs. olam everlasting]).

VERSE 14 "But an uncircumcised male who is not circumcised in the flesh of his foreskin (Atl'r>[' rf;B.-ta, lAMyI-al{ rv,a] rk'z" lre['w [waw w/adj.m.s.abs. arel foreskin, uncircumcised + noun m.s.abs. zakar male + rel.pro. asher who + neg lo + Niphal impf.3m.s. mul circumcise + d.o. marker + noun m.s.constr. bashar flesh + noun f.s.constr.w/3m.s.suff. arelah foreskin], that person shall be cut off from his people; he has broken My covenant [rp;he ytiyrIB.-ta, h'yM,[;me awhih; vp,N<h; ht'r>k.nIw> [waw w/Niphal perf.3f.s. karath cut off + def.art.w/noun f.s.abs. nephesh soul; "person" + def.art.w/pro.3f.s. hi that + prep min w/noun m.p.constr.w/3m.s.suff. am people + d.o. marker + noun f.s.constr.w/1s.suff. berith + Hiphil perf.3m.s. parar break])."

ANALYSIS: VERSES 9-14

1. God’s part in the covenant is stated in vv. 3-8.
2. Abraham’s obligations are introduced by, "As for you…"
3. This requirement applies to both Abraham and his "descendants" and the requirement is timeless as noted in the phraseology "throughout their generations."
4. "Your shall keep/observe" is specified in the verses that follow which require all male members of the community to be circumcised.
5. In v. 10 the command to observe the covenant is repeated, this time in the plural.
6. "Between Me" refers to God’s covenant obligations as related to land and descendants.
7. The covenant is not just with Abraham but with his whole group and his descendants (e.g., "males").
8. Female circumcision, though practiced by some peoples is by its omission not to be practiced among the chosen people.
9. The OT emphasizes the necessity for males to undergo this ritual (cf. Ex. 23:17; 34:23; Deut. 16:16).
10. After laying down the general principle that all males must be circumcised, the regulation goes into specific detail in v. 11.
11. First, it specifies where in the male anatomy the rite is to be performed: "the flesh of your foreskin."
12. Literally, this reads "of your uncircumcision."
13. God informs Abraham that this procedure is "the sign of the covenant."
14. This intimate sign points to the necessity of the isolation of the ISTA via the salvation (and Rebound) adjustment(s).
15. Abraham, the founder of the race and first participant is the covenant promises was not circumcised until many years after he possessed the reality (e.g. salvation by faith).
16. In v. 12 the timing and subjects of circumcision are defined more precisely: "All your males" (v. 10) covers all baby boys eight days old.
17. Circumcision covers all boys born in the household, whether freeborn or sons of slaves.
18. In their case, circumcision is done on the eight day after birth.
19. Also, males bought from foreigners are to be circumcised.
20. V. 13 reiterates that all male members of the household (community), whatever their origin are to receive this marking in their flesh as the covenantal symbol.
21. This speech ends with a warning to any male who is reluctant to undergo circumcision (v. 14).
22. "An uncircumcised male…shall be cut off (pun intended!) from his people."
23. This threat of punishment is designed as a deterrent to noncompliance.
24. To such a person the threat of divine punishment hovers over the one guilty of a sin of omission.
25. Such a person lives with the fact that at any time he could suffer excommunication by the authorities or that he could suffer the sin unto death at God’s hand.
26. The words "he has broken My covenant" stands as the opposite of observing (vv. 9, 10) it.
27. God observes and confirms covenants; He never breaks them (Judg. 2:1).
28. A non-observer simply brings on himself the threat connected with this covenant.
29. This sole covenant requirement is with the native Israelite as well as any male who whatever the circumstances joins the society of Israel.
30. The doctrinal significance of threat upon the non-observer points to the punishment connected with failure to make even the salvation adjustment, which of course is eternal condemnation.
31. This singular covenant requirement for Abraham and his descendants was incorporated into the Mosaic Covenant.
32. Circumcision was not required for believing Gentiles who were not part of the community of Israel.

Fourth Topic: Promise to Sarah (vv. 15-16)

VERSE 15 Then God said to Abraham, "As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name (Hm'v. hr'f' yKi yr'f' Hm'v.-ta, ar'q.ti-al{ ^T.v.ai yr;f' ~h'r'b.a;-la, ~yhil{a/ rm,aYOw: [waw w/Qal impf.3m.s. amar say + noun m.p.abs. Elohim + prep el + proper noun Abraham + proper noun Sarai + neg lo + Qal impf.2m.s. qara call + d.o. marker + noun m.s.constr.w/3f.s.suff. shem name + part ki for + proper noun Sarah + noun m.s.constr.w/3f.s.suff. shem name; "her name"]).

VERSE 16 "I will bless her, and indeed I will give you a son by her (!Be ^l. hN"M,mi yTit;n" ~g:w> Ht'ao yTik.r;beW [waw w/Piel perf.1s. barak bless + d.o. marker w/3f.s.suff. + waw w/conj gam again, also; "indeed" + Qal perf.1s. nathan give + prep min w/3f.s.suff. "by her" + prep lamedh w/2m.s.suff. "you" + noun m.s.abs. ben son]).

Then I will bless her, and she shall be a mother of nations; kings of peoples will come from her (Wyh.yI hN"M,mi ~yMi[; ykel.m; ~yIAgl. ht'y>h'w> h'yTik.r;beW [waw w/Piel perf.1s.w/3f.s.suff. barak bless + waw w/Qal perf.3f.s. hayah be + prep lamedh w/noun m.p.abs. goi nation + noun m.p.constr. melek king + noun m.p.abas. am people + prep min w/3f.s.suff. "from her" + Qal impf.3m.p. hayah be])."

ANALYSIS: VERSES 15-16

1. The fourth speech/topic does not build on the previous one (3^rd).
2. For the very first time in almost 30 years, a promise is specifically addressed to Sarai.
3. Up to this point the LORD has promised to bless Abraham (12:2-3) and has promised to give him children, but it was never made explicit how this was to be achieved.
4. The divine silence regarding Sarah never caused her to lose faith in the covenant promises.
5. She remained positive and acted the part of the good wife all those years, suffering infertility and hearing nothing from Yahweh about her place in the plan over those many years.
6. In chap. 16 we saw that she supposed that surrogate motherhood was the answer.
7. That scheme at least provided Abraham with a son and Hagar with promises about his future, but nothing was said about Sarah.
8. There are parallels here with vv. 4-8 (2^nd speech).
9. There the narrative prepared us for the momentous significance of the name change; here it is sprung without explanation.
10. Sarah is just an alternative pronunciation of Sarai; they both mean "princess."
11. Next comes the explanation in v. 16.
12. Twice God says, "I will bless her" and specifies what that blessing consists of namely, "I will give you a son by her" (v. 16).
13. In 15:3 Abraham complained "You have given me no seed…"
14. The LORD had given him the land (15:18) and a covenant (17:2) but no son except Hagar’s.
15. Now there is to be a son for him from Sarah.
16. Indeed, the nations and kings promised to Abraham in v. 6 are to be descended from Sarah.
17. Sarah is elevated from a mere footnote to major prominence in the plan connected with this covenant.
18. This was here reward for faithfulness to the plan even though she was called upon to suffer anonymity over the first thirty years of their sojourning.
19. The full significance of her deliverance from the harem now makes complete sense.
20. This woman endured in her role as helpmate.
21. She never lost faith in the covenant made with her husband (cf. Heb. 11:13).
22. She would hold fast to the unrealized promises to the end of her life.

Abraham’s Reaction (vv. 17-18)

VERSE 17 Then Abraham fell on his face and laughed, and said in his heart (ABliB. rm,aYOw: qx'c.YIw: wyn"P'-l[; ~h'r'b.a; lPoYIw: [waw w/Qal impf.3m.s. naphal fall + proper noun Abraham + prep al upon + noun both p.constr.w/3m.s. paneh face +waw w/Qal impf.3m.s. tsachaq laugh + waw w/Qal impf.3m.s. amar say + prep beth w/noun m.s.constr.w/3m.s.suff. lebh heart], "Will a child be born to a man one hundred years old [dleW"yI hn"v'-ha'me [adj.f.s.abs. me-ah hundred + noun f.s.abs. shanah year + Niphal impf.3m.s. yaladh bear]?

And will Sarah, who is ninety years old, bear a child [dleTe hn"v' ~y[iv.Ti-tb;h] hr'f'-~aiw> [waw w/adv im if + proper noun Sarah + interrog part w/noun f.s.abs. bath daughter + adj.m.p.abs. tish-im ninety + noun f.s.abs. shanah year + Qal impf.3f.s. yalad bear])?"

VERSE 18 And Abraham said to God, "Oh that Ishmael might live before You (^yn<p'l. hy<x.yI la[em'v.yI Wl ~yhil{a/h'-la, ~h'r'b.a; rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Abraham + prep el to + noun m.p.abs. Elohim + part lu would that + proper noun Ishmael + Qal impf.3m.s. chayah live + prep lamedh w/noun both p.constr.w/2m.s.suff. paneh face])!"

ANALYSIS: VERSES 17-18

1. The promises to Sarah are abruptly interrupted.
2. This break provides a chance for the promises regarding Sarah to be reiterated even more emphatically (v. 19).
3. Abraham’s astonishment is made very clear.
4. First, "he falls on his face," a gesture of astonishment, awe and gratitude (cf. v. 3).
5. Second, he laughs in his heart, meaning that he did not laugh out loud, as that would have demonstrated disrespect.
6. The words regarding Sarah he finds even more amazing that his own blessings.
7. But is he showing faith?
8. "And laughed and said in his heart…" indicates an astonished response but like Sarah’s laughter in chap. 18:12-15 which undisputedly and clearly expresses unbelief, his laughter is in the same vein.
9. Yet the very word "and laughed" spells "And Isaac."
10. Abraham unwittingly confirms the name of his free born son by Sarah.
11. Third, he is so overcome by the announcement that he can hardly think straight.
12. The way he frames his doubt, "Can a man…give birth? Combines two different constructions for a double-barreled question (v. 17).
13. To smooth his grammar, various unnecessary emendations have been proposed.
14. The confused syntax of v. 17 reflects Abraham’s inward confusion.
15. He is so overcome by the startling announcement that he changes the sentence structure in midstream.
16. From a human perspective, Abraham doubts, "Can an hundred-year-old man become a father of Sarah, an ninety-year-old woman, give birth? seem completely justified.
17. Abraham’s thoughts are not rebuked.
18. Indeed, his plea, in which he indirectly expresses his incredulity, "May Ishmael live before You!" is treated with consideration.
19. Superficially, this is just a prayer that God’s care and protection will be granted to Ishmael, but in not taking up the promise of a son through Sarah, Abraham demonstrates his reservations.

God Sets the Record Straight Re. Sarah, Isaac and Ishmael

(vv. 19-22)

VERSE 19 But God said, "No, but Sarah your wife will bear you a son, and you shall call his name Isaac (qx'c.yI Amv.-ta, t'ar'q'w> !Be ^l. td,l,yO ^T.v.ai hr'f' lb'a] ~yhil{a/ rm,aYOw: [waw w/Qal impf.3m.s. amar say + noun m.p.abs. Elohim + adv abal surely; "Surely" + proper noun Sarah + noun f.s.constr.w/2m.s.s ishshah wife + Qal part.f.s.abs. yaladh bear + prep lamedh w/2m.s.suff. + noun m.s.abs. ben son + waw w/Qal perf.2m.s. qara call + d.o. marker + noun m.s.constr.w/3m.s.suff. shem name + proper noun Isaac]; and I will establish My covenant with him for an everlasting covenant for his descendants after him [wyr'x]a; A[r>z:l. ~l'A[ tyrIb.li ATai ytiyrIB.-ta, ytimoqih]w: [waw w/Hiphil perf.1s. qum rise; "establish" + d.o. marker + noun f.s.constr.w/1s.suff. berith covenant + prep eth with + prep lamedh w/noun f.s.abs. beright covenant + noun m.s.abs. olam everlasting + prep lamed w/noun m.s.constr.w/3m.s.suff. zera seed + adv achar w/3m.s.suff. "after him"]).

VERSE 20 "As for Ishmael, I have heard you; behold, I will bless him, and will make him fruitful and will multiply him exceedingly (daom. daom.Bi Atao ytiyBer>hiw> Atao ytiyrep.hiw> Atao yTik.r;Be hNEhi ^yTi[.m;v. la[em'v.yIl.W [waw w/prep lamedh w/proper noun Ishmael + Qal perf.1s.w/2m.s.suff. shama hear + interj hinneh behold + Piel perf.1s. barak bless + d.o. marker w/3m.s.suff. "him" + waw w/Hiphil perf.1s. parah bear fruit + d.o. marker w/3m.s.suff. + waw w/Hiphil perf.1s. rabah be many; "multiply him" + d.o. marker w/3m.s.suff. + prep beth w/adv me-odh exceedingly + adv me-odh].

He shall become the father of twelve princes, and I will make him a great nation [lAdG" yAgl. wyTit;n>W dyliAy ~aiyfin> rf'['-~ynEv. [adj.m. dual abs. shenayim two + adj.m.s.abs. ashar ten + noun m.p.abs. nashi prince + Hiphil impf.3m.s. yalad "be the father of" + waw w/Qal perf.1s.w/3m.s.suff. nathan give; "make him" + prep lamedh w/noun m.s.abs. goi nation + adj.m.s.abs. gadol great]).

VERSE 21 "But My covenant I will establish with Isaac, whom Sarah will bear to you at this season next year (tr,x,a;h' hn"V'B; hZ<h; d[eAMl; hr'f' ^l. dleTe rv,a] qx'c.yI-ta, ~yqia' ytiyrIB.-ta,w> [waw w/d.o. marker + noun f.s.constr.w/1s.suff. berith covenant + Hiphil perf.1s. qum stand + prep eth with + proper noun Isaac + rel.pro. asher + Qal impf.3f.s. yaladh bear + prep lamedh w/2m.s.suff. + proper noun Sarah + prep lamedh w/noun m.s.abs. mo-edh appointed place; "at this season" + def.art.w/adj.m.s.abs. zeth this + prep beth w/noun f.s.abs. shanah year + def.art.w/adj.f.s.abs. achar "next"])."

VERSE 22 When He finished talking with him, God went up from Abraham (~h'r'b.a; l[;me ~yhil{a/ l[;Y:w: ATai rBed;l. lk;y>w: [waw w/Piel impf.3m.s. kalah cease + prep lamedh w/Piel infin.constr. dabar speak + prep ith with w/3m.s.suff. + noun m.s.abs. Elohim + prep min w/prep al "went up from" + proper noun Abraham]).

ANALYSIS: VERSES 19-22

1. In this final speech God addresses Abraham’s doubts directly.
2. The structure of this speech is as follows: (A) Sarah will bear a son…Isaac (v. 19a); (B) I will establish my covenant with him (v. 19b); (C) Ishmael (v. 20); (D) I will establish my covenant with Isaac (v. 21b); (D) Sarah will bear to you at this season next year (v. 21b).
3. In v. 19 God rebukes Abraham strongly.
4. Abraham’s doubt and promotion of Ishmael is contradicted by the use of the adverb "surely" (abal) translated "No" and is used instead of the "behold."
5. God informs Abraham what his son by Sarah is to be named.
6. Isaac is built on the Hebrew word ‘to laugh’ (tsachaq).
7. The name Isaac reflects the skeptical nature of the his parents when told of his birth (v. 17; 18:12-15) as well as the joy that his parents and others experienced at his birth.
8. God promised that He would confirm/establish His eternal covenant with Abraham and his descendants (17:7).
9. Now the promise is focused on the as-yet unborn Isaac.
10. By implication this excludes Ishmael.
11. The exclusion of Ishmael from the Abrahamic Covenant is spelled out in v. 20.
12. But Abraham’s plea/prayer (v. 18) is answered.
13. Note the play on Ishmael’s name, "I have heard you" (shema-etika).
14. As the son of Abraham he is to enjoy multiplication of his descendants.
15. Indeed, he is to father a "great nation" just as had originally been promised to Abraham (12:2).
16. Furthermore, God tells Abraham that Ishmael will father twelve princes or tribal leaders.
17. Later of course, Jacob would father twelve princes or tribal leaders.
18. Israel was divided into twelve tribes headed by "princes" (cf. Num. 7), but here the divine promise looks forward to the twelve tribes descended from Ishmael (25:13-16).
19. However splendid the prospect is for Ishmael, the covenant is to be with Isaac, who is to be born in just a year’s time (v. 21).
20. For 29 years the promise of offspring has been dangled before Abraham, but nothing ever seemed to happen.
21. Abraham expressed his despair to God, and now suddenly his is assured that in only one year’s time his elderly barren wife will give birth.
22. God’s promises in this chapter are breathtaking in their scope when fully understood.
23. But this last phrase raises the tension of the narrative and injects a feeling of suspense and drama into it (v. 21).
24. God next makes a dramatic exit (v. 22).
25. Usually nothing is said about God ceasing to speak or going away; He just stops and the narrative moves on to the next event.
26. Here we have a solemn statement regarding God’s cessation of the transmission: "He stopped talking with him, and God went up from Abraham."

The Epilogue: Abraham’s Obedience (vv. 23-27)

VERSE 23 Then Abraham took Ishmael his son, and all the servants who were born in his house and all who were bought with his money (APs.K; tn:q.mi-lK' taew> Atybe ydeyliy>-lK' taew> AnB. la[em'v.yI-ta, ~h'r'b.a; xQ;YIw: [waw w/Qal impf.3m.s. laqach take + proper noun Abraham + d.o. marker + proper noun Ishmael + noun m.s.constr.w/3m.s.suff. ben + waw w/d.o. marker + noun m.s.constr. kol all + adj.m.p.constr. yalidh born + noun m.s.constr./w3m.s.suff. bayight house + waw w/d.o. marker + noun m.s.constre. kol all + noun f.s.constr. miqnah purchase + noun m.s.constr.w/3m.s.suff. keseph silver; "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 [~yhil{a/ ATai rB,DI rv,a]K; hZ<h; ~AYh; ~c,[,B. ~t'l'r>[' rf;B.-ta, lm'Y"w: ~h'r'b.a; tyBe yven>a;B. rk'z"-lK' [noun m.s.constr. kol + noun m.s.abs. zakar male + prep beth w/noun m.p.conste. ish "among the men" + noun m.s.constre. bayith household + proper noun Abraham + waw w/Qal impf.3m.s. mul circumcise + d.o. marker + noun m.s.constr. bashar flesh + noun f.s.constr.w/3m.p.suff. orlah foreskin + prep beth w/noun f.s.constr. etsem bone; "very" + def.art.w/noun m.s.abs. yom day + def.art.w/adj.m.s.abs. zoth this; "same" + prep kaph w/rel.pro. asher + Piel perf.3m.s. dabar speak + prep eth w/3m.s.suff. "with him" + noun m.s.abs. Elohim]).

VERSE 24 Now Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin (Atl'r>[' rf;B. AlMohiB. hn"v' [v;tew" ~y[iv.Ti-!B, ~h'r'b.a;w> [waw w/proper noun Abraham + noun m.s.constr. son + adj.m.p.abs. tish-im ninety + waw w/adj.f.s.abs. tesha nine + noun f.s.abs. shanah year + prep beth w/Niphal infin.constr.w/3m.s.suff. mul circumcise + nouhn m.s.constr. bashar flesh + noun f.s.constr.w/3m.s.suff. olah foreskin]).

VERSE 25 And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin (Atl'r>[' rf;B. tae AlMohiB. hn"v' href.[, vl{v.-!B, AnB. la[em'v.yIw> [waw w/proper noun Ishmael + noun m.s.constr.w/3m.s.suff. ben + noun m.s.constr. ben + adj.f.s.constr. shaslosh three + adj.f.s.abs. asharah ten + noun f.s.abs. shanah year + prep beth w/Niphal infin.constr.w/3m.s.suff. mul circumcise + d.o. marker + noun m.s.constr. bashar flesh + noun f.s.constr.w/3m.s.suff. orlah foreskin]).

VERSE 26 In the very same day Abraham was circumcised, and Ishmael his son (AnB. la[em'v.yIw> ~h'r'b.a; lAMnI hZ<h; ~AYh; ~c,[,B. [prep beth w/noun f.s.constr. etsem bone; "very" + def.art.w/noun m.s.abs. yom day + def.art.w/adj.m.s.abs. zoth this; "same" + Niphal perf.3m.s. mul circumcise + proper noun Abraham + proper noun Ishmael + noun m.s.constr.w/3m.s.suff. ben son]).

VERSE 27 All the men of his household, who were born in the house or bought with money from a foreigner, were circumcised with him (ATai WlMonI rk'nE-!B, taeme @s,K,-tn:q.miW tyIB' dyliy> Atybe yven>a;-lk'w> [waw w/noun m.s.constr. kol all + noun m.p.constr. ish man + noun m.s.constr.w/3m.s.suff. bayith household + adj.m.s.constr. yalidh born + noun m.s.abs. bayigh house + waw w/noun f.s.constr. miqenah purchase + noun m.s.abs. keseph silver + prep min from w/prep eth with + noun m.s.constr. ben + noun m.s.abs. nekar that which is foreign + Niphal perf.3m.s.p. mul + prep eth with w/3m.s.suff.]).

ANALYSIS: VERSES 23-27

1. Verse 23 opens the second scene in the story of covenant of circumcision.
2. This scene is terse in its narration.
3. It also conveys a sense of urgency tied to God’s final words in this 5^th encounter with Abraham, namely "this time next year."
4. Abraham despite his earlier doubts exhibits faith and acts promptly as seen in the phrase "in the very same day" (v. 23).
5. The listing of all those circumcised carefully echoses v. 12 to insist that Abraham’s obedience was not only prompt; it was exact, "as God had said to him" (v. 23).
6. The epilogue rounding off this event with the age of Abraham and Ishmael is much longer than previous stories (cf. 16:16; 13:18; 12:9; 21:34).
7. It not only gives chronological detail but mentions all the males who were circumcised "that very same day."
8. This phrase is used in connection with the onset of the Flood and Exodus out of Egypt (7:13; Ex. 12:17).
9. The narrator of this verse and the two cited in point 8 indicates the importance of what is recorded here.
10. The charter promises are enormous for Israel for time and eternity in their scope.
11. But for the individual to enjoy the full measure of these promise the reality behind the ritual must be complied with.
12. Though Abraham’s thoughts are left unrecorded his deeds are not.
13. His prompt and total obedience to the divine injunction to circumcise his household was not put off for even a day.
14. What ever his doubts about Sarah conceiving, they did not prevent him from obeying God’s commands.
15. He would come to grips with that issue later (Rom. 4:19; cf. Heb. 11:11, 12).
16. The bombshell of this speech is of course the promise that Abraham would become the father of a son through his ninety-year old wife, which prompts him to fall on his face and exclaim, "Can a 100 year old man, or Sarah an 90 year old woman, give birth?"
17. This insight into Abraham’s feelings and thoughts allows us to identify with his unbelief.
18. God is patient with his servant knowing he will later contemplate the promise of a miracle birth and turn away from doubt and embrace fully the promise of a son within a year’s time.