After hearing all that God had planned for him and his descendants, Abraham falls face down before God. Genesis 17:17 says that he laughed to himself. What God was saying was beyond what he could imagine. He says to himself, "Will a son be born to a man at a hundred years old? Will Sarah bear a child at the age of ninety?" Here he has put words to his feelings. He cannot believe that what God said could be possible.
In verse 18, Abraham shifts the conversation to Ishmael: "If only Ishmael might live under your blessing!" We aren't given an insight into why Abraham did this, but I can think of a few possibilities. He might have simply wished God to bless Ishmael. He might have realized he made a mistake by producing an heir for himself and wanted God to clean up his mess. He might have been making an attempt to redirect God from what seemed impossible to what was reasonable and tangible. This last view is the one that Derek Kidner takes in his commentary "Genesis".
In a way, redirecting to the reasonable and tangible is what Abraham had already done. He saw a way to produce an heir that was reasonable and tangible and did so (through Haggar). Now, perhaps, he wanted God to get on board and work through Ishmael.
God, for his part, handles Abraham very gently. He does not show anger and he does not ridicule. He first tells Abraham that Ishmael will also be blessed. But God immediately steers the conversation back to the promised child and makes no mistake that the NEW child is the child of the covenant (verses 19 and 21). While Ishmael will be blessed, he is not the one with whom God will establish His covenant.
When we encounter what we consider impossible, we have a few choices. Reject it, believe it, or try to understand it. So, which of these does Abraham choose? It is clear that he struggled with what God said to him. But, he does what God asked in spite of his struggles. Verses 23 through 27 detail his efforts to keep his end of the covenant. In a sense, Abraham makes all three choices. There is an element of rejection when he laughed and essentially said what God was saying was impossible. There is an element of trying to understand when he tries to redirect God's blessing on to Ishmael ("perhaps this blessing is transferable - let me find out"). And there is an element of acceptance and belief when he acts according to what God told him to do.
For God's part, He is patient and gentle with Abraham's struggles. Once again, a God worth believing and serving...
Thursday, April 30, 2015
Thursday, April 16, 2015
A New Identity - Genesis 17:9-16
This section opens with God telling Abraham "as for you, you must keep my covenant". This is the first time Abraham has been given a part to play in keeping the covenant. Some would argue that he had a part to play in protecting the sacrifices of the first covenant making in 15:11 - even if only in a symbolic way. But this is certainly the first time Abraham has been given an ongoing role to play in this everlasting covenant.
The obvious question is, why? Why now and not back in chapter 15? And, quite frankly, why bother with Abraham after he screwed things up in chapter 16? And, finally, why choose circumcision (verses 10-14) as the way Abraham and his descendants were to keep the covenant? There are so many questions!
I think the question of "why not give Abraham a part to play back in chapter 15" was answered in my post on that topic. Quite simply, there was nothing for him to do and no part for him to play. He did not have the power to produce a child of the promise and he would not be alive to procure the promised land for his descendants. The only covenant maker who could affect outcomes was God. Abraham's only role was to gratefully accept God's promise.
I think there are two answers to the question about why God should bother with Abraham after the events of chapter 16. The first reason is that God made a one-sided covenant promise in chapter 15. This meant that He was bound to fulfill His promise NO MATTER WHAT. It really didn't matter what Abraham did, God had a contractual promise He HAD to fulfill. The second reason points to God's character. God does not abandon. He did not abandon Adam and Eve, He did not abandon Noah, and in spite of all the unsavory, unscrupulous things they had done, He had not abandoned mankind. He was in it for the long haul - thick or thin - He would work his purposes out upon mankind. Why should we be surprised that He was true to His character and refused to abandon Abraham? However, we might be tempted toward surprise when we consider that God, knowing what Abraham would do in chapter 16, would still make the covenant in chapter 15. My answer to that is God's willful intention to bestow identity. Let's talk about that.
Abram's given name means "exalted father" which, at this point in the story, is ironic twice over. Firstly because he was not a father until the end of chapter 16 (at the age of 86). Secondly because there was nothing honorable about his fatherhood. His child was not from his wife, he treated both his wife and the child's mother passively and with dismissive regard for their feelings, he abdicated his fatherly leadership responsibilities, and he initially abandoned the child and child's mother. To say that his identity as an exalted father falls short is an understatement. This should not surprise us since he acquired his identity through taking control for himself (see Taking Control and Family Feud).
But now God gives Abram the name Abraham - which means "(exalted) father of many nations". This is obviously not an identity that Abram can take for himself. He shouldn't really take the name "exalted father" to begin with. Perhaps, "reluctant father" or "spineless father" or "finally a father" or "father through questionable means" would suit him better. But this is not God's character either. God does not leave us alone to wallow in the mess we make for ourselves. He gives us a new name, a better name, and our identity - rooted in Him - is not ironic. This does not mean that we no longer fail (as we will see in chapter 20) but it means that an identity given by God, secured by God, and worked out by God, is beautiful and appropriate.
They say timing is everything. So it is here. God did not Give Abram a role to play in chapter 15 because he was still looking to himself for his identity (see chapter 16). It is no coincidence that God gives Abraham, with his new God-given identity and name, a role to play now. And, it is no coincidence that the covenant-keeping task involves making a permanent identifying mark through circumcision. Neither is it coincidental that this task is given right before the child of the covenant promise is about to come on the scene (verse 17). When the child arrives, Abraham will have something to do.
Many Bible translations add section titles to give us clues about what's going on in the story. They act much like road signs for people driving in an unfamiliar an area. My translation titled chapter 17 "The Covenant of Circumcision" but I've titled this section "A New Identity". This is because I think that is the main point of this section. God begins by defining Abram's new identity with a new name in verse 5. He continues by saying He will be the God of Abraham and his descendants in verses 7 and 8. This defines the identity of a people-group. He finishes by giving the covenant of a permanent identifying mark and by saying that those without this mark will be separated from their people. Identity, identity, identity.
Let's remember God's first covenant back in chapter 15. He passed through the sacrificial animals that had been divided in half. This was a gesture in which God was saying He should be torn apart and killed like those animals if he broke his promise. Here, in Genesis 17:14, God says that Abraham's descendants who did not keep the covenant would be cut off from their people. The individual would be separated from the larger body. This sounds a lot like the process of circumcision itself - a small part being separated from the main body. Both covenants were sealed with symbolic gestures resembling what should happen if the promise was broken. If a person chose not to draw his identity from God, then he had no business drawing his identity from the people-of-God (the nation that would come from Abraham). Such a person would be separated from his people and would not share in the God-given identity or God-given promises.
Let's me clarify. Circumcision was a symbolic act of an individual making a permanent mark upon their bodies. This mark identified them as a member of the nation of Abraham. This was a nation of people who were to have their identity given by God just as God had given Abraham his identity. They were to symbolize their new identity through circumcision. Identity, identity, identity.
The obvious question is, why? Why now and not back in chapter 15? And, quite frankly, why bother with Abraham after he screwed things up in chapter 16? And, finally, why choose circumcision (verses 10-14) as the way Abraham and his descendants were to keep the covenant? There are so many questions!
I think the question of "why not give Abraham a part to play back in chapter 15" was answered in my post on that topic. Quite simply, there was nothing for him to do and no part for him to play. He did not have the power to produce a child of the promise and he would not be alive to procure the promised land for his descendants. The only covenant maker who could affect outcomes was God. Abraham's only role was to gratefully accept God's promise.
I think there are two answers to the question about why God should bother with Abraham after the events of chapter 16. The first reason is that God made a one-sided covenant promise in chapter 15. This meant that He was bound to fulfill His promise NO MATTER WHAT. It really didn't matter what Abraham did, God had a contractual promise He HAD to fulfill. The second reason points to God's character. God does not abandon. He did not abandon Adam and Eve, He did not abandon Noah, and in spite of all the unsavory, unscrupulous things they had done, He had not abandoned mankind. He was in it for the long haul - thick or thin - He would work his purposes out upon mankind. Why should we be surprised that He was true to His character and refused to abandon Abraham? However, we might be tempted toward surprise when we consider that God, knowing what Abraham would do in chapter 16, would still make the covenant in chapter 15. My answer to that is God's willful intention to bestow identity. Let's talk about that.
Abram's given name means "exalted father" which, at this point in the story, is ironic twice over. Firstly because he was not a father until the end of chapter 16 (at the age of 86). Secondly because there was nothing honorable about his fatherhood. His child was not from his wife, he treated both his wife and the child's mother passively and with dismissive regard for their feelings, he abdicated his fatherly leadership responsibilities, and he initially abandoned the child and child's mother. To say that his identity as an exalted father falls short is an understatement. This should not surprise us since he acquired his identity through taking control for himself (see Taking Control and Family Feud).
But now God gives Abram the name Abraham - which means "(exalted) father of many nations". This is obviously not an identity that Abram can take for himself. He shouldn't really take the name "exalted father" to begin with. Perhaps, "reluctant father" or "spineless father" or "finally a father" or "father through questionable means" would suit him better. But this is not God's character either. God does not leave us alone to wallow in the mess we make for ourselves. He gives us a new name, a better name, and our identity - rooted in Him - is not ironic. This does not mean that we no longer fail (as we will see in chapter 20) but it means that an identity given by God, secured by God, and worked out by God, is beautiful and appropriate.
They say timing is everything. So it is here. God did not Give Abram a role to play in chapter 15 because he was still looking to himself for his identity (see chapter 16). It is no coincidence that God gives Abraham, with his new God-given identity and name, a role to play now. And, it is no coincidence that the covenant-keeping task involves making a permanent identifying mark through circumcision. Neither is it coincidental that this task is given right before the child of the covenant promise is about to come on the scene (verse 17). When the child arrives, Abraham will have something to do.
Many Bible translations add section titles to give us clues about what's going on in the story. They act much like road signs for people driving in an unfamiliar an area. My translation titled chapter 17 "The Covenant of Circumcision" but I've titled this section "A New Identity". This is because I think that is the main point of this section. God begins by defining Abram's new identity with a new name in verse 5. He continues by saying He will be the God of Abraham and his descendants in verses 7 and 8. This defines the identity of a people-group. He finishes by giving the covenant of a permanent identifying mark and by saying that those without this mark will be separated from their people. Identity, identity, identity.
Let's remember God's first covenant back in chapter 15. He passed through the sacrificial animals that had been divided in half. This was a gesture in which God was saying He should be torn apart and killed like those animals if he broke his promise. Here, in Genesis 17:14, God says that Abraham's descendants who did not keep the covenant would be cut off from their people. The individual would be separated from the larger body. This sounds a lot like the process of circumcision itself - a small part being separated from the main body. Both covenants were sealed with symbolic gestures resembling what should happen if the promise was broken. If a person chose not to draw his identity from God, then he had no business drawing his identity from the people-of-God (the nation that would come from Abraham). Such a person would be separated from his people and would not share in the God-given identity or God-given promises.
Let's me clarify. Circumcision was a symbolic act of an individual making a permanent mark upon their bodies. This mark identified them as a member of the nation of Abraham. This was a nation of people who were to have their identity given by God just as God had given Abraham his identity. They were to symbolize their new identity through circumcision. Identity, identity, identity.
Wednesday, April 15, 2015
Confirming and extending the Covenant - Genesis 17:1-8
Chapter 16 ended with the birth of Ishmael when Abram was 86 years old. In a previous post I called him "the child of taking control". In chapter 17 God confirms His covenant with Abram 13 years later when Abram is 99. This will be the 4th time God confirms His covenant in roughly 24 years.Verses 1 through 8 outline what God offers and, unlike chapter 15, verses 9 through 14 outline what Abram must do.
Beginning in verse 4, God tells Abram that he will be the father of many nations and kings. In fact, the "many nations" aspect of the promise is repeated three times in verses 4 through 6. This part of the promise is so significant that God gives Abram (which means high or exalted father) a new name. He calls him Abraham (which means father of many).
Furthermore, God tells Abraham that He will make the covenant extend to all the generations of his descendants forever. Notice that there is repetition here as well. To "be their God" is repeated twice in verses 7 and 8. This is interesting since there are three things offered in this passage: descendants, land, and God himself. We have seen the first two offered before. However, this is the first time God has put himself into the bargain.
But, why is this significant? Genesis has described God as the creator of everything so, what is special about God offering to "be their God"? I would argue that God is offering Abraham's descendants the same kind of relationship He has had with Abraham this whole time. God has demonstrated care, patience, understanding, comfort, reassurance, and a host of other characteristics in his very personal dealings with Abraham. I believe He is offering a similar relationship to Abraham's many descendants. This is certainly a favorable extension of the promise.
Beginning in verse 4, God tells Abram that he will be the father of many nations and kings. In fact, the "many nations" aspect of the promise is repeated three times in verses 4 through 6. This part of the promise is so significant that God gives Abram (which means high or exalted father) a new name. He calls him Abraham (which means father of many).
Furthermore, God tells Abraham that He will make the covenant extend to all the generations of his descendants forever. Notice that there is repetition here as well. To "be their God" is repeated twice in verses 7 and 8. This is interesting since there are three things offered in this passage: descendants, land, and God himself. We have seen the first two offered before. However, this is the first time God has put himself into the bargain.
But, why is this significant? Genesis has described God as the creator of everything so, what is special about God offering to "be their God"? I would argue that God is offering Abraham's descendants the same kind of relationship He has had with Abraham this whole time. God has demonstrated care, patience, understanding, comfort, reassurance, and a host of other characteristics in his very personal dealings with Abraham. I believe He is offering a similar relationship to Abraham's many descendants. This is certainly a favorable extension of the promise.
Friday, April 3, 2015
Promises and Blessings
Before we look at the covenant God makes with Abram in Genesis 17, we should review the setting for the promise. God has made promises to Abram 3 times so far. The verses are listed below:
Genesis 12:2-3 and 7
Genesis 13:14-17
Genesis 15:1, 4-5, 13-21
Here is a listing of the things God has promised Abram (from the verses above):
To answer what is included in that, let's make some obvious guesses first. Money, Power, Influence, Security, Fame, Relationships, comfort, and Pleasure are things most people think of when they hear the word "blessing". Let's rule out a couple of these as duplicates of other promises. Security is basically the same as protection and Fame is basically the same as making Abram's name great. I would argue that power and influence would be part of being a great nation so let's eliminate them too. That leaves money, relationships, comfort, and pleasure. Is this the kind of blessing God was talking about?
We could argue that Abram likely had these things for himself. And, he probably improved the lives of his neighbors, relatives, and servants so that they could have a measure of these things too. But I don't think this is what God meant when He said, "All peoples of the earth will be blessed through you." People all over the world had these things apart from Abram.
So, what blessing was God talking about here? Let's look back at Genesis 3:15. Here, God talks about one of Eve's descendants breaking sin's curse. I think this is the blessing God was talking about. From Abram, a descendant would come who would bless all the people of the earth by breaking sin's curse. This is a great blessing indeed!
Genesis 12:2-3 and 7
Genesis 13:14-17
Genesis 15:1, 4-5, 13-21
Here is a listing of the things God has promised Abram (from the verses above):
- make Abram into a great nation
- bless Abram
- make Abram's name great
- make Abram a blessing
- bless those who bless Abram
- curse those who curse Abram
- All peoples of the earth will be blessed through you
- give Abram and his descendants a land to live in
- give Abram uncountable descendants
- to be his protector (shield)
- Blessing (for him and others)
- Protection
- Descendants
- Land
To answer what is included in that, let's make some obvious guesses first. Money, Power, Influence, Security, Fame, Relationships, comfort, and Pleasure are things most people think of when they hear the word "blessing". Let's rule out a couple of these as duplicates of other promises. Security is basically the same as protection and Fame is basically the same as making Abram's name great. I would argue that power and influence would be part of being a great nation so let's eliminate them too. That leaves money, relationships, comfort, and pleasure. Is this the kind of blessing God was talking about?
We could argue that Abram likely had these things for himself. And, he probably improved the lives of his neighbors, relatives, and servants so that they could have a measure of these things too. But I don't think this is what God meant when He said, "All peoples of the earth will be blessed through you." People all over the world had these things apart from Abram.
So, what blessing was God talking about here? Let's look back at Genesis 3:15. Here, God talks about one of Eve's descendants breaking sin's curse. I think this is the blessing God was talking about. From Abram, a descendant would come who would bless all the people of the earth by breaking sin's curse. This is a great blessing indeed!
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