Gênesis 17
John Phillips · Citado em PreceptAustin
Gênesis 17
Phillips - Exploring Genesis (PAGE 20) The Potential of Faith (Ge 17:1–27) A. How the Covenant Was Received (Ge 17:1–16) 1. In Absolute Subjection (Ge 17:1–3) 2. In Absolute Silence (Ge 17:4–16) 1. The Substance of the Promise (Ge 17:4–8) 1. The Principle Involved 2. The People Involved Ge (17:4–6) 3. The Period Involved (Ge 17:7) 4. The Place Involved (Ge 17:8) 2. The Seal of the Promise (Ge 17:9–14) 1. Its Implications (Ge 17:9–11) 2. Its Implementation (Ge 17:12–13) 3. Its Importance (Ge 17:14) 3. The Spirit of the Promise (Ge 17:15–16) B. How the Covenant Was Believed (Ge 17:17–27) 1. The Laughter of Faith (Ge 17:17) 2. The Logic of Faith (Ge 17:18–22) 1. The Plea for Ishmael (Ge 17:18) 2. The Pledge for Ishmael (Ge 17:19–22) 1. The Reserve Clause (Ge 17:19) 2. The Royal Clause (Ge 17:20–22) 3. The Life of Faith (Ge 17:23–27) 1. A Limitless Obedience (Ge 17:23–24) 1. Parental Obedience (Ge 17:23a) 2. Patriarchal Obedience (Ge 17:23b) 3. Positional Obedience (Ge 17:23c) 4. Personal Obedience (Ge 17:24) 2. A Limited Ordinance (Ge 17:25–27) 1. The State of the Rebellious Man (Ge 17:25) 2. The Standing of the Righteous Man (Ge 17:26–27) Genesis 17:1 Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, “I am God Almighty; Walk before Me, and be blameless. Now when Abram was ninety-nine: Ge 16:16 the LORD appeared to Abram: Ge 12:1 Almighty: Ge 18:14 28:3 35:11 Ex 6:3 Nu 11:23 De 10:17 Job 11:7 Ps 115:3 Jer 32:17 Da 4:35 Mt 19:26 Eph 3:20 Php 4:13 Heb 7:25 walk: Ge 5:22,24 6:9 48:15 1Ki 2:4 3:6 8:25 2Ki 20:3 Ps 116:9 Isa 38:3 Mic 6:8 Lu 1:6 Ac 23:1 24:16 Heb 12:28 blameless: Ge 6:9 De 18:13 Job 1:1 Mt 5:48 Genesis 17 Resources - Multiple sermons and commentaries EL SHADDAI APPEARS & COMMANDS A CORAM DEO LIFE Now when - This time phrase is interesting because there is no record of God interacting with Abram over the previous 13 years. (See note by John Phillips below regarding the possible significance of this 13 year hiatus.) There are a number of commentators who seem to get a bit carried away with "numerology" and attach spiritual meanings to numbers (one needs to especially be a Berean with A W Pink who can have some excellent comments interspersed with "spiritualizing" of the text). For example, Pink (et. al. like John Phillips) think 13 is associated with evil including unbelief and thus they say Abram's unbelief accounts for the 13 years of silence in Scripture after his faith failure with Hagar in Genesis 16. While that is possible, one must be cautious in ascribing spiritual meanings to numbers and must rely on the context for accurate interpretation. When Scripture is silent we must be very cautious in our interpretations! Abram was ninety-nine years old - Hebrew “the son of ninety-nine years.” This most significant episode in the Abraham cycle begins with a "timestamp" that make the promises that constitute the centerpiece of this episode that much more amazing and miraculous. Abraham and Sarai are now definitely past childbearing age according to Abraham's own testimony (Ge 17:17). Genesis 16:16 ended with "Abram was eighty-six years old when Hagar bore Ishmael to him." Here is a summary of Abraham's Chronology: Age 75 (Ge 12:3-5+) (Sarai = 65). LORD's first revelation to Abram. God preached gospel (Gal 3:8+, cf promised seed = Gal 3:16+) Age ?? (Ge 15:6+) Abram becomes a believer. Age 86 (Ge 16:16+) Abram went into Hagar producing Ishmael, Age 99 (Ge 17:1, 17+) LORD appears to Abram. Age 99 (Ge 17:24+) When Abraham was circumcised. Age 100 (Ge 21:5+) Abraham fathers Isaac with Sarah Age 137 (Ge 23:1+) Abraham’s wife Sarah dies "Old" (Ge 24:1+) - No exact age given. Age 140 (Ge 25:20+) Abraham’s son Isaac marries Rebekah Age 175 (Ge 25:7+) Abraham dies The LORD (Jehovah = Yahweh) appeared to Abram and said to him - While God is recorded as have spoken to Abraham several times, only 3 times do we see that He specifically appeared to Him. Did God appear to him in those other times when He spoke to him? Possibly, but we cannot be dogmatic. And so here are the definite appearances recorded. (1) The God of glory appeared to Abraham "when he was in Mesopotamia, before he lived in Haran" and told him to depart to land God would show him. (Acts 7:2+). (2) In Ge 12:7+ the LORD "appeared to Abram and said, “To your descendants I will give this land.” (3) The LORD came to Abram in a vision (Ge 15:1+) (4) Ge 17:1+ LORD appeared as El Shaddai (5) The LORD would appear to Abraham one more time in Ge 18:1+ at the oaks of Mamre. I am God (el) Almighty (Shadday) - Note that there are three names for God in these first 3 verses - (1) LORD (Jehovah), (2) God Almighty (El Shaddai) and (3) God (Elohim) (Ge 17:3). Phillips writes "The Jehovah of the Old Testament is the Jesus of the New Testament, El Shaddai is the Satisfier—He who pours Himself into believers’ lives to make them fruitful, Elohim is God in the ultimate and absolute sense." God in this verse is El (el) and it is fascinating that the Septuagint renders it with "ego eimi" the same designation Jesus gave to Himself in the New Testament (e.g., Jn 8:24+, Jn 8:58+, et al). The Hebrew for Almighty is Shadday and in this passage is translated in the Septuagint with theos, the word for "God." God reminds Abram that He is the Almighty God and thus He is able to perform what He has promised, independent of Abram's age! THOUGHT - There is an encouraging thought in this passage - Abram is very old, and yet God comes to remind him that He is not finished with him yet! Beloved, I don't care how old you are, as a son or daughter of the Most High God, you can be sure that if you are still breathing, God is not finished with you yet! Ask Him what it is He wants you to accomplish in the short time left. Then step out in faith and redeem the time! But perhaps you are reading this and you have strayed from Him and not experienced fellowship with Him for some time (Why is Scripture silent for 13 years with Abraham? Was their a fellowship issue? We cannot say.) You can mark it down with a diamond stylus, that He is still waiting for you and ready to restore you and use you if you are willing. Play Michael Card's great song (he wrote it and sang it) El Shaddai. El shaddai, el shaddai El-elyon na adonia Age to age You're still the same By the power of the name El shaddai, el shaddai Erkamka na adonai We will praise and lift You high El shaddai As discussed below there is some disagreement as to the derivation and meaning of this great Name of God, El Shaddai, but with that caveat, two aspects seem clear. El Shaddai speaks of God as all powerful and as all sufficient. Abraham and Sarah are "as good as dead" as far as their fertility is concerned, but now El Shaddai enters the picture and will show them that nothing is impossible with Him! For a more in depth study see article on EL Shaddai - God Almighty. We get some help from the Septuagint on the meaning of Almighty (Shadday) for the use in Ru 1:21 is translated with hikanos which in simple terms means enough, sufficient or adequate. In Job which uses Shadday 31 times (out of a total of 48 OT uses) translates Shadday with hikanos (Job 40:2) and more often with pantokrator which is a designation for God as the one holding all power and ruling all things. And from these we get the picture of God all powerful and all sufficient. Weary, downcast Christian toilers, hear Him say, “Look unto Me; I am God all-sufficient.” -- James Smith Warren
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Phillips - Exploring Genesis - page 142 - borrow) Arthur Pink, “God has reasons for delays. Not until man comes to the end of himself will God put forth His power. Not until man’s extremity is reached does God’s opportunity arrive. Not until our own powers are ‘dead’ will God act in grace.....God has more than one reason for His delays. Often it is to test the faith of His children, to develop their patience, to bring them to the end of themselves. His delays are in order that when He does act His delivering power may be more plainly evident, that what He does may be more deeply appreciated and that in consequence He may be more illustriously glorified.” (Abraham at Ninety and Nine.). James Smith - WALKING. I. Before God: Divine Inspection (Gen. 17:1). II. With God: Divine Companionship (Gen. 5:22). III. After God: Divine Leadership (Deut. 13:4). IV. In God: Divine Indwelling (Col. 2:6). And the last includes all the others. James Smith - WALKING WITH GOD - while this deals primarily with Enoch, clearly the principles are applicable to the call on Abraham to walk before God blamelessly. "Enoch walked with God, and he was not, for God took him" (Gen. 5:24+). Walking with God simply means living in the presence of God (Gen. 17:1). A life regulated by His will, inspired by His Spirit, and devoted to His purpose. It implies— I. Entire Self-surrender. The name Enoch means "dedicated," one yielded up to God, to be conformed to His mind and will. II. Unbroken Fellowship. "How can two walk together except they be agreed?" (Amos 3:3). Good company makes the road short. III. Continual Progress. To walk with God means a growing knowledge of Him. The light on this path shineth more and more. There is no standing still with Him. The wheels that are full of eyes rest not. IV. Complete Separation. You could not think of Enoch taking part in the world's sinful pleasures. "Be ye holy" (Lev. 20:7), for I am holy. God is light, and those who love the light do not walk in darkness. V. Unfailing Perseverance. For 300 years he walked with God. Not once a week, not only in the morning or the evening for a few minutes, but continually, and amidst all the cares and trials of the ordinary family life. He was no hermit or recluse. VI. Fearless Confidence (Psa. 23). When we can say, "Thou art with me," what need we fear? Greater is He that is with us than all that can be against us. Thanks be unto God who giveth us the victory over sin, the world, death, and the devil (1 Cor. 15:57). VII. Intense Satisfaction. "He hath this testimony, that he pleased God" (Heb. 11:5). What a consolation this is, "He pleased God." In so doing he would no doubt displease many. Because ye are not of this world therefore doth the world hate you (John 15:18). VIII. Future Blessedness. "God took him." This is the epitaph written concerning a man who was buried in Heaven before he died. He went in "to walk with Him in white" (Rev. 3:4). A figure of the transformation of the Church at the Coming of the Lord (Jude 14, 15). IX. Simple Faith. "By faith Enoch was translated" (Heb. 11:5). He evidently believed that God would take him in without tasting death, and He did it. By faith in Christ God still takes men into His company, enabling them to please Him, and transforming them into His own likeness. "Walk worthy of the Lord" (Col. 1:10). God (0410)(el) ʾlh is the assumed root of ʾēl, ʾĕlōah and ʾĕlōhîm, which mean "god" or "God." W E Vine - This term was the most common general designation of deity in the ancient Near East. While it frequently occurred alone, ʾēl was also combined with other words to constitute a compound term for deity, or to identify the nature and functions of the "god" in some manner. Thus the expression "God, the God of Israel" (Gen. 33:20) identified the specific activities of Israel's God. El emphasizes the might of God and was the most commonly used word for God in the ancient Near East. El was the name of the chief Canaanite god. In the ancient world, knowledge of a person's name was believed to give one power over that person. A knowledge of the character and attributes of pagan "gods" was thought to enable the worshipers to manipulate or influence the deities in a more effective way than they could have if the deity's name remained unknown. To that extent, the vagueness of the term ʾēl frustrated persons who hoped to obtain some sort of power over the deity, since the name gave little or no indication of the god's character. This was particularly true for El, the chief Canaanite god. The ancient Semites stood in mortal dread of the superior powers exercised by the gods and attempted to propitiate them accordingly. They commonly associated deity with the manifestation and use of enormous power. Perhaps this is reflected in the curious Hebrew phrase, "the power [ʾēl] of my hand" (Gen. 31:29, kjv; rsv, "It is in my power"; cf. Deut. 28:32). Some Hebrew phrases in the Psalms associated ʾēl with impressive natural features, such as the cedar trees of Lebanon (Psa. 80:10) or mountains (Psa. 36:6). In these instances, ʾēl conveys a clear impression of grandeur or majesty. Names with ʾēl as one of their components were common in the Near East in the second millennium b.c. The names Methusael (Gen. 4:18) and Ishmael (Gen. 16:11) come from a very early period. In the Mosaic period, ʾēl was synonymous with the Lord who delivered the Israelites from bondage in Egypt and made them victorious in battle (Num. 24:8). This tradition of the Hebrew ʾēl as a "God" who revealed Himself in power and entered into a covenant relationship with His people was prominent in both poetry (Psa. 7:11; Psa. 85:8) and prophecy (Isa. 43:12; Isa. 46:9). The name of ʾēl was commonly used by the Israelites to denote supernatural provision or power. This was both normal and legitimate, since the covenant between "God" and Israel assured an obedient and holy people that the creative forces of the universe would sustain and protect at all times. Equally, if they became disobedient and apostate, these same forces would punish them severely. (Vine's Expository Dictionary of Old Testament and New Testament Words) Almighty (shaddai)(07706) (Shadday) means Almighty, most powerful. As alluded to in the preceding table and elaborated on in more detail in the following notes, the Name Shaddai conveys the truth on the one hand that He is omnipotent and on the other that He is sufficient. El Shaddai = God Almighty the ever-present God who protects and provides, presents Himself as the One who makes a covenant with a human being named Abraham. There are 48 OT uses of Shaddai (see below) and in every use the reference is to God. Approximately one third of these uses of Shaddai are translated in the LXX by the Greek word pantokrator (pas = all + kraeteo) meaning "all strength" and used only of God in the NT and almost exclusively in the Revelation (2 Co. 6:18; Rev. 1:8; Rev. 4:8; Rev. 11:17; Rev. 15:3; Rev. 16:7; Rev. 16:14; Rev. 19:6; Rev. 19:15; Rev. 21:22) Lest we become too dogmatic in our interpretation of the etymological derivation of Shaddai, Davison makes a cogent point noting that... The exact origin, history, and etymology of the name (Shaddai) are highly debated. Traditionally, it has been connected to Hebrew šādad, “deal mightily with,” but the verb actually has the connotation “deal violently.” Other scholars associate it with Assyrian šadu, “mountain” or “high,” thus rendering the Hebrew as “High God” or “God of the Mountains.” The usual English translation, “Almighty,” derives from the rendering of the Hebrew in the LXX (Ed note: See pantokrator below) and Vulgate (Ed note: E.g., Genesis 17:1 = "ego Deus omnipotens")., which was a free translation of what was by then an obscure term. (Eerdman's Dictionary of the Bible) There are some authorities (most notably Nathan Stone - see note) who feel that the Hebrew Shaddai is derived from the Hebrew word shad which means breast (an etymology also made popular by the Scofield Reference Bible). If this is valid, it in turn suggests that Shaddai might signify the one who nourishes or supplies. El Shaddai then would be the one who is able to pour out His promises of provision and power in abundance. Those who hold to this interpretation call attention to Genesis 49 where we read of Joseph (as Jacob is preparing to die)... But his bow remained firm, and his arms were agile, from the hands of the Mighty One of Jacob (From there is the Shepherd, the Stone of Israel), from the God ('El) of your father who helps you (cp notes Jehovah Ezer - LORD our Helper), and by the Almighty (Shaddai) who blesses you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts (Hebrew = shad) and of the womb. (Genesis 49:24, 25) In this passage note that it is 'El Who gives strength to the arms, and it is the Almighty or Shaddai Who brings the blessings of the breast and the womb, including the blessing of the promised seed from the line of Abraham. Nevertheless while the meaning of Shaddai as the God Who nourishes and Who blesses the breasts and the womb is certainly a possible derivation, many commentators do not favor this etymology. John Davis in Grace Journal (Volume 4) writes that... The basic understanding of the conservative view is that the name “El Shaddai” is of divine, not natural origin. The name, it is asserted, was revealed by God, and not conceived by man. While all conservative scholars agree on this basic principle, there is little agreement as to the etymology and significance of this name in relation to the patriarchs. There are four basic views in this regard. The first view is that Shaddai comes from the root šādad (shadad) “to be strong” or “powerful.” This view seems to be the more popular. The emphasis, therefore, in respect to the patriarchs, is that of God’s power and strength. Oehler favors this view in his Theology of the Old Testament. The second view of the name Shaddai is that its root is šādad (shadad) “to destroy” or “to terrify.” This view is held by Mack. The third view maintains that Shaddai comes from a compound word (from še (šer) and day which in Hebrew means “sufficiency.” For a statement of this view compare John Calvin. The fourth, and not too well accepted view is that proposed by the Scofield Bible. This view contends that the name comes from šad which has primary reference to the female breast. The name, therefore, signified nourishment and strength to the Patriarchs. Wayne House writes that El Shaddai means - "The God of Strength" Probably related to the word “Mountain” and suggests the power or strength of God. This name also emphasizes God’s covenant keeping nature (Ge 17:1)... Some feel Shaddai is derived from a root that refers to a mother’s breast, sustaining a newborn infant. If so, it conveys love, tenderness, mercy, all that a mother is to a dependent newborn, God is to his children... Job chastened by God. God often corrects His own to make them fruitful. Used this way in the book of Job 31 times. Job was a “perfect” man. God wanted to refine him still more, make him even more fruitful. And by the end of the book, God had given to Job more than he had to begin with. (H. Wayne House: Charts of Christian Theology and Doctrine, Grand Rapids, MI: Zondervan, 1992)
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Phillips wrote a book titled Your God Is Too Small (borrow), in which he exposed people's caricatures of God. Many people have a God of their own making-but it is not the biblical God. God can do anything He pleases that is in harmony with His nature. God "works all things after the counsel of His will" (Ephesians 1:11); "He does whatever He pleases" (Psalm 115:3). Nothing can hinder God's plan and purpose. Whatever He decides to do will come to pass. Almighty is a word that describes God's power. As God Almighty (El Shaddai) He could make ninety-nine-year-old Abram a father (Genesis 17:1); He caused cunning Jacob to be the father of nations and kings (Ge 35:11), and one day He will judge the world in the Great Tribulation (Revelation 4:8). God's power also goes beyond what He actually does. "Is anything too difficult for the Lord?" asked the angel (Genesis 18:14). No. He can enable a ninety-year-old mother to conceive and bear a child, and He can do even more. John the Baptist said that God could turn stones into faithful Israelites-but He didn't (Matthew 3:9). Jesus said He could appeal to the Father to send seventy-two thousand angels to rescue Him-but He didn't (Mt 26:53). There are things God cannot do. He can't associate with sin (Habakkuk 1:13), He can't go back on His word (2 Timothy 2:13), He can't lie (Hebrews 6:18). The greatest expression of God's power was the bodily resurrection of Jesus (2 Corinthians 13:4). And the power of God that raised Jesus from the dead is operative in believers (Ephesians 1:19)! Think of it! Are you living by faith in the all-powerful God? Or do you carry the weight of the world as if God were not powerful? Remember, "Nothing is too difficult for God!" LESSON: God is all-powerful and able to do whatever He wills and whatever is consistent with His nature. J R Miller -"I am God Almighty; walk before Me and be perfect." Genesis 17:1 "Perfection is impossible!" we are in the habit of saying; and therefore we do not try to reach perfection. It is better for us always to keep our aim high, although we cannot hope to reach it. If we have low ideals and aims—our attainments will be low. We cannot look with approval upon anything lower than the perfect beauty of God Himself, and not have the beauty of our own life dimmed thereby. We should always keep perfection before us—as our aim. We should keep our eyes ever fixed upon the perfect model, Jesus Christ! Jesus taught, "Be perfect, therefore, as your heavenly Father is perfect." Matthew 5:48. We are always to seek to model our life upon the divine pattern. Of course we cannot reach this lofty standard in a day—but the way to Christlikeness, is to strive toward it. When a child begins to write, his scrawling lines fall far short of the beauty of the original at the top of the page. Book after book he fills with his scribbling—but if he is diligent, each new page shows a little improvement, and by and by his writing rivals the original. We can learn to live holy and sweetly, only in the same way. Begin where you can, no matter how imperfect or faulty your life—but strive always toward perfection, and at last you shall be like Christ! That is the hope which shines before us—when we shall see Him as He is—and shall be like Him! John Newton - The Lord’s appearance to Abraham in the former chapter was some time before the birth of Ishmael; this was thirteen years after his birth. Abraham had some special visits of love but his ordinary walk was, I suppose, by faith and dependence—the Lord did not appear to him every day. The time was not yet at hand when Isaac should be born and now the covenant is again confirmed. This text is of general application. We have the Lord’s character and his people’s duty. The Lord’s character: God Almighty, or All-sufficient. O who can expound the fullness of this glorious name? Happy are his people who know him in Christ. This name is applicable to all their circumstances. In him they have an all-sufficiency: (i) of righteousness—so the songs in Isaiah 12 and Psalm 27. They are accepted and no charge shall be heard against them. Herein they may glory all the day long (Psalm 89:16). (ii) of strength—and that both in them and for them. In them: to enable them for suffering and for service (2 Corinthians 12:9), so that they shall not faint, but shall endure to the end. Their strength is not in themselves, but is renewed by waiting upon him. For them: to control and subdue all their enemies. Herein is their safety. Many fight against them, but cannot prevail, for if God be for us … (Romans 8:31). (iii) of happiness. He is their portion, all-sufficient—in time—affording by his presence such a joy as the world cannot give—and he will be their portion for ever. John Newton - His people’s duty and aim, in consequence of his all-sufficiency, is: (i) to walk before him; that is, as in his sight, importing acting from a principle of love and reverence, with a view to his glory, and in a spirit of dependence. O the honour, the comfort, the excellence of such a walk. (ii) to be perfect. This means not a sinless perfection, but sincerity. This includes a single eye, in opposition to all mean and selfish views, and a universal respect to all his commandments. The knowledge of God as all-sufficient will influence us to such a walk and it is impracticable upon any other principle. Whatever is short of this is but a poor pretence, a lifeless shadow of religion. Robert Hawker - OUR old Bibles, in their margin, have retained the original El Shaddai, which we now read God Almighty, and marked it also God All-sufficient; meaning, that Jehovah in covenant with Jesus as the Head of his people, is all sufficient in himself, and all sufficient for all their need in time and to eternity. He is God All-sufficient, or of many paps, many breasts of consolation (as some derive the word), for his faithful ones to suck at and draw from, in an endless supply. Here then, my soul, take this sweet title of thy Covenant God and Father in Christ Jesus for thy daily meditation, both at the opening and through all the periods of the coming year. And as even at old age the Lord still opened to Abraham this precious source for his comfort, so look up in Jesus and behold it as thine. And oh, my soul! do thou walk before him in the perfect righteousness of God thy Saviour, and thus daily keep up fellowship with the Father, and with his Son Jesus Christ. F B
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Phillips - The voice of God spoke on and on, and Abram lay prostrate in the dust listening as promise after promise was given. Every word spoken between verses 4 and 16 was spoken by God. Every word spoken between verses 4 and 16 was spoken by God. The paragraph is a majestic monologue by the God whose words, when spoken in creation, brought the worlds into being. His words were spoken not to create but to confirm, to spell out a one-sided contract in which all the benefits accrue to Abram. Count up the continuing use of the words “I will” and “ye shall,” with the imperative “must” of verse 13—“I will make thee fruitful … I will make nations of thee … kings shall come out of thee.” There are at least twenty-four such statements in the chapter. It is an absolute, unconditional, binding, irrevocable agreement, in which all the initiative, all the intent, and all the insistence are God’s. No failure on Abram’s part, no flaws, no forgetfulness on the part of his posterity, can annul the decree. God has pledged Himself to see that every single line, every jot and tittle will be fulfilled. All the factors and forces that might be harnessed to hinder or halt the agreement would be swept aside at last. As God is God, so the covenant must stand. (Borrow Exploring Genesis - page 144) The Scripture frequently records the response of godly men to a revelation from Jehovah... Genesis 17:3 - Abraham Genesis 17:17 - Abraham Rod Mattoon - Genesis Accounts of When God Spoke How wonderful it must have been to hear God’s voice! Abraham fell on his face in worship when the Lord spoke to him. We too should worship the Lord and let Him speak to us through His Word and the Holy Spirit. This occurs by spending time with the Lord and getting alone with Him in prayer and study of the Word of God. Genesis is full of examples of when God spoke to men and women. After Disobedience—Adam heard the voice of the Lord after he had sinned. Ge 3:8 Directions concerning the ark—God tells Noah to go into the ark. Ge 8:15 Declarations of His covenant—God speaks of His covenant with Noah. Ge 9:8 Depart from the country—God tells Abram to leave the country. Ge 12:1 Destiny of Abram—God speaks to Abram after Lot departs to Sodom. Ge 13:14 After a Dearth of fellowship—After thirteen years, God speaks to Abram again. Ge 17:3 In a Dream—God speaks to Abimelech in a dream. Ge 20:3, 6 Concerning a Dependant—God speaks to Abraham and tells him to offer his son Isaac as a sacrifice. Ge 22:1 Departure is commanded—God tells Jacob to return home. Ge 31:3 Concerning a Dwelling place—God tells Jacob to dwell at Bethel. Ge 35:1 The Drive to Egypt—God speaks to Israel in a vision and tells him to make the journey to Egypt. Ge 46:2 Theodore Epp - Abraham's God Is Our God Genesis 17:3-8 In Genesis 17, when God changed Abram's name to Abraham the reason is given: "For a father of many nations have I made thee" (v. 5). Notice the expression "have I made thee." At this time no child has been born to Abraham and Sarah, yet God says He has made Abraham "a father of many nations." What God has promised, He is able to perform. What He has begun, He is able to finish. When God says it, it is as good as done. This same principle is seen in Romans 8:30: "Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified." We have not yet been glorified, but God speaks of it as a finished work. Why? Because what He begins, He finishes. When it is His undertaking, He sees it through. The time element is in His hands. We need to realize that Abraham's God is our God. The promises made to Abraham were promises that almighty grace alone could utter and that almighty power alone could fulfill When the almighty, all-sufficient God displays Himself, man's self must be excluded. Abraham is set aside in the account at this point. He only listens. Sarah is not mentioned. The bondwoman and her son are, for the moment, not in view. Nothing is seen but the Almighty God in the fullness of His grace and sovereign power. "Jesus Christ the same yesterday, and to day, and for ever" (Heb. 13:8). Genesis 17:4 “As for Me, behold, My covenant is with you, And you will be the father of a multitude of nations. a father: Ge 12:2 Ge 13:16 16:10 Ge 22:17 25:1-18 32:12 35:11 36:1-43 Nu 1:1-54 Nu 26:1-65 Ro 4:11-18 Ga 3:28,29 Genesis 17 Resources - Multiple sermons and commentaries Related Passages: Genesis 12:2 And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; Genesis 13:16 “I will make your descendants as the dust of the earth, so that if anyone can number the dust of the earth, then your descendants can also be numbered. Genesis 22:17 indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed shall possess the gate of their enemies. Galatians 3:29 And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise. GOD'S COVENANT SPECIFICALLY WITH ABRAHAM As for Me, behold, (hinneh; Lxx = idou) - God wants to make sure Abraham doesn't fall asleep on this next declaration!
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Phillips - The land of Israel does not belong to the Arabs, for all their clamor. It was not deeded to Ishmael, but to Isaac. he Arabs are investing vast sums in petrodollars to launch sophisticated, Madison-Avenue promotion campaigns to erode world support for the reborn State of Israel. The image is being created of a ravished Palestinian state and of a Palestinian nation that has been displaced by the Jews. The audience is the Arab American community, pro-Arab organizations in the United States, the oil companies, liberal church people, intellectuals, the entire radical left, segments of the political far right, and the traditional anti-Jewish hate fringe. But there never was an Arab state. The last time an independent state existed in that area, it was a Jewish state, destroyed by the Romans in a.d. 70 and renamed “Palestine” after the Jews’ inveterate enemy the Philistines as added gall to the bitter cup of defeat. The last people to lord it over the land were the British, and they deeded it to the Jews under the terms of the Balfour Declaration, a document later ratified by the League of Nations. Reformation Study Bible - God’s covenant endures forever because He does not change and Jesus Christ fulfills every condition (2 Cor. 1:20; Eph. 2:12, 13). NIV Study Bible (BORROW - see page 36) - The land, though an everlasting possession given by God, could be temporarily lost because of disobedience (see Dt 28:62-63+; Dt 30:1-10+). Warren
Gênesis 17
Phillips has an interesting comment - It was circumcision—the sentence of death in his flesh. It was a symbol of the cross of Christ cutting right across all that he was by natural birth. It was a sharp, unforgettable, painful admission that he was unable to produce, by carnal means, the kind of life that God expects. It was an agonizing realization that only through Christ can a person bear real fruit for God. (Borrow Exploring Genesis page 146) NIV Study Bible (borrow see page 37) Circumcision was God’s appointed “sign of the covenant” (Ge 17:11), which signified Abraham’s covenanted commitment to the Lord—that the Lord alone would be his God, Whom he would trust and serve. It symbolized a self-maledictory oath (analogous to the oath to which God had submitted himself; see Ge 15:17): “If I am not loyal in faith and obedience to the Lord, may the sword of the Lord cut off me and my offspring (Ge 17:14) as I have cut off my foreskin.” Thus Abraham was to place himself under the rule of the Lord as his King, consecrating himself, his offspring and all he possessed to the service of the Lord. Sign (0226) 'oth means a signal, a mark a miracle and is used to describe amazing events such as God bringing Israel out of Egypt (Ex 4:8, 9, Nu 14:22) or a sign serving to authenticate the message as from God (1Sa 2:34, 10:7, 9) in contrast to the signs from false prophets (Dt 13:1, 2). King Hezekiah received a sign from Jehovah that the He would add fifteen years to his life (Isa 38:1, 2, 3, 4, 5, 6, 7, 8; Gideon - Jdg 6:17-note) As an aside, while the Bible does record individuals asking for signs of divine approval or affirmation, this process is not to be the norm. In other words, it is usually not best to test God by asking Him for signs! Perhaps better is the prayer of the sick boy's father in Mark (Mk 9:24)! R Alden - This is the general word for "sign," and it covers the entire range of the English term and the Greek word sēmeion. On the pedestrian end of the scale it includes what amounts to a "signboard" or "standard" (Numbers 2:2). It also includes such important concepts as the rainbow "sign" to Noah (Genesis 9:12-13, 17). 1. ʾôt first occurs in Genesis 1:14, where it refers to the luminaries serving as "signs" to distinguish the seasons. In Jeremiah 10:2 it has a similar meaning. 2. According to Genesis 4:15, the Lord set a "mark" on Cain. The meaning of this word is uncertain. 3. A third use of the word is illustrated by Genesis 9:12-13, 17, according to which the rainbow is a "sign" of the covenant. Circumcision is the "sign" in Genesis 17:11. Also, the Sabbath is to be a "sign," according to Exodus 31:13, 17 and Ezekiel 20:12. It is this use of "sign" that is meant when Christians refer to the ordinances as outward "signs" of inward grace. 4. Most of the eighty occurrences of ʾôt refer to "miraculous signs." All the plagues on the Egyptians are called "signs." In these contexts the complementary word mopes (q.v.) meaning "wonders" often occurs (Exodus 7:3; Deut. 4:34; Deut. 6:22; Deut. 7:19; Deut. 26:8; Neh. 9:10; Isaiah 20:3; et al.). This word ʾôt is used in Isaiah's famous prophecy to Ahaz (Isaiah 7:11, 14). The shadow's advance on the palace steps was a "sign" for the ailing king Hezekiah (2 Kings 20:9, Isaiah 38:7). Likewise God showed Gideon a "sign" by igniting the offered food (Judges 6:17). 5. The word ʾôt sometimes means "token." For example, Aaron's rod was to be a "warning to the rebellious" (Numbers 17:25 NAB and Heb, Numbers 17:10 in other English versions). In the same category are the stones in the Jordan (Joshua 4:6), the hammered plates on the altar (Numbers 16:38 [H 17:3]), and the witness pillar in Egypt (Isaiah 19:20). 6. A dreamer or a prophet, true or false, could produce "signs" according to Deut. 13:1ff. The fulfillment of Jeremiah's threat of punishment was a true "sign" (Jeremiah 44:29), while Isaiah speaks of "signs" of liars (Isaiah 44:25). Naturally, these categories are artificial and overlap. The simple fact that one Hebrew word covers them all is proof of that. The word "sign" either signifies the unusual event itself or in someway points to that unusual event. Or it may point backward to a historical event such as the stones in the Jordan (Joshua 4:6), or even forward to such a promise as a thornless future world (Isaiah 55:13).(See the Theological Wordbook of the Old Testament) Gleason Archer - Why did God command circumcision in Genesis 17? New International Encyclopedia of Bible Difficulties Genesis 17 does not furnish any clear rationale for the establishment of this rite as mandatory for the family and descendants of Abraham. God simply says, “You shall be circumcised … and it shall be a sign of the covenant between Me and you” (Gen 17:11). Any of Abraham’s people who refuse or willfully neglect circumcision are to be cut off from the covenant of grace altogether (Gen 17:14). Consequently circumcision mattered a great deal to Yahweh, so far as the Hebrew nation was concerned. Romans 4:9–10 explains that salvation was not dependent on circumcision but rather on the grace of God mediated to the guilty sinner through his acceptance and faith in the promises of God. God’s righteousness was reckoned to Abraham before he was circumcised (cf. Gen. 15:6; 17:23–24). But then the apostle goes on to explain the purposes of circumcision in Romans 4:11: “He received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, that he might be the father of all who believe without being circumcised, that righteousness might be reckoned to them” (NASB). The rite of circumcision (i.e., the surgical removal of the prepuce) was intended as a sign and a seal of the covenant relationship between God and the believer. Even as a wedding ring is a sign and a seal of the total and exclusive commitment of the bride and the groom to each other so long as they both shall live, so the sacramental removal of this portion of the male organ was a blood-sealed testimonial that the believer had turned his life over to the Lord, with the commitment to live for Him and in dependence on His grace for the rest of his earthly life. As a seal the act of circumcision amounted to a stamp of ownership on the Old Testament; it testified that he belonged not to the world, Satan, or self, but to the Lord Yahweh who provided for his redemption. Further explanation of the function of circumcision is found in Colossians 2:11–13: “And in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions” (NASB). Three important insights concerning circumcision are included in these verses. 1. Circumcision involved the symbolic removal of “the body of the flesh” as an instrument of unholiness; apart from circumcision, the body of the sinner remained in a state of “uncircumcision of his flesh.” 2. Circumcision entailed a commitment to holiness. Moses urged his congregation in Deuteronomy 10:16 (NIV): “Circumcise your hearts, therefore, and do not be stiff-necked any longer.” This indicates that circumcision involved a commitment of heart to be holy unto the Lord and obedient to His word. (The opposite idea was stiffneckedness or stubborn willfulness on the part of the professing believer.) Leviticus 26:41 speaks of a future generation of Israelites taken off into captivity and promises them forgiveness and restoration to their land “if their uncircumcised heart becomes humbled so that they then make amends for their iniquity” (NASB). Shortly before the Babylonian captivity, the prophet Jeremiah (Jer 4:4) exhorted his countrymen—all of whom had doubtless been circumcised physically as infants—“Circumcise yourselves to the LORD and remove the foreskins of your heart, men of Judah and inhabitants of Jerusalem, lest my wrath go out like fire … because of the evil of your deeds. (NASB). Circumcision, then, involved a commitment to a holy life, a life of faith in God and of obedience to His commands. 3. Circumcision represented to the Old Testament believer what baptism represents to the New Testament believer: an acceptance or adoption into the family of the redeemed. The benefits of Christ’s future atonement on Calvary were by God’s grace imparted to the circumcised believer prior to the Cross, even as the merit of Christ’s atonement and the saving benefits of His resurrection victory are applied to the New Testament believer. In both dispensations the sacramental sign and seal was imposed on the believer (and also on the infant children of believers for whom the covenant promises were claimed by faith). The same God and Father of our Lord Jesus Christ commanded circumcision for the Old Testament believer and water baptism for the believer under the new covenant—which baptism constitutes spiritual circumcision, according to v.11. Significance of Circumcision for Believers - The seal of our salvation is not an external rite but the presence of an internal witness in the person of the Holy Spirit of God (Eph. 1:13; 4:30; Rom. 8:9, 16). We have experienced a “spiritual circumcision’’ (Col. 2:9–12) that makes us part of the “true circumcision’’ (Phil. 3:1–3). When we trusted Christ to save us, the Spirit of God performed “spiritual surgery’’ that enables us to have victory over the desires of the old nature and the old life. Circumcision removes only a part of the body, but the true “spiritual circumcision’’ puts off “the body of the sins of the flesh’’ (Col. 2:11) and deals radically with the sin nature. This “spiritual circumcision’’ is accomplished at conversion when the sinner believes in Christ and is baptized by the Spirit into the body of Christ (1 Cor. 12:13). This baptism identifies the believer with Christ in His death, burial, resurrection, and ascension, and also in His circumcision (Col. 2:11–12; Luke 2:21). It is not “the circumcision of Moses’’ but “the circumcision of Christ’’ that is important to the Christian believer. Donald Grey Barnhouse has said, “We have a nature of sin that must be dealt with by the knife … The thing must be dealt with as a whole, and not piecemeal.’’ In Christ, we can “walk in the Spirit and … not fulfill the lusts of the flesh’’ (Gal. 5:16). (Warren Wiersbe) Genesis 17:12 “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. he that is eight days old: Heb. a son of eight days, Ge 21:4 Lev 12:3 Lu 1:59 2:21 Joh 7:22,23 Ac 7:8 Ro 2:28 Php 3:5 is born: Ge 17:23 Ex 12:48,49 Genesis 17 Resources - Multiple sermons and commentaries Related Passages: Luke 1:59 And it happened that on the eighth day they came to circumcise the child, and they were going to call him Zacharias, after his father. Luke 2:21 And when eight days had passed, before His circumcision, His name was then called Jesus, the name given by the angel before He was conceived in the womb. Philippians 3:5 circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; 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. The phrase “every male” indicates that there were to be no exceptions. The phrase “every male” also exempts females for circumcision of females in ancient times was a regular custom among some races or tribes. The initiation rite into the covenant community today is baptism. Eight days old shall be circumcised - Circumcision on the eighth day is not just random. God, the Creator, knew that the infant's coagulation factors (especially prothrombin) would be low in the first 7 days of life (see diagram above) and that circumcision in that time could potentially result in uncontrollable bleeding and loss of the infant's life. The diagram demonstrates the progressive rise in prothrombin levels which are produced in the liver and are dependent on Vitamin K. Notice that the prothrombin levels reach 100% range on day eight. This is just another piece of the puzzle to support that the Bible is fully inspired, word for word and that God is sovereign over every detail of His creation! Holt -“At birth, a baby has nutrients, antibodies, and other substances from his mother’s blood, including her blood-clotting factors, one of them being prothrombin. Prothrombin is dependent on vitamin K for its production. Vitamin K is produced by intestinal bacteria, which are not present in a newborn baby. After birth prothrombin decreases so that by the third day it is only 30 percent of normal. Circumcision on the third day could result in a devastating hemorrhage. The intestinal bacteria finally start their task of manufacturing vitamin K, and the prothrombin subsequently begins to climb. On day eight, it actually overshoots to 110 percent of normal, leveling off to 100 percent on day nine and remaining there for the rest of a person’s healthy life. Therefore the eighth day was the safest of all days for circumcision to be performed. On that one day, a person’s clotting factor is at 110 percent, the highest ever, and that is the day God prescribed for the surgical process of circumcision. Today vitamin K (Aqua Mephyton) is routinely administered to newborns shortly after their delivery, and this eliminates the clotting problem. However, before the days of vitamin K injections, a 1953 pediatrics textbook recommended that the best day to circumcise a newborn was the eighth day of life. (L. Holt Jr. and R. McIntosh, Holt Pediatrics) Genesis 17:13 “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. born: Ge 14:14 15:3 Ex 12:44 21:4 bought: Ge 37:27,36 39:1 Ex 21:2,16 Ne 5:5,8 Mt 18:25 Genesis 17 Resources - Multiple sermons and commentaries SERVANTS ALSO TO BE CIRCUMCISED A servant who is born in your house or who is bought with your money shall surely be circumcised (mul; Lxx = peritemno = "cut around"); thus shall My covenant be in your flesh for an everlasting (olam; Lxx = aionios) covenant (beriyth; Lxx = diatheke) - This instruction again emphasizes there are to be no exceptions among all the males in Abraham's household. The servants and slaves were also brought into covenant relation with God and became part of His people. Genesis 17:14 “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.” cut: Ex 4:24-26 12:15,19 30:33,38 Lev 7:20,21,25,27 18:29 19:8 Nu 15:30,31 Jos 5:2-12 broken: Ps 55:20 Isa 24:5 33:8 Jer 11:10 31:32 1Co 11:27,29 Genesis 17 Resources - Multiple sermons and commentaries A PUN - NO CUT IS CUT OFF But - This contrast serves to emphasize that there are to be no exceptions. An uncircumcised male who is not circumcised (mul; Lxx = peritemno = "cut around") in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant (beriyth; Lxx = diatheke) - If their foreskin was not cut off, they would be cut off! It is interesting that the Hebrew verb cut off is karath which is the same verb used in "make (karath) a covenant" in Genesis 15:18+ describing the Abrahamic Covenant. The meaning of “cut off” has been discussed at great length with the idea ranging from being ostracized to being put to death. Ray Pritchard - You may rightly wonder what all this means for us today. Let me suggest several lines of application. 1. Because his name is El Shaddai he is still able to move mountains for his people. That’s why Jesus said to his disciples that through faith in God they could move mountains (Mark 11:22-24). This week I ran across this definition of faith: “Faith is telling the mountain to move and then being surprised only when it doesn’t.” Don’t despair if you are facing a mountain today. Remember the words of J. Hudson Taylor: “There are three phrases in any great work for God: Impossible, difficult, done.” You may be in the impossible stage this morning. If so, don’t give up because his name is El Shaddai and nothing is impossible with him. 2. God’s call to you will sometimes require acts of obedience that may seem strange to you at the time. I’m sure Abraham may have wondered about circumcision because God didn’t explain himself at all. Let me give you a sentence to chew on: If God is in charge, we can do the difficult because he can do the impossible. 3. We all need to be circumcised today. But the circumcision God requires is the circumcision of the heart. That’s what Romans 2:28-29 clearly teaches. “A man is not a Jew is he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man’s praise is not from men, but from God.” Note this carefully: Circumcision—although it was a physical mark on the body—was never meant to be an end in itself. The physical mark was meant to be accompanied by a deep spiritual commitment to God. Where commitment was absent, circumcision soon degenerated into ritualism. That’s roughly what had happened over the centuries. By the first century many rabbis spoke of circumcision as if it were an automatic ticket to heaven. One writer said, “Circumcision saves from hell.” Another said, “All the circumcised have part in the world to come.” Circumcision had become the supreme symbol of Jewish superiority! A man need only to be circumcised to insure his place in heaven. A Modern Application Although some may find this entire discussion academic, it has an incredibly relevant application to modern American church members. Many of us regard our baptism in much the same way the Jews regarded circumcision. Some churches even teach that baptism saves from sin and guarantees entrance into heaven. To put a sharp point on it, this is one place where the practice of infant baptism may be rightly criticized. Multiplied millions of people are today putting their hope of heaven in the fact that a priest sprinkled some water on their forehead when they were a few days old. Whatever may be said in favor of infant baptism, this is the most damning indictment against it. It tends to become a religious ritual that leads many people away from saving faith in Jesus Christ. Let us be clear on this point. All religious ritual is worthless unless something has already happened in the heart! —Baptism cannot save you or help save you! —The Lord’s Supper cannot save you or help save you! —Church membership cannot save you or help save you! —Tithing cannot save you or help save you! —Praying twice a day cannot save you or help save you! —Lighting candles cannot save you or help save you! —The sacraments cannot save you or help save you! —Religious ritual cannot save you or help save you! Those things are not altogether bad. But to whatever extent you base your hope of eternal life upon any of those things, you are making the same mistake the Jews made 2000 years ago. Let me say it one more way just in case you have missed the point. I can personally baptize you myself but unless you have Christ in your heart, your baptism will do you no good. In fact, I can hold you under water so long that you’ll come up singing “Amazing Grace,” but even that won’t do you any good unless Christ is in your heart. To return to the larger point, circumcision originally was supposed to mean, “I am dedicated to God.” Where a person was truly dedicated, it had legitimate meaning. Where they weren’t, it became a ritual without reality. In the same way, baptism is supposed to mean, “I have given my heart to Jesus Christ and he is my Savior.” When that is true, baptism is a wonderfully appropriate step of faith. When that is not true, baptism has become meaningless—and even dangerous because it may lead you to think you are a Christian when you really aren’t. Unfortunately, millions of people have a religion based on superstition. They put their trust in some outward factor as their hope for heaven. Such people will someday be sadly disappointed. Others trust in inherited religion: “Daddy was a deacon. Momma was a Sunday School teacher.” They act as if salvation is inherited like you inherit the color of your eyes. It doesn’t work that way when it comes to salvation. No one else can believe for you. You have to believe for yourself if you want to go to heaven. ILLUSTRATION - In one of his sermons George Whitefield tells of a strange and terrifying dream in which an angel transported him to the gates of hell. When he arrived, he cried out to the gatekeeper, “Have you any Methodists in hell?” “Oh yes, we have plenty of Methodists down here.” “Have you any Lutherans in hell?” “Plenty of Lutherans, too.” “What about Catholics?” “Hell is filled with Catholics.” “Have you any Baptists in hell?” “More than we can count.” “Have you any Presbyterians?” “By the hundreds.” With that, Whitefield sadly took his leave of hell. Suddenly he found himself transported to the gates of heaven where he met St. Peter. “St. Peter, have you any Methodists in heaven?” “No Methodists up here.” “Have you any Catholics in heaven?” “I’m sorry to say, no Catholics have ever come this way.” “What about Presbyterians?” “No Presbyterians either.” “What about Baptists?” “Not a one in all the years I’ve been here.” “Any Lutherans?” “We have no one that answers to that name.” Finally in desperation Whitefield cried out, “Who have you in heaven then?” And the answer came back, “Christians, only Christians.” “Are You a Believer?” Suppose I were to ask you this question: “Are you a believer?” What would your answer be? “I’m a member of Calvary Memorial Church.” But that’s not what I asked. Suppose I asked, “Are you born again?” What would you say? “I was baptized by Pastor Gray.” But that’s not what I asked you. Suppose I asked, “Are you saved?” What would you say? “I was born a Catholic and I’m going to die a Catholic.” But that’s not what I asked you. Suppose I asked, “Are you a Christian?” What would you say? “Of course I’m a Christian. After all, I was born in America.” But that’s not what I asked you. It all boils down to this: In what are you trusting for your eternal salvation? Or to put it more accurately: In whom are you trusting to take you to heaven? After all, salvation is not a what; it’s a who. The issue is your relationship to Jesus Christ. Let me give you five simple words that can take you all the way from earth to heaven. Here they are: Only Jesus and Jesus only. Only Jesus can save you so put your trust in Jesus only. (God of the Impossible) Genesis 17:15 Then God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name. As: Ge 17:5 32:28 2Sa 12:25 Genesis 17 Resources - Multiple sermons and commentaries SARAI'S NAME CHANGED TO SARAH Then God (Elohim) said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name - Both Sarai and Sarah are feminine forms of the noun sar which means "ruler," "leader," "prince." Wenstrom points out that "In Genesis 17:3, 7, 8, 9, 15, 18, 19, 22, 23, Moses under the inspiration of the Holy Spirit employs the noun Elohim, “God” in order to emphasize God’s sovereignty and omnipotence indicating that God has sovereignly determined to give Abraham and Sarah the capacity to have a child in their old age. The noun Elohim, “God” emphasizes to the reader that God is omnipotent or all-powerful and is able to bring to pass that which He has determined to take place. Gilbrant - The act of naming was a significant act in the ancient Near East. Sarai assumed a new identity with the name Sarah, the identity of a woman who would bear a child from her own body (rather than simply being the legal mother of her slave's child, Ishmael). The name Sarah suggests that rulers would come from her lineage. (Complete Biblical Library) Ryrie feels that "Sarah's name change was less important than Abraham's. Sarai means "my princess" and Sarah means "princess." Perhaps the significance lay only in marking the occasion. (BORROW Ryrie Study Bible) TODAY IN THE WORD Hebrews 11:11-12; Genesis 17:15-18:15 Is anything too hard for the Lord? - Genesis 18:14 Children born in biblical days were often given names that reflected their parents’ circumstances before that child’s birth. Isaac (meaning “laughter”) certainly fit into that category, because both of his parents laughed at the idea that Isaac would ever be born. The two laughers were Abraham and Sarah. They considered themselves far too old to become parents after so many years of being childless. But Isaac was born when his parents were age 100 and 90, respectively, and it’s a story of doubt and faith that we can learn from today. The problem with Abraham and Sarah is that they laughed in doubt. It had been twenty-five years since God first promised Abraham that he would become a great nation, and yet nothing seemed to be happening. Fourteen years earlier (Gen. 16:16), Sarah had tried to help the promise along by giving her servant Hagar to Abraham, resulting in the birth of Ishmael. But God had other plans. Abraham wavered for a moment when God announced that Sarah would have a son and become “the mother of nations” (Gen. 17:16). That struck Abraham as so unlikely that he laughed and asked God to make Ishmael his heir. God did not directly rebuke Abraham, but restated His plan to establish His covenant through Isaac. Abraham’s full confidence in God was restored by the time God Himself and two angels appeared to the patriarch in the form of three men. This time, Sarah laughed inwardly in disbelief as she heard the promise of a son being made one more time (Gen. 18:12). Despite these displays of humanness, God kept His promise to send Isaac. Abraham was commended for believing that God could bring life from two people who were as good as dead when it came to having children (Heb. 11:12). TODAY ALONG THE WAY Have you ever laughed at the idea that God could do something that seems impossible to you John Bennett - Genesis 17:15–27 SARAH THY WIFE SHALL BEAR THEE A SON As, again, we find Abraham on his face before God, Ge 17:3, 17, two little phrases are remarkable; ‘and God talked with him’, Ge 17:3; and ‘he left off talking with him’, Ge 17:22. It indicates to us what it meant for Abraham to be known as ‘the Friend of God’, Jas. 2:23. There is no familiarity or lack of reverence as Abraham is upon his face, but there is a reality and openness about their exchange. Conscious of Sarah’s age, there is a sense of incredulity when Abraham makes his request, ‘O that Ishmael might live before thee!’, Ge 17:18. What wondrous grace, then, when God’s reply is, ‘As for Ishmael, I have heard thee: Behold, I have blessed him’, Ge 17:20. How precious is such intimate communion with God! How precious too that God hears and answers prayer! But as there could be no communion without obedience it is important to see Abraham’s response to God’s command. The extent of his obedience was that he ‘took Ishmael … and all that were born in his house, and all that were bought with his money … and circumcised (them)’, Ge 17:23. This was a ready response for we read that it was ‘in the selfsame day, as God had said unto him’, Ge 17:23. Yet, in the name that Abraham was to give his son, ‘Isaac’ means ‘to laugh’, there is a reminder to Abraham that he doubted how the purposes of God could be accomplished in the way that He said. It is interesting that the promise that God gave to Abraham in chapter 12, ‘I will make of thee a great nation’, Ge 12:2, was expanded in chapter 15 when God stated that Abraham’s heir would ‘come forth out of thine own bowels’, Ge 15:4. Here in chapter 17, the timescale is revealed, ‘Sarah shall bear unto thee at this set time in the next year’, Ge 17:21. But all of this progressive revelation took place over what could have been more than twenty years. Each revelation confirmed what had been said before and unfolded a little more of the purposes of God. Yet, all of it was to be accomplished through ‘one, and him as good as dead’, Heb. 11:12. ‘O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!’, Rom. 11:33. QUESTION - Who was Sarah in the Bible? ANSWER - Sarai began her life in the pagan world of Ur, in the land of the Chaldees, which was located in the area now known as Iraq. She was the half-sister, as well as the wife, of Abram, who would be called Abraham. Sarai and Abram had the same father but different mothers, according to Genesis 20:12. In those days, genetics were purer than they are today, and intermarriage was not detrimental to the offspring of unions between relatives. Also, since people tended to spend their lives clustered together in family units, it was the natural course to choose mates from within their own tribes and families. When Abram encountered the living God for the first time, he believed Him (Genesis 12:1–4; 15:6) and followed after Him, obeying His command to leave his home to go to a place he had never heard about, much less seen. Sarai went with him. Their journey brought them to the area called Harran (Genesis 11:31). Abram’s father, Terah, passed away in this city, and Abram, Sarai, and their nephew Lot and their retinue continued their journey, allowing God to lead and guide them. With no housing and no modern conveniences, the journey must have been very difficult for all, especially for the women. During their journey, there was a famine in the land, prompting Abram and Sarai to go to Egypt (Genesis 12:10). When they did, Abram feared that the Egyptians would kill him because Sarai was beautiful and they would want her as a wife. So he asked Sarai to tell everyone that she was Abram’s sister—which was technically true but also meant to deceive. Sarai was taken into Pharaoh’s house, and Abram was treated well because of her. But God afflicted Pharaoh’s house, and the couple’s lie was revealed. Pharaoh returned Sarai to Abram and sent them on their way (Genesis 12). Sarai and Abram came back to the land now known as Israel. They had acquired many possessions and a great deal of wealth in their travels, so Lot and Abram agreed to split up in order that the massive herds of cattle would have adequate ground for grazing (Genesis 13:9). Sarai was barren, an issue of personal distress as well as cultural shame. Abram was worried that he would have no heir. But God gave Abram a vision in which He promised him a son and that his descendants would be as numerous as the stars in the sky (Genesis 15). God also promised Abraham’s offspring the land of Canaan. The problem was that Sarai remained childless. Ten years after God had made His promise to Abram, Sarai, following cultural norms, suggested that Abram have a child with her servant, Hagar. The child born of that union would be counted as Sarai’s. Abram agreed, and Hagar conceived a son—Ishmael. But Hagar began to look at Sarai with contempt, and Sarai began to treat Hagar harshly, so much so that Hagar ran away. God met Hagar in the desert and encouraged her to return to Abram and Sarai, which she did (Genesis 16). Thirteen years after Ishmael was born, God reaffirmed His covenant with Abram, this time giving him the sign of circumcision as well as changing his name (Ge 17:10,11) . Abram, meaning "high father," became Abraham, meaning "father of a multitude." God also changed Sarai’s name, meaning "my princess," to Sarah, meaning "mother of nations." God told Abraham that He would give him a son through Sarah. This son—Isaac—would be the one with whom God would establish His covenant. God would bless Ishmael as well, but Isaac was the son of promise through whom the nations would be blessed (Genesis 17). Isaac means "he laughs." Abraham laughed that, at 100 years old, he could have a son with Sarah, who was 90 years old and had been barren her entire life. Sarah, too, laughed at the prospect (Genesis 18:9–15). Shortly after God promised Abraham and Sarah a son, He destroyed Sodom and Gomorrah, but He rescued Abraham’s nephew Lot (Genesis 19). Abraham and Sarah journeyed toward the Negeb and sojourned in Gerar (Genesis 20:1). Abraham again asked Sarah to lie about her identity, and the king of Gerar took Sarah to be his wife. But God protected Sarah, through whom Isaac would be born. King Abimelech had no relations with her. God warned Abimelech in a dream, and the king not only sacrificed to God in repentance, but he gave gifts to Abraham and Sarah and allowed them to dwell in the land (Genesis 20). God remained faithful to His promise to give Abraham and Sarah a son. They named him Isaac, and "Sarah said, 'God has brought me laughter, and everyone who hears about this will laugh with me.' And she added, 'Who would have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age'" (Genesis 21:6–7). Though she may have previously laughed in disbelief and secrecy, now Sarah laughed with joy and wanted her situation to be known. God had been faithful to His promise and blessed her. Unfortunately, the tension between Sarah and Hagar remained. When Isaac was weaned, Abraham held a feast. But Ishmael, Hagar’s son, was mocking Isaac. Sarah told Abraham to get rid of Hagar and Ishmael and that Ishmael should never share the inheritance with Isaac. Abraham was distressed at this, but God told him to do what Sarah said and that his descendants would be numbered through Isaac. Abraham sent Hagar and Ishmael away, and God provided for their needs (Genesis 21:8–21). It was after this that God tested Abraham by asking him to sacrifice Isaac. Abraham was willing to give up his son, trusting that God would somehow still remain true to His promise (Genesis 22; Hebrews 11:17–19). Sarah was a simple, beautiful (Genesis 12:11), and very human woman; she made mistakes, just like we all do. She stepped ahead of God and tried to handle His business on her own by foolishly sending her handmaid, Hagar, to Abraham to bring forth the child God had promised. In so doing, she ignited a feud (ED: ISRAEL-ARAB) that has lasted for 4,000 years (Genesis 16:3). She laughed in unbelief when, at 90 years old, she heard an angel tell Abraham that she would become pregnant (Genesis 18:12), but she gave birth to the promised child and lived another 30 years, dying at the age of 127 (Genesis 23:1). Hebrews 11:11 uses Sarah as an example of faith: "And by faith even Sarah, who was past childbearing age, was enabled to bear children because she considered him faithful who had made the promise." 1 Peter 3:5–6 uses Sarah as an example of a holy woman who hoped in God and who adorned herself by submitting to her husband. For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands; just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear. Sarah willingly left her home and stepped out into the unknown to follow Abraham, as he followed the directions of a God with whom she was unfamiliar at the time. She endured much to try to provide an heir for her husband and to keep her husband safe in dangerous lands. In the end, she had faith enough to believe that she and her husband, at the ages of 90 and 100, would produce the promised heir, Isaac. Although she lived in a world of danger and confusion, Sarah stood firm in her commitment to her husband and to God, and her commitment was rewarded with blessing. GotQuestions.org Genesis 17:16 “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.” And I: Ge 1:28 12:2 24:60 Ro 9:9 give: Ge 18:10-14 be a mother of nations: Heb. become nations, Ge 35:11 Ga 4:26-31 1Pe 3:6 kings: Ge 17:6 Isa 49:23 Genesis 17 Resources - Multiple sermons and commentaries GOD'S BLESSINGS ON SARAH I will bless (barak; Lxx = eulogeo) her, and indeed I will give you a son by her. Then I will bless (barak; Lxx = eulogeo) her, and she shall be a mother of nations; kings of peoples will come from her - Bless meant that the Lord would endue Sarah with power to not only have a child with Abraham but that she would be endued with power to be the mother of nations and kings. This is the first time that the Lord had informed Abraham that he would have a son through Sarah. Note that the “nations” in view here are not the Arab nations or the Ishmaelites since they are not descendants of Sarah but rather of Keturah (Abraham's wife Ge 25:1-4, 1Ch 1:32,33) and Hagar. The promise that Sarah would become the mother of kings refers to the kings of Israel, both saved and unsaved and ultimately the King of kings, the Lord Jesus Christ. Henry
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Phillips - God has kept His word. The Arab world stretches from the seaboard of the Atlantic to the Persian Gulf, and embraces some seventeen of the most strategically placed and economically wealthy countries of the world. But, as God foresaw, they do not know Him. They are gripped fast in one of the most deadly, tenacious, and militant errors the world has ever known. (Borrow Exploring Genesis page 147).