Diving In Covenant 4 The Abrahamic Covenant –The Sign of the Covenant – Circumcision

The promises encompassed by God’s covenants with Abraham, Isaac, and Jacob are recorded in Genesis 12:1-3. God would bless Abraham in two ways: (1) he would become a great nation and so have a great name, and (2) through him God would mediate blessing to all peoples on earth. Significantly, each of these promises are subsequently ratified by covenant: (1) the national dimension of God’s promise is the focus of Genesis 15, where God establishes “a covenant with Abram” (15:18); (2) the international dimension of the promise (ignored in Gen. 15) is alluded to in Genesis 17 (cf. 17:4-6,16), where God describes Abraham as the ‘father of many nations’ and announces an “everlasting covenant” (17:7), the so-called “covenant of circumcision” (Acts 7:8).

The covenant in Genesis 15 formally ratifies God’s promise to make Abraham into a “great nation” (Gen. 12:2); the primary focus is on how God will work out his creative goal in Abraham’s biological “offspring,” subsequently identified as the sons of Jacob (Israel). This, however, was only the preliminary stage in God’s unfolding plan of redemption. The second stage relates to how Abraham, through that great nation descended from him, would mediate blessing to “all peoples on earth” (Gen. 12:3)—the main focus of Genesis 17 (and 22).

After the cutting of the covenant in Gen. 15, Abram and Sarai get ahead of God’s plan and didn’t wait for a further word from God before trying to make what they knew of God’s plan actually happen, and the consequences of this are with us today! A warning for us not to get ahead of God – maybe that’s the implication of ‘walk before Me’?

He has further revelation for them before the next thing can happen (the birth of the son of promise) – new names, new relationships, new promises, new obedience.

We’ll see that in chapter 17 stress is placed on “nations,” “kings,” and a perpetual divine-human relationship with Abraham’s “seed” (Gen. 17:4-8,16-21). Significantly, particular focus is placed on Isaac (Gen. 17:21; cf. Gen. 21:12) as the one through whom this covenant will be perpetuated, highlighting what was at stake in the divine test of Genesis 22. There Abraham’s obedient faith (Gen. 22:16,18) met the demands of Gen. 17:1 (cf. Gen. 18:19; 26:5), thus prompting God to ratify the promises of Genesis 17 (cf. Gen. 22:17-18; 26:4) by a solemn oath (Gen 22:16; cf. Gen. 26:3).

Why circumcision?

It wasn’t an unknown thing:

Circumcision in the Ancient Near East

Circumcision, cutting off the male foreskin, was rather common in Abraham’s world. The earliest evidence we have for circumcision is from a number of bronze statuettes found at Tell Judeideh in northern Syria, dating to about 2800 BC. The Scripture lists the cultures that practiced circumcision in Jeremiah’s day:

“‘The days are coming,’ declares the Lord, ‘when I will punish all who are circumcised only in the flesh — Egypt, Judah, Edom, Ammon, Moab and all who live in the desert in distant places. For all these nations are really uncircumcised, and even the whole house of Israel is uncircumcised in heart.'” (Jeremiah 9:25-26)

An ivory found at Megiddo (14th or 13th century BC) shows Canaanite prisoners who are circumcised. Circumcision does not seem to have been practiced in Babylonia, Assyria, or by the Philistines. Thus David speaks scornfully of the Philistine Goliath: “Who is this uncircumcised Philistine that he should defy the armies of the living God?” (1 Samuel 17:26).

Other nations, however, administered circumcision at puberty or as a prenuptial ceremony, with the idea of purification. In contrast, God instructs Abraham to circumcise a male infant on his eighth day (Gen. 17:12; 21:4; Leviticus 12:3; Luke 1:59) as a sign of the covenant (vit. K?). For other nations, circumcision may be a sign of purification, but for Abraham and his descendants it was to a sign of a unique relationship with God.

From https://www.jesuswalk.com/abraham/6_circumcision.htm by Dr. Ralph F. Wilson

Interesting observation from Beth Elohim Messianic Synagogue:

Circumcision was practiced in Egypt, but the foreskin was not removed. It was split. Any Israelite born in Egypt who was circumcised according to this custom would not have been in accordance with G-d’s covenant. Since Joshua 5:2 states that some Israelite men were being circumcised “a second time,” we can deduce that something was not “kosher” about their procedure. Therefore, the ceremony in Joshua 5 would be a second circumcision for some men and a first-time procedure for others born in the wilderness.

Circumcision was not only a sign for Israelite men, but the women needed a “sign’ that the men they were marrying were Israelites. Every married Israelite man was a “bridegroom of blood” a man who had undergone the blood procedure of ritual circumcision.

The Meaning of Circumcision

The meaning of circumcision for Abraham is very simply a sign that this person is a member of the covenant people. It was a sign of the covenant. Derek Kidner comments:

“The striking feature of the stipulations [of the covenant in chapter 17] is their lack of detail. To be committed was all. Circumcision was God’s brand; the moral implications could be left unwritten (until Sinai), for one was pledged to a Master, only secondarily to a way of life.”

So it was a known practice with an association with cleansing (e.g. cervical cancer being rare in societies that practice it). But God elevates it to a new level of separating a whole nation from the other nations

The concept of a new relationship is central to Gen. 17. Note the divisions of our chapter:

• v. 1-2 God’s introduction of the new relationship
• v. 3-8 “As for Me …” God’s commitment to the new relationship
• v. 9-14 “As for you …” Abraham’s role in the new relationship
• v. 15-16 “As for Sarai your wife …” Sarah’s role in the new relationship
• v. 17-27 Abraham’s responses

We’ll note as we go through the chapter:

• A new revelation of God – Who He is – God gives Himself and new name
• God gives new names to Abram and Sarai indicating a new relationship (naming someone was a mark of ownership
• The covenant is elaborated with international implications
• A physical mark is introduced to identify those who are participants to the covenant, to separate them from other nations
• Abraham’s response – firstly of astonishment and then of obedience

We then started discussing Genesis chapter 17

We noted that the promises God gave Abram in Genesis 12 were ratified by covenant in Genesis 15 and 17, with a focus on Abraham becoming a great nation and blessing all nations through their descendants. David also discussed the implications of Abram and Sarai taking matters into their own hands. We touched upon the practice of circumcision, its potential health benefits, and the significance of name changes from Abram to Abraham and Sarai to Sarah. We noted God’s promise to Sarah, Abraham’s wife, to have a child named Isaac.

Waiting for God’s Plans: Biblical Examples Discussed

The team discussed biblical examples of waiting for God’s plans, such as Abraham and Sarah’s 10-year wait for a son and King Saul and King David’s periods of waiting. We empathized with the confusion and frustration these figures might have felt, questioning God’s timing, but recognised that God’s Name introduced in thei chapter is El Shaddai – the All-Sufficient or All-Powerful One and realised that His timescales are different to ours.

Biblical Characters and God’s Sufficiency

The meeting focused on the biblical characters of Abraham, Sarah, and Zachariah. The conversation explored the concept of God’s sufficiency and the significance of following their instructions. The group also delved into the significance of responses in the biblical context, particularly in relation to Sarah and Zachariah. The conversation also touched on the consequences of decisions made by biblical figures, emphasizing that these contributed to personal growth and maturity. The group also discussed the cultural and religious significance of the first-born son, highlighting its importance in scripture. The conversation concluded with uncertainty about the thoughts of Abraham, the father of the first-born son.

Biblical Covenant Interpretation Discussion

The discussion revolved around the interpretation and implications of the biblical covenant, particularly focusing on its mention in the Book of Genesis. We discussed the significance of the phrase “walk before me and be perfect” and its possible implications for Abraham. The dialogue also touched upon the translation of certain biblical terms and the insights offered by the “One New Man” Bible translation.

Abraham’s Charity and Leadership in the Bible

The team discussed the life of Abraham as depicted in the Bible, focusing on their actions and their implications. We touched upon Abraham’s decision to take his nephew, Lot, with him, viewing it as a charitable act, and his descent to Egypt during a famine to preserve his family – both of which went against what God had originally told him to do. The conversation also delved into Abraham’s tendency to lie about his relationship with Sarah, particularly when they were in fear for his life. The team then explored the concept of ‘walking before God’, with Pat suggesting it was linked to leadership.

Bible Interpretation and Nonverbal Communication

The group discussed the interpretation of the phrase “walk before me” from the Bible. We debated its meaning, with Judy suggesting it signified relationship and obedience, and John initially interpreting it as a shepherd leading sheep. David clarified that the Hebrew word for “before” is “face”, indicating a close relationship. Additionally, we discussed the importance of nonverbal communication, particularly in child development, and expressed concern over the impact of mask-wearing during the pandemic on children’s ability to learn social cues.

Perfection, Communication, and God’s Generosity

They debated the concept of perfection and blamelessness in this relationship, and the role of communication and mutual understanding. The conversation also touched on the impact of technology on face-to-face interaction, particularly in prayer meetings. We discussed the concept of God’s acceptance and compassion. The discussion concluded with a reflection on God’s generosity and the importance of reciprocation in the relationship.

Blameless Living

The team explored the concept of being blameless as described in the Bible, particularly in relation to Abraham. We decided that it mean committing to being blameless instead of striving for perfection, and consciously incorporating this goal into our daily lives.

Week 2 of the discussion

We discussed some comments about blamelessness that had been raised since last week’s discussion. “Blamelessness is possible now because we can keep short accounts and know sin confessed is gone.”  Was that also then possible to Abraham?!

The Tree of Life Version (a Messianic translation) of Gen. 17:1 gives “Walk before Me and you will be perfect” turning it into a reward or a promise (which I like, cf. John 14:15 “If you love Me, you will keep My commandments” – ‘you will’ is future indicative active, i.e. you will do it, almost autonomously, not you must do it, conditionally). But the aspect is imperative for both verbs in Gen. 17:1. Could be a rebuke for his walking out of God’s will re Hagar?

What does blameless actually mean in the OT? And is it different in the NT?

• Abram’s status before God is righteous (Gen. 15:6) now he is to live under the eye of God (before = panim) and act righteously
• Under the new covenant, it is no different (Titus 2:11-14):
• The grace that brings us salvation (justified before God) Teaches us to live righteously

In the OT, the word is tameem (H8549) perfect in the sense of entire. complete; morally – integrity, truth. Used in both ways:

• Physical perfection:
  • All the offerings were to be without blemish (52 times – Lev., Num., Ezek.)
• Sense of conduct:
  • First mention – Noah (Gen. 6:9) stood out against the wickedness around him
  • Psa. 84:11 ‘those who walk uprightly’ – Sincere, upright – contrasted with perverse or twisted (Prov. 11:20; 28:18)

What about the NT? 7 different words In two groups:

That which characterises us in Christ, i.e. our status:

1. Unblemished G299 amomos chosen in Christ to be unblemished (Eph. 1:4) so he will keep us and present us (Col. 1:22) because he is able (Jude 24)
2. Unaccused/unreproveable G410 anegklētos (Col. 1:22; 1 Cor. 1:8)

We are holy! God the Father chose us in Christ and predestinated us to be holy and without blame. We are called saints (holy ones) 61 times in NT, and told at least 5 times in the NT (1 Cor. 1:8; Eph. 1:4; 5:27; Col. 1:22; Jude 24) that that is something which is done by, and can only be done by, Christ and His completed work on the Cross. This is not merely acquittal, but the absence of even a charge or accusation. There are not even any grounds for accusation (What though the accuser roar). With the result that nothing can be laid to our charge (Rom. 8:1, 33) resulting from any investigation, human or angelic or demonic!

But we are also called to be holy (1 Pet. 1:16) and the other words cover what arises from our conduct, i.e. our sanctification:

1. Blameless g274 amemptos (Phil. 2:15) resulting from doing all things without murmuring or grumbling. If amomos is unblemished (our status), our lives should be unblamed, people shouldn’t be able to find fault with us. Not that that will stop them, for even our spotless Saviour endured the contradiction of sinners against Him (Heb. 12:3) but, when they lie about us, they will eventually be judged for it (1 Pet. 2:12)
2. sincere G1506 eilikrineia (Phil. 1:10) resulting from choosing the most excellent way – pure, unmixed (is also part of our status – Peter speaks of ‘your pure minds’ in 2 Pet. 3:1). Possibly derived from ‘tested by sunlight’(helios, the sun, and krino, to judge. Our English word. Sincere, is derived from a Latin word which means ‘without wax’, referring to a corrupt practice of mending broken porcelain vases with wax, which looked the same but melted in the heat of the sun!
3. Without offence G677 aproskopos (Phil. 1:10) not stumbling or causing others to, refraining from doing anything to lead astray, and without stumbling ourselves – a ‘conscience void of offence’, a clear conscience (Acts 24:16)
4. Without spot G784 aspilos (1 Tim. 6:14) resulting from ‘flee, follow, fight’, lit. without a stain, undefiled. In 2 Pet. 3:15, our pursuit of this is motivated  by a detachment from the world in view of its transient nature.
5. Irreproachable G425 anipilēptos (1 Tim. 6:14; 2 Pet. 3:14) resulting from maintaining a good testimony. Lit. nothing can be laid hold of, as with Jesus in John 14:30 “the prince of this world is coming. He has nothing on Me” (or nothing in Me to respond to Him)

So was all this available to Abraham? I suggest not. It requires the coming of the Seed of Abraham to live, and die, as a man so that we can not only be declared righteous legally, but made righteous practically by the indwelling power of the Holy Spirit – who could not be given until Jesus was glorified after His death, resurrection and ascension!

The Abrahamic Covenant is foundational to all of this, for without it there could be no Seed to fulfil the promises (Rom. 15:8). As we will see when we look at the Abrahamic covenant in the New Testament, Romans 4 and Galatians 3 also make it clear that Abraham’s faith is foundational and we become descendants of Abraham when we have the same (quality of) faith as Abraham. Also, God’s imputation of righteousness to Abraham is the model for the imputation of New Covenant righteousness (although imputed on the basis of a far greater sacrifice and promises, which is the theme of the book of Hebrews!).

We noted the fact that here will be not a scar, not a wrinkle, not a stain when we see Jesus. We also emphasized the importance of understanding God’s perspective on an individual’s worth and faith in Jesus. The discussion concluded with a reflection on the idea of blamelessness, emphasizing that from God’s perspective, it is already achieved through faith in Jesus.

Abraham’s Legacy and Middle East History

David led a discussion about Abraham’s purchase of a field from the Hittites, highlighting its historical significance and the various rulers and empires, including the Ottoman Empire and Palestinians, that have claimed ownership since. The group emphasized God’s promise to multiply Abraham and make them exceedingly fruitful, leading to the creation of many nations. They identified Ishmael and Esau as nations descending from Abraham and mentioned the Midianites, who lived towards Iraq. The conversation also focused on the Middle East’s historical and geographical significance in the Bible, tracing the roots of various nations back to Abraham, Isaac, and Jacob. The discussion also touched upon anti-Semitism and its effects on Semitic nations.

Circumcision and Baptism: Egyptian and Jewish Perspectives

The group also touched upon the practice of circumcision in Egypt and its potential significance in the story of Moses. They compared Jewish and New Testament perspectives on circumcision and explored the concept of baptism, viewing it as a symbolic act of identification and sanctification.

Biblical Names and Covenant Implications

The team discussed the significance of names and their role in biblical narratives. David highlighted the shift in names, such as Abram to Abraham, and Sarai to Sarah, indicating a turning point and new beginning. The team also discussed the implications of God’s name, Yahweh, being incorporated into the covenant. John noted that the name Sarah, meaning ‘princess’, was used in two distinct dialects. The conversation also touched upon the ancestral links of certain nations to Abraham, including the Arabic nations, Ishmaelites, and the Bedouin tribes. The possibility of tracing these links through DNA was also discussed.

Biblical Tensions and Jewish Contributions

David and the group had a detailed discussion about the biblical story of Sarah and Abraham, focusing on their son Isaac and the promise of the promised seed. The conversation also explored the tension between Ishmael and Isaac and its historical implications. The group then shifted their focus to the intellectual and military pride of the Jewish nation, especially in the IDF. They acknowledged the Jews significant contributions in various fields such as finance, science, entertainment, and Hollywood. The conversation also touched upon a stereotype that Jews rule the world.

Jewish Tradition and Name Changes

The team engaged in a wide-ranging discussion on Jewish tradition, focusing on the significance of name changes like Abram to Abraham and Sarah. They also explored the concept of God’s breath or spirit, linking it to the Holy Spirit and the new covenant. Towards the end, they discussed the perceived bias of the mainstream media and its potential influence. The group also discussed the contributions of Jewish people in various fields and concluded with a reflection on the Jewish community’s emphasis on education and unique perspective on life.

The significance of The Covenant of Circumcision

Circumcision was a physical mark of all that this speaks of. As Abraham followed through all the promises and all that God told him to do, so his righteousness was demonstrated to others, and typified in his flesh by the ‘cutting off of the flesh’. This was also to typify the ‘circumcision of the heart’, that Moses speaks about in Deut. 10:12-22 – a mark of being separated unto God and standing in relationship with Him. (Again, we’ll see how Paul picks this up in the New Testament when speaking of what circumcision typifies.)

Circumcision separates him, and his descendants, from the other nations and identifies them in this new relationship with the Lord God.

Week 3

We concluded last time that the meaning of circumcision for Abraham is simply a sign that this person is a member of the covenant people. But it does go far beyond that as redemption history progresses. It is fundamental for inclusion in the People of God established by the Mosaic/Sinaitic Covenant and has spiritual significance in the New Testament, as well as being a battle ground for Paul and the Gospel of God’s Grace.

Circumcision in the New Testament

The Judaizers of Paul’s time were insisting that faith in Christ was not enough to be saved and to enter into the New Covenant (which, as we have seen, is a direct descendant of the Abrahamic Covenant). As we’ll see in a moment, Paul was equally insistent that it was not.

The contrast is brought out in this comment on the Jewish way of thinking, from https://www.chabad.org/library/article_cdo/aid/1472861/jewish/The-Circumcision-Ceremony.htm

The act of circumcision, marking the completion of the body, is a human act. This teaches us that our spiritual, emotional, moral and ethical perfection requires human effort. G‑d cannot do it for us.

In contrast Paul’s teaching in the New Testament is:

• Circumcision, as a work of the flesh, is anti-Messiah and anti-grace:

Gal 5:2-4 Listen—I, Paul, tell you that if you let yourselves be circumcised, Messiah will be of no benefit to you. Again I testify to every man who lets himself be circumcised, that he is obligated to keep the whole Torah. You who are trying to be justified by Torah have been cut off from Messiah; you have fallen away from grace.

• The impotence of the Law for moral and ethical perfection:

Rom 8:3-4 For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh, so that the righteous standard of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

• A vote of ‘no confidence’ in the flesh – it is worse than rubbish

Phil. 3:3-7 For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh— though I myself could have such confidence. If anyone else thinks he has grounds for confidence in the flesh, I have more: circumcised on the eighth day … But whatever was gain to me I count as loss for the sake of Christ.

• It has to be the work of Christ through faith:

Col 2:11-12 In Him you were also circumcised, in the putting off of your sinful nature, with the circumcision performed by Christ and not by human hands. And having been buried with Him in baptism, you were raised with Him through your faith in the power of God, who raised Him from the dead.

Abraham’s reaction and response to God’s Covenant promises in Gen. 17:17-27; 18:10-15

Abraham fell upon his face – prostrate in worship! But rejoicing in his heart. There are two allusions to laughter in these chapters. Sarah’s was the laugh of incredulity, (Gen. 18:12); but Abraham’s was the laugh of happy confidence, which reckoned on God. He looked his difficulties in the face, and then turned away to the promise of God, and wavered not, but waxed strong, giving glory to God (Rom. 4:20-21). Therefore, he obtained promises for his wife, for Ishmael, and for the coming child, who was to bear the name of Laughter (Gen. 21:6), partly because of this response, and also because he would bring sunshine into the old man’s life.

Abraham’s heart had entwined about Ishmael. But the divine covenant could not be with one who was son of a slave and therefore was not to ‘abide in the house forever’ (John 8:35; Gal. 4:22-23). The covenant is always with Isaac.

In Gen. 21:1-7 we learn that God is faithful. Heaven and earth may pass, but His word cannot fail. We may wait until all human hopes have died, and then, at “God’s set time,” the child is born. Abraham laughed at the first announcement of this event. Later, as Sarah listened to the conversation between her husband and his mysterious guests, she laughed with incredulity. But now, in the joy of long-deferred motherhood, she found that “the Lord had prepared laughter for her,” and so named her child Isaac.

Discussion

David led a discussion on the Abrahamic Covenant, focusing on Genesis 12, 15, and 17. David touched upon the religious and moral implications of circumcision and its spiritual importance. He also emphasized the importance of baptism and its link to circumcision as a symbolic act

Abraham’s Faith and Covenant Discussion

Abraham’s reaction of falling on his face and laughing at God’s promise was interpreted as a sign of joy and faith. The group also discussed the possibility of Abraham’s laughter being a response to God’s promise of establishing an everlasting covenant with his descendants. The significance of circumcision in the covenant and Abraham’s understanding and acceptance of God’s plan was also discussed.

Abraham’s Fertility and Faith Discussion

The participants discussed the story of Abraham and Sarah from the Bible, focusing on their longevity, fertility, and Abraham’s additional children with Keturah and his concubines. The conversation also touched on Abraham’s marriage to a younger woman and the resulting controversy. The participants also engaged in a discussion about Abraham’s faith and his willingness to have children at an older age, as per Paul’s observations in Romans 4:20. The significance of this biblical story for contemporary audiences was also highlighted.

Divine Seed, Abraham’s Faith, and Circumcision Debate

The discussion revolved around the divine seed mentioned in Genesis 3, with participants noting the difficulties associated with its production and the devil’s attempts to obstruct it. We discussed God’s plan and promise, using the example of Abraham and their sons, Ishmael and Isaac. We emphasized that God’s promise is not through the works of the flesh but through faith, and that Abraham’s faith can be a model for both Jews and Gentiles. We also debated the significance of circumcision, with David noting that it was Abraham’s faith, not his circumcision, that made him a father to both groups.

Circumcision: Cultural, Religious, and Medical Implications

The meeting discussed the cultural, religious, and medical aspects of circumcision. We emphasized the significance of circumcision within the context of God’s promises to His people, highlighting its importance in various societies and religious groups. David outlined the strategic implications of circumcision, suggesting that it could potentially weaken fighting men and affect healing times. The discussion also mentioned the circumcision practices in Africa and Malaysia and the biblical story related to Joshua and the Israelites entering the Promised Land in Joshua 5.

God’s Sovereignty and Joshua’s Victory

We discussed the concept of God’s sovereignty and dependence in our lives, drawing parallels from the biblical story of Joshua and the nation of Israel. We emphasized God’s provision of victory, not through human strength, but through divine intervention.

Genesis 18

The meeting went on to focus on Genesis 18 and discussed  the timeline and sequence of events, particularly the actions of Abraham and Sarah, and the Lord’s promise that Sarah would give birth to a son the following year. There was also discussion about Sarah’s age and fertility, with some suggesting it would be a miracle if she conceived a child given her age, while others pointed out that surprise pregnancies in women in their fifties were not uncommon. The discussion concluded with reflections on the significance of these events.

Biblical Verse, Translation, and Interpretation

The team engaged in a discussion about a biblical verse concerning the certainty of a child’s birth. They explored the translation and interpretation of the word ‘life’ in the verse, with David suggesting it could refer to the gestation period of nine months. The conversation also touched upon the fulfillment of prophecies and the biblical story of Abraham and Sarah, focusing on the event of circumcision and God’s intervention. The team also debated the geographical locations mentioned in the story, specifically the journey to and from Gerar.

Genesis 21

The meeting finished with a discussion regarding Sarah, with participants discussing the implications of her age and the dangers of childbirth in those times. The team also explored the significance of God’s spoken word in the Bible, with emphasis on its power and authority in creation, with the fulfilment of God’s word to Abraham and Sarah in the birth of Isaac, the son who was to inherit the promises that God made to Abraham in the Abrahamic Covenant. This highlights just what was at stake when God asked Abraham to take Isaac and sacrifice him (known in Hebrew as ‘The Akedah’ – the binding of Isaac) which we will discuss next time.