Gen. 15:6 The Amorite represented all the inhabitants of Canaan. GOD's punishment would fall in the opportune moment.

Gen. 15:17 During a dramatic scene, GOD humbled himself to accept the role of the minor party in this covenant. According to an ancient Hittite pact, a minor dignitary would walk between the bleeding parts of divided animals, to swear an oath of loyalty to his superior: "May the gods do with me as I have done with these animals if I don't fulfill the terms of this covenant!" (see Jer. 34:8-22). Here the LORD also voluntarily placed himself under Abram to seal the pact. This dramatic act prefigures the precious gift of his only Son, who agreed to die on a dreadful cross for the salvation of all mankind. A smoking furnace and a burning lamp: a figure of speech, a phrase in which one substantive modifies the other, in that not two, but one burning fire, his own Shekinah, passed between the divided animals. The LORD was the one who promised; the divine promise was unilateral, unconditional, without this powerful covenant requiring anything from Abram. Abram simply believed. The covenant with Abraham is the Old Testament model for the new covenant in Jesus Christ. (See The Biblical Covenant.)

The Shekinah glory is a visible manifestation of GOD's presence. Although the word isn't found in the Bible, it appears in later Jewish writings. It refers to the time when GOD visibly showed himself, as he did on Mt. Sinai Exod. 24:9-18) and in the Holy of Holies of the tabernacle and in Solomon's Temple when he dedicated it to GOD. The Shekinah descended upon the altar as a shining cloud and illuminated the room. The Shekinah glory ceased with the destruction of the original temple by the Babylonians.

Gen. 15:18 Made a covenant: The Hebrew text says "to cut" a covenant because the animals were parted as a sign of the agreement.

Gen. 16:1-16 Human Effort to Realize GOD's Promise (HBH) Sarah, Abraham's wife, was past the age of childbearing. Thus she and her husband, following the custom of the time, decided that the offspring promise could find fulfillment only if they took matters into their own hands. Sarah presented her slave girl to Abraham as a surrogate mother. In due time a son, Ishmael, was born (16:15-16). This attempt to short-circuit the ways and means of the LORD was to no avail.

Gen. 16:1-4 See section 4 of "TRUTH IN ACTION" at the end of Genesis.

Gen. 16:1-3 Twelve years before Abram believed that GOD would grant him a son. Sarai at the age of 75, had exhausted her faith, and now Abram also weakened. After waiting fifteen more years, he conceived his own plan, which the New Testament defines as a birth "according to the flesh" (Gal. 4:23).

Gen. 16:12 The Ishmaelites wandered freely through the desert, sometimes in conflict with other groups. The true Arabs claim to be descendants of Ishmael. Their brothers are the Israelites.

Gen. 16:13 The GOD who sees: In a vision the Hebrews didn't distinguish an "angel of GOD" (v.7) from GOD Himself. Theophanies (manifestations of GOD) were sometimes produced by angels (see Acts 7:30-32,38,53; Heb. 2:2).

A theophany is any direct, visual manifestation of the presence of GOD. The key word is visual, since GOD makes His presence and power known throughout the Bible in a variety of ways. But even in a theophany a person does not actually see GOD Himself. This is an impossibility, according to Exodus 33:20; I Timothy 6:16; and I John 4:12. What a person sees are the effects of GOD's unmediated presence.

Theophanies proper are limited to the Old Testament. They are most common in the books of Genesis and Exodus; but they also occur in the writings of the prophets, especially in connection with the calling of a prophet. The most frequent visible manifestation of GOD's presence in the Old Testament is the "Angel of the LORD". Other theophanies are the burning bush (Ex. 3:1-6), the pillar of cloud and the pillar of fire (Ex. 13:21-22), the cloud and fire of Sinai (Ex. 24:16-18), and the cloud of the glory of the LORD (Ex. 40:34-38)>

The Shekinah glory that dwelt in the Holy of Holies in the tabernacle and the Temple may also be thought of as a specialized, permanent theophany. Theophanies are never given for their own sake, to satisfy a curiosity about GOD, but to convey some revelation or truth about Him.

In the New Testament Jesus as the physical expression of GOD is a kind of theophany (John 1:14,18; 14:9). But such is the uniqueness of His Incarnation that the word is not entirely appropriate.

The word theophany does not appear in the Bible.

Gen. 16:15 Abram honored Hagar giving Ishmael the name that the woman demanded and that an angel had chosen.

Gen. 17:1-18:15 Reaffirmation of GOD's Promise of an Heir (HBH) Once more the LORD affirmed His covenant intentions. Abraham would be the father of nations (17:1-8), but the nations would be born of Sarah, not Hagar (17:16). As a token of His steadfast loyalty to His covenant pledge, the LORD established the rite of circumcision (17:9-14).

Soon the LORD appeared as the angel of the LORD, revealing to Abraham and Sarah that she would give birth to the promised offspring with the year (18:10).

Gen. 17:1,2 Thirteen more years would pass before GOD would confirm his covenant with Abram. Almighty GOD is a translation of the Hebrew El Shaddai, whose root indicates GOD's sufficiency before human frailty. It's used in Genesis particularly in situations when people are under a lot of pressure and need to find assurance (28:3; 35:11; 49:25).

Gen. 17:5 Changes of name, or a change of character or a special calling belong to GOD. Abram is changed from "eminent father" to "father of a multitude". In spite of his new name, Abraham had still not received the promised son through Sarai (Sarah, v.15), who was already almost 90 years old.

Gen. 17:8 For a perpetual inheritance...the land was given to the chosen people be means of this promise. GOD established an unconditional covenant, valid, whether or not Abraham's descendants were faithful. The land belonged to GOD, and GOD handed it over to his elect.

Circumcision was widely practiced in the ancient world, including the Egyptian and Canaanite cultures. But among these people the rite was performed at the beginning of puberty, or about 12 years of age, as a sort of initiation ceremony into manhood. In contrast, the Hebrew people performed circumcision on infants. This rite had an important ethical meaning to them. It signified their responsibility to serve as the holy people whom GOD had called as His special servants in the midst of a pagan world.

In the Bible's first mention of circumcision, GOD instructed Abraham to circumcise every male child in his household, including servants, "in the flesh of your foreskins" (Gen. 17:11. The custom was performed on the eighth day after birth (Gen. 17:12). At this time a name was given to the son (Luke 1:59; 2:21). In the early history of the Jewish people circumcision was performed by the father. But the surgical task was eventually taken over by a specialist.

Circumcision of the Jewish male was required as a visible, physical sign of the covenant between the LORD and His people. Any male not circumcised was to be "cut off from his people" (Gen. 17:14) and regarded as a covenant-breaker (Ex. 22:48).

Although circumcision was required by the Mosaic law, the rite was neglected during the days when the people of Israel wandered in the wilderness. Perhaps this was a sign that the nation had broken their covenant with GOD through their disobedience. The rite was resumed when they entered the land of Canaan, with Joshua performing the ritual on the generation born in the wilderness.

The Hebrew people came to take great pride in circumcision; in fact, it became a badge of their spiritual and national superiority. This practice fostered a spirit of exclusivism instead of a missionary zeal to reach out to other nations as GOD intended. A daily prayer of strict Jewish males was to thank GOD that he was neither a woman, a Samaritan, nor a Gentile.

Gentiles came to be regarded by the Jews as the "uncircumcision", a term of disrespect implying that non-Jewish peoples were outside the circle of GOD's love. The terms circumcised and uncircumcised became emotionally charged symbols to Israel and their Gentile neighbors. This issue later brought discord into the fellowship of the New Testament church.

Moses and the prophets used the term circumcised as a symbol for purity of heart and readiness to hear and obey. Through Moses the LORD challenged the Israelites to submit to "circumcision of the heart", a reference to their need for repentance. "If their uncircumcised hearts are humbled, and they accept their guilt", GOD declared, "then I will remember My covenant" (Lev. 26:41-42; also Deut. 10:16). Jeremiah characterized rebellious Israel as having "uncircumcised" ears (6:10) and being "uncircumcised in the heart" (9:26).

In the New Testament circumcision was faithfully practiced by devout Jews as recognition of GOD's continuing covenant with Israel. Both John the Baptist (Luke 1:59) and Jesus (Luke 2:21) were circumcised. But controversy over circumcision divided the early church (Eph. 2:11), which included believers from both Jewish and Gentile backgrounds. Gentile believers regarded their Jewish brethren as eccentric because of their dietary laws, Sabbath rules, and circumcision practices. Jewish believers tended to view their uncircumcised Gentile brothers as unenlightened and disobedient to the law of Moses.

A crisis erupted in the church at Antioch when believers from Judea (known as Judaizers) taught the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved" (Acts 15:1-2). In effect, the Judaizers insisted that a believer from a non-Jewish background (Gentile) must first become a Jew ceremonially (by being circumcised) before he could be admitted to the Christian brotherhood.

A council of apostles and elders was convened in Jerusalem to resolve the issue (Acts 15:6-29). Among those attending were Paul, Barnabas, Simon Peter, and James, pastor of the Jerusalem church. To insist on circumcision for the Gentiles, Peter argued, would amount to a burdensome yoke (Acts 15:10). This was the decision handed down by the council, and the church broke away from the binding legalism of Judaism.

Years later, reinforcing this decision, the apostle Paul wrote the believers at Rome that Abraham, "the father of circumcision" (Rom. 4:12), was saved by faith rather than by circumcision (Rom. 4:9-12). He declared circumcision to be of no value unless accompanied by an obedient spirit (Rom. 2:25,26).

Paul also spoke of the "circumcision of Christ" (Col. 2:11), a reference to His atoning death which "condemned sin in the flesh" (Rom. 8:3) and nailed legalism "to the cross" (Col. 2:14). In essence, Paul declared that the new covenant of Christ's shed blood has provided forgiveness to both Jew and Gentile and has made circumcision totally unnecessary. All that ultimately matters for both Jew and Gentile, Paul says, is a changed nature - a new creation that makes them one in Jesus Christ (Eph. 2:14-18)>

(from the "Illustrated Bible Dictionary", pps. 235-236, published by Thomas Nelson Publishing)

Gen. 17:11 The sign of the covenant: Wasn't mentioned during its establishment in chapter 15. Circumcision was a frequent thing in the ancient Middle East, but GOD chose it as a sign to identify the people of Abraham's covenant because it literally affects that part of a man that makes procreation possible. Much later, pride converted circumcision into a symbol of idolatry, that the Hebrews assumed guaranteed GOD's continual favor. As Christian baptism without faith has no meaning, the same is true with the mere circumcision of the flesh (see Rom. 2:25-29).

Gen. 17:12 Circumcision is administered so early because it signals the entry into the covenant.

Gen. 17:15 As both names mean "princess", the name of Sarai was changed to Sarah, to include her in the covenant by her own right.

Gen. 17:17 Abraham...laughed because this was all incredible. His laughter is ironic because "Isaac" means "that GOD made him smile".

Gen. 17:20 Twelve princes alludes to the Ishmaelite tribal chiefs (25:16).

Gen. 17:24-27 For Abraham this sealed his transaction (15:6); for others it was their initiation. Some see here the birth of GOD's people, the counterpart to Pentecost in the New Testament.

Gen. 18:1-8 This is typical Bedouin hospitality, ancient as much as modern. Nothing was too good for the guest. It's still a Bedouin custom in some areas for the host to remain standing while the guest eats. The three men were two angels (19:1) and Jehovah (verses 13,17); he apparently deals with a theophany (see the note for 16:13). Abraham didn't seem, at the time, to recognize who they were (Heb. 13:2).

Gen. 18:9-15 Abraham had laughed before (17:17), and now Sarah did too. GOD's harsher reaction to her (17:19) indicates that she had remained incredulous, and not merely astonished.

Gen. 18:16-19:38 A Blessing on Neighboring Nations (HBH) GOD reminded Abraham that he was the chosen means of blessing the nations (18:18). As an illustration of what that meant, Yahweh revealed to Abraham that He was going to destroy Sodom and Gomorrah, cities whose sinfulness was beyond remedy. Abraham was aware that this implied the death of his own nephew Lot, who lived in Sodom. Abraham exercised his ministry of mediation by pleading with the LORD to spare the righteous and thus the cities in which they lived. Though not even ten righteous ones could be found and the cities therefore were overwhelmed in judgment, Abraham's role as the one in whom the nations could find blessing is clearly seen (18:22; 19:29).

Gen. 18:16-23 Jehovah honored Abraham revealing his plan to destroy the evil cities to him, although in this he was only preoccupied with saving his nephew Lot. Having initiated the process, Abraham shows his feeling of companionship with GOD, insistently interrogating him. He is advancing on the road to faith.

Gen. 19:1-3 See the note for 18:1-8. Unleavened bread is a sign that that meal was prepared easily.

Gen. 19:4,5 The men of the city wished to abuse Lot's visitors sadistically and homosexually. Homosexuality is the only reason given here for the punishment of Sodom. Jude 7 confirms it, although Ezekiel (16:49,50) adds other motives. The customs demanded that the travelers not be attacked. It was later codified in the Mosaic Law (Deut. 10:18,19), and homosexuality had to be punished with death (Lev. 20:13). See also the note for Judges 19:22.

Gen. 19:8 I have two daughters: The virtue of hospitality was transformed into unbelievably vicious conduct. Lot's following steps should have been to risk, if necessary, his own life to protect his guests.

Gen. 19:11 Blindness: This isn't the ordinary Hebrew word for blindness; it probably signifies a brilliant type that caused a momentary inability to see, as occurred to Saul on the road to Damascus. (Although Saul's blindness was such that Ananias had to minister healing to him before he could see again. See Acts 9:8-12,17,18.)

Gen. 19:16 And they laid hold upon him: Like most human beings, Lot was attached to his possessions.

Gen. 19:19 Let it not be that evil reaches me, and I should die: Lot wanted more security than the mountain could offer him. In many aspects this exhibits the footprints of the "present evil age" (Gal. 1:4). The futility in seeking security in temporal things is manifested in Lot's rapid departure (v. 30).

Gen. 19:24 Fire and brimstone seems to refer to a sulfurous fire. Many postulate that GOD sent a severe earthquake accompanied by electrical discharges that set fire to the bituminous substances that abound in that region. See also v.28.

Gen. 19:25 Statue of salt: Salt was an important commercial product of the area. The punishment reached her because she placed her affections in Sodom, not in Jehovah.

Gen. 19:29 GOD remembered Abraham: Lot was saved, not he had been chosen (although he was declared "righteous" II Pet. 2:7), but because of his uncle Abraham.

Gen. 19:31 No man remains on the earth: The girls could see that all the land was devastated. Fearful, preferring incest to prayer, or the search for another solution.

Gen. 19:37,38 Moab is derived from a Hebrew word that means "through our father. The Moabites were later responsible for the worst carnal seduction in the history of Israel (Num. 25). Ben-ammi means "Son of my people". The Ammonites were responsible for the human sacrifices dedicated to Moloch (Lev. 18:21).

After the Israelites defeated Sihon, Balak, the king of the relatively weak Moabites, joined with the Midianites in hiring the prophet-magician Balaam to curse Israel so the Israelites could be defeated (Num 22:1-20). Balaam's mission failed but when the Israelites camped in Moab just before crossing the Jordan River, the women of Moab enticed the Israelites into a form of idolatry that involved ritual sexual immorality. This resulted in GOD's judgment against Israel (Num. 25:1-9).

During the days of the Exodus, the Israelites were instructed by GOD not to associate with the Ammonites (Deut. 23:3). No reason is given in the Bible for such hostility, but the rift between the two peoples continued across several centuries. Later in the history of the Israelites, Ammonites were among the armies allied against King Jehoshaphat; GOD caused confusion among them, and they destroyed themselves (II Chron. 20:1-23).

Gen. 20:1-18 A Threat to the Promise of an Heir (HBH) Abraham's encounter with Abimelech of Gerar (Gen. 20) also testifies to Abraham's role as mediator. He had lied to Abimelech concerning Sarah, maintaining that she was only his sister. Abimelech took Sarah into his own harem, putting GOD's promise of offspring through Sarah in jeopardy. Before matters could proceed further, the LORD revealed to Abimelech that Abraham was a prophet (20:7), one whose prayers were effective. Then the plague that Yahweh had brought upon Abimelech because of his dealings with Sarah was removed in response to Abraham's intercession (20:17). Once more Abraham's function as dispenser of blessing and cursing is evident.

Gen. 20:1 Gerar is located on the caravan route, north of Shur, on the road to Gaza.

Gen. 20:2-18 In the period leading up to Isaac's conception, Abraham's little faith contrasted with GOD's sovereign dominion (v. 6). See the note for 12:11-13.

Gen. 20:7 Is a prophet in the sense that one has received a special gift for intercession and wisdom from GOD.

Gen. 20:12 Abraham revealed what the genealogy of Terah (11:27-32) doesn't say: His wife, Sarah, was in fact his half-sister, something normal in strictly closed societies, such as that of the patriarchal era.

Gen. 20:14-18 Abimelech was terrified and disgusted. He handed over generous presents to gain the favor of GOD and of Abraham. Verse 16 is difficult to interpret, but in spite of that, the meaning is clear: "Here is compensation for any personal injury that your personal honor has suffered".

Gen. 20:17,18 Infertility, in the home as much as the fields, terrified Abimelech. It was vitally important that he, as chief, would serve as an example for his people, having many sons, and animals that multiply.

Gen. 21:1-34 Fulfillment of the Promise of an Heir (HBH) At last Isaac, the covenant son, was born (21:1-7). Through Ishmael, GOD honored His promise that not only the Hebrews but "many nations" would call Abraham "Father" (21:8-21; compare 25:12-18).

Gen. 21:3 Isaac: "Laughter", thus called because "GOD has made me laugh" (v. 6). this was a joyful laugh, but the first laugh of Abraham (17:17) as well as Sarah (18:12) were incredulous reactions to the miracle of Isaac's birth, that they still considered impossible.

Gen. 21:4 See the note for 17:12.

Gen. 21:9 Ishmael was doing something to Isaac that deeply offended Sarah. The Hebrew word translated as mocked can mean "played", "Laughed", or "reproached" (see this use in 39:14). Paul later used the word "persecuted" to describe the way Ishmael treated Isaac (Gal. 4:29).

Gen. 21:10 The New Testament sees in this historic incident the model for both covenants: the law and grace (Gal. 4:28-31).

Gen. 21:12,13 GOD was saying to Abraham that he would provide a place for Ishmael (see the note for 16:12).

Gen. 21:16,17 And GOD heard is another play-on-words regarding Ishmael's name: "GOD hears".

Gen. 21:21 The desert of Paran is a desert plain south of Canaan.

Gen. 21:22-34 In contrast with his previous interchange with Abimelech (chap. 20), Abraham learns here the value of frankness. The scene here in Beersheba occurs 40 km. (24 mi.)from the prior scene in Gerar.

Gen. 21:33 Beersheba: The most important town in the Negev, as much in the ancient world as in the modern; it was a religious center and served as a refuge to Abraham and Isaac, who worshiped there. Centuries later, Amos referred to the character of Beersheba as a religious center (5:5; 8:14).

Beersheba (well of the seven) was the chief city of the Negev. It was situated in the territory of Simeon (Josh. 19:1-2) and was "at the limits of the tribe of the children of Judah, toward the border of Edom in the South" (Josh. 15:21). Midway between the Mediterranean Sea and the southern end of the Dead Sea, Beersheba was considered the southern extremity of the Promised Land, giving rise to the often-used expression, "from Dan [in the north] to Beersheba" (Judg. 20:1) or "from Beersheba to Dan" (I Chron. 21:2).

In Beersheba Abraham and Abimelech, king of Gerar, made a covenant and swore an oath of mutual assistance (Gen. 21:31). Abraham pledged to Abimelech seven ewe lambs to bear witness to the sincerity of his oath; from this transaction came the name Beersheba. It was in the Wilderness of Beersheba that Hagar wandered as she fled from Sarah (Gen. 21:33). Abraham dug a well and also planted a tamarisk tree here (Gen. 21:33) and he returned to Beersheba after GOD prevented him from offering Isaac as a sacrifice on Mount Moriah (Gen. 22:19).

At Beersheba a number of important encounters took place between GOD and man. Here GOD appeared to Hagar (Gen. 21:17), Isaac (Gen. 26:23-33), and Jacob (Gen. 46:1-5). Ancient Beersheba has been identified with a large tract known as Tell es-Saba, situated about three km. (2 mi.) east of the modern city. (from the "Illustrated Bible Dictionary, pub. by Thomas Nelson Publishing, p. 142.

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