The last scene of circumcision involved everyone: not only Ishmael, but all the males of Abraham’s household were circumcised (Genesis 17:23-27). The word kol, “all,” “every,” is repeated four times (Genesis 17:23, Genesis 17:27). It is against this inclusive background that God appears to Abraham to confirm the promise of a son “Isaac.”

Read Genesis 18:1-15 and Romans 9:9. What lessons of hospitality do we learn from Abraham’s reception of his visitors? How do you explain God’s response to Abraham’s hospitality?

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It is not clear whether Abraham knew who these strangers were (Hebrews 13:2), even though he acted toward them as if God Himself were among them. He was sitting “in the tent door in the heat of the day” (Genesis 18:1, NKJV), and because visitors are rare in the desert, he was probably longing to meet with them. Abraham ran toward the men (Genesis 18:2), although he was 99 years old. He called one of these persons Adonai, “my LORD” (Genesis 18:3), a title often used for God (Genesis 20:4, Exodus 15:17). He rushed around them in the preparation of the meal (Genesis 18:6-7). He stood next to them, attentive to their needs and ready to serve them (Genesis 18:8).

Abraham’s behavior toward heavenly strangers will become an inspiring model of hospitality (Hebrews 13:2). In fact, Abraham’s attitude of reverence conveys a philosophy of hospitality. Showing respect and care toward strangers is not just a nice gesture of courtesy. The Bible emphasizes that it is a religious duty, as if directed at God Himself (compare with Matthew 25:35-40). Ironically, God is more identified with the hungry and needy foreigner than with the generous one who receives them.

On the other hand, the divine intrusion into the human sphere denotes His grace and love toward humanity. This appearance of God anticipates Christ, who left His heavenly home and became a human servant to reach humankind (Philippians 2:7-8). God’s appearance here is evidence for the certainty of His promise (Genesis 18:10, NKJV). He sees Sarah, who hides herself “behind him” (Genesis 18:10) and knows her most intimate thoughts (Genesis 18:12). He knows that she laughed, and the word “laugh” is His last word. Her skepticism becomes the place where He will fulfill His word.

<–Tuesday Thursday–>

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This video is produced by the South Pacific Division Discipleship team.

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Read Genesis 17:1-19 and Romans 4:11. What is the spiritual and prophetic significance of the circumcision rite?

Abram’s lack of faith, as seen in the preceding story (Genesis chapter 16), broke the flow of Abram’s spiritual journey with God. During that time God was silent. For the first time now, God speaks again to Abram. God reconnects with Abram and brings him back to the point when He made a covenant with him (Genesis 15:18).

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Now, though, God gives him the sign of that covenant. The meaning of circumcision has been long discussed by scholars, but because the rite of circumcision involves the shedding of blood (see Exodus 4:25), it could be understood in the context of sacrifice, signifying that righteousness was imputed to him (compare with Romans 4:11).

It is also significant that this covenant, signified by circumcision, is described in terms that point back to the first Messianic prophecy (compare Genesis 17:7 with Genesis 3:15). The parallel between the two texts suggests that God’s promise to Abram concerns more than just the physical birth of a people; it contains the spiritual promise of salvation for all the peoples of the earth. And the promise of the “everlasting covenant” (Genesis 17:7) refers to the work of the Messianic seed, the sacrifice of Christ that ensures eternal life to all who claim it by faith and all that faith entails (compare with Romans 6:23 and Titus 1:2).

Interestingly, this promise of an eternal future is contained in the change of the name of Abram and Sarai. The names of Abram and Sarai referred just to their present status: Abram means “exalted father” and Sarai means “my princess” (the princess of Abram). The change of their names into “Abraham” and “Sarah” referred to the future: Abraham means “father of many nations” and Sarah means “the princess” (for everyone). In parallel, but not without some irony, the name of Isaac (“he will laugh”) is a reminder of Abraham’s laughter (the first laughter recorded in the Scriptures, Genesis 17:17); it is a laughter of skepticism or, maybe, of wonder. Either way, though he believed in what the Lord had clearly promised him, Abraham still struggled with living it out in faith and trust.

<–Monday Wednesday–>

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