Genesis 15:1–6; 16:1–5; 17:18–19

Bible Studies for Life
Samford University and Brookwood Baptist Church, Mountain Brook

Redeemed from Poor Choices

Genesis 15:1–6; 16:1–5; 17:18–19

Trust what God tells you. (15:1–6)

The expression “the word of the Lord came,” so common in the books of the prophets, occurs only here in the Pentateuch, the first five books of the Bible. This link to the prophetic texts gives a special status to God’s promises. This is not “just another” divine word. Furthermore this word comes in “vision,” which reinforces its prophetic quality.

Abraham had followed the Mesopotamian custom, well attested between 2000 and 1500 B.C., that the childless couples could adopt an heir. In some cases the heir would be a former slave. Adoption contracts stipulated that a natural son subsequently born would replace the adopted son as chief heir.

Verse 6 is used prominently in the New Testament (see Rom. 4:3, 20–24; Gal. 3:6; James 2:23). Abram’s faith is “reckoned to him as righteousness.” The verb for “reckon” has a liturgical background referring to when a priest formally declares a gift has been properly offered. In response to Abram’s faith, God is the “Priest” who formally declares Abram is righteous. It is important to note Abram’s righteousness is not the result of any accomplishments or acts of obedience. Rather it is Abram’s faith that has brought him into a proper relationship with God.  

Don’t take matters into your own hands. (16:1–5)

To understand the conflict that ensues in this passage, one must understand the legal customs that were widespread at the time. A wife could give her personal maid to her husband in the event of her own barrenness. Then the child born of the maid was considered the wife’s child. From the legal and moral standpoint, therefore, Sarah’s proposal was completely according to custom. Hagar does conceive but apparently she did not think of disowning the blessing of her womb in favor of Sarah. Rather she delights in it as a triumph over Sarah. Hagar looks “with contempt” at her mistress. Sarah recognizes that her legal status both as wife and as mistress of Hagar is now threatened. Instead of calling Hagar to task, she turns to Abraham, which is the proper legal action since Hagar now belongs to Abraham. Some versions translate Sarah’s cry as “My wrong be upon you.” However, given the husband’s legal responsibility it is better translated, “My wrong is your responsibility.” This cry was the customary legal formula with which one in Sarah’s situation appealed for legal protection.     

Refocus on God’s plan. (17:18–19)

The first baby in Scripture to be named before birth was Ishmael and the second was Isaac. The two boys represent two different births. Ishmael represents our first birth after the flesh; Isaac represents our second birth through the Spirit (see John 3:1–8; Gal. 4:21–31). Isaac is the child of the covenant, and the people of that covenant will inherit the Spirit at the Church’s own birth.  

Chapter 17 concerns binding Abraham to God in radical faith. Yet by verses 17–18, Abraham completely doubts the promise, laughs at its incredulity and appeals to Ishmael, the son already in hand. Abraham is here again presented as the unfaithful one, unable to trust and willing to rely on an alternative to the promise. An echo of this unfaithfulness of Abraham is heard in the disciples who fail to understand and believe the promise of the gospel. Nevertheless by God’s power and grace the promises of a covenant son and a saving Son are both fulfilled and Abraham and the disciples become radical in their faith.