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Genesis Vol 3.pdf - College Press

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THE OLD COVENANT 17:1-27<br />

The Child of *Proinise. Sarah, not having mentioned<br />

hitherto in any of the divine promises, is now explicitly<br />

taken into the covenant, and accordingly receives a new<br />

name. (Cf. Gen. 32127-28, Isa. 62:2, Rev. 3:12). In view<br />

of the fact that she is to be the mother of the covenant-<br />

heir, her name will no longer be Sarai, but Sarah (prin-<br />

cess) ; that is; whereas formerly she was Abraham’s prin-<br />

cess only, she is now to be recognized as princess generally,<br />

especially as princess to the Lord. Moreover, it is now<br />

expressly announced for the first time that the Child of<br />

Promise-the promised seed-was to be Sarah’s child; that<br />

he should be born “at this set time in the next year”; that<br />

his name should be Isaac (“laughter”). (Cf. 16:11 on<br />

naming prior to birth). V. 16--“A mother of izatioizs<br />

she shall be; kings of Peoples shall be of her.” This promise<br />

did not include the Ishmaelites or the sons of Keturah<br />

(25: 1-4) : they were not born of Sarah. The Israelites<br />

descended from her, but were only one nation. Hence<br />

this promise must mean that the posterity of Abraham<br />

embraced his spiritual posterity also, i.e., all peoples who<br />

are “grafted” into the seed of Abraham (Gal. 3:26-29;<br />

Rom. 4:11, 12, 16, 17; 11:15-24), Aptly she was named<br />

Sarah: she was to bear the child of promise, to become a<br />

mother of peoples, and a mother of kings. History testi-<br />

fies, of course, that all the parts of this divine promise were<br />

literally fulfilled.<br />

Abraham’s Laughter, v. 7. Interpretations of the<br />

patriarch’s response to this announcement of the identity<br />

of the Child of Promise are varied. For example, Skinner<br />

(ICCG, 295) “Abraham’s demeanor is a strange mixture of<br />

reverence and incredulity.” Cornfeld ( AtD, 67) : “God<br />

was not conceived as impersonal in patriarchal times, and<br />

if we are to understand properly the biblical texts, we must<br />

develop a feeling for a social phenomenon of the times,<br />

the closeness of men to gods, and of the Hebrews to God.<br />

In our society a man who claims to have divine visitors is<br />

26j

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