Trajectories - Bryan C. Babcock

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possess land, found nations, and produce kings? Waltke argues that God’s promise to make Abraham a father of many nations should be understood, on the one hand, in a purely biological sense. Through Hagar, Abraham physically “begets” the Ishmaelites (cf. 17:20; 21:13; 25:12–18); through Keturah, the Midianites, among others (25:14). Through Isaac and Rebekah, the Edomistes (cf. 25:23; 36:1–43). This interpretation is validated by the genealogies of Keturah (25:1–4), Ishmael (25:12–18), and Edom (chap. 36).44

      If this is correct, then we should be able to identify the theme of the descendants of Abraham as God’s agents on earth throughout the balance of the Old Testament and into the New Testament.

      Unity of Fruitfulness and Increasing in Number in the Old Testament

      Several passages in the balance of the Old Testament continue the theme of fruitfulness and increasing in number. In the previous section, we found that the theme of fruitfulness was closely tied to the Abrahamic Covenant. This meant that to be fruitful and increase in number is linked to God’s promise that Abraham’s descendants would poses the land given by God, form nations, and generate kings. The sign of this relationship is circumcision. Let’s now turn to explore how this theme of fruitfulness, God’s covenant with Abraham, and the sign of the covenant are lived out in the rest of the Old Testament.

      The theme is evident with Abraham’s heir and continuing throughout the Pentateuch. In Gen 26:4 God repeats the Abrahamic promises to Isaac saying “I will make your descendants as numerous as the stars in the sky and will give them all these lands, and through your offspring all nations on earth will be blessed.” This passage clearly links the blessing of Adam’s fruitfulness with the ongoing Abrahamic covenant. These promises are then relayed to Jacob/Israel and Joseph (Gen 28:3; 35:11; 47:27; 48:4).

      The Bible continues the theme through the time of Moses. As the narrative of Exodus begins, the narrator affirms that “the Israelites were exceedingly fruitful; they multiplied greatly, increased in numbers and became so numerous that the land was filled with them” (Exod 1:7). When giving the Law to Moses, God affirms the link between fruitfulness and the covenant when he states that “I will look on you with favor and make you fruitful and increase your numbers, and I will keep my covenant with you” (Lev 26:9).

      The psalmist supports this interpretation. Below, Ps 87:4–6 anticipates the nations becoming part of the people of God by rebirth:

      “I will record Rahab and Babylon

      among those who acknowledge me—

      Philistia too, and Tyre, along with Cush—

      and will say, ‘This one was born in Zion.’”

      Indeed, of Zion it will be said,

      “This one and that one were born in her,

      and the Most High himself will establish her.”

      The Lord will write in the register of the peoples:

      “This one was born in Zion.”

      This passage supports our theme in two ways. First, biologically the passage demonstrates that the blessing given to Adam and Noah is realized as all the people of the earth are still under God’s dominion. Second, theologically the passage supports the connection to Abraham that those nations who have rebelled against God can be grafted into the promise of Abraham through faith.

      The theme continues into the prophetic texts. The prophet Jeremiah was likely born during the reign of king Manasseh (645 BC) and prophesied from the time of king Josiah’s positive reforms through the downfall and deportation of the Judahites into the Babylonian Exile. Toward the end of Jeremiah’s prophetic activity and just before Judah goes into exile, God foreshadows the exile declaring that the scattering of the Judahites and Israelites is due to the sinful actions of the people and especially the sin of the leaders. However, all is not lost as God will bring them home. God tells Jeremiah “I myself will gather the remnant of my flock out of all the countries where I have driven them and will bring them back to their pasture, where they will be fruitful and increase in number” (Jer 23:4). God ties the promises made to Adam, Noah, and Abraham to the remnant of Israelites that will be brought home from exile in Babylon and provides a clear metaphor that God will gather true believers to himself.

      Ezekiel is a sixth-century BC prophet who was taken into exile in Babylon with the first wave of Judeans in 597 BC. The prophet speaks the word of God to the people who were living in Babylon during the time of the exile. As the exilic period ends, Ezekiel shares a message from God to the people. In this prophecy, God is speaking to the mountains and ground in Israel and Judah about the fate of the exiles. God affirms that the mountains and the landscape have suffered from a lack of attention (because the people were removed). The Lord continues by assuring the fields and trees that a time will come where they are productive again. In v. 11 God begins to discuss the role of the returning exiles and says, “I will increase the number of people and animals living on you, and they will be fruitful and become numerous. I will settle people on you as in the past and will make you prosper more than before. Then you will know that I am the Lord.” This passage continues the link between being fruitful and filling the land that we found with Adam. At the end of the statement we find the “so what” of the prophecy. The fruitfulness and increasing in numbers is not an end in itself. The point is twofold. First, and most importantly, it is so the entire created order will know more about and be in relationship with God. Secondly, the land needs a steward to care for God’s creation. This passage clearly shows that mankind will return to the land so the creation of God may reach its potential.

      The theme of being fruitful and increasing in number is evident throughout the Old Testament. Usually this theme is found in close connection to the Abrahamic covenant and God’s promise of land, progeny, nationhood, and kings. The sign of the covenant is circumcision and it is relevant for us to spend a little time exploring the meaning and relationship of circumcision in the balance of the Old Testament.

      Shortly after the time of the Patriarchs, God speaks to Moses and about the circumcision of the heart as the key sign of the covenant with Abraham (Lev 26:41). In this way, the people of Israel need to repent and commit themselves to God in order to be in relationship. This sentiment is echoed in Deuteronomy when the Lord speaks to Moses from the mountain on what is required to be in relationship. Verses 12–16 read:

      And now, Israel, what does the Lord your God ask of you but to fear the Lord your God, to walk in obedience to him, to love him, to serve the Lord your God with all your heart and with all your soul, and to observe the Lord’s commands and decrees that I am giving you today for your own good? To the Lord your God belong the heavens, even the highest heavens, the earth and everything in it. Yet the Lord set his affection on your ancestors and loved them, and he chose you, their descendants, above all the nations—as it is today. Circumcise your hearts, therefore, and do not be stiff-necked any longer.

      The key to the covenant is not a physical act of circumcision. Instead, God is looking for an act of faith as confirmation of the promises given to Abraham. This circumcision of the heart is again mentioned at the end of God’s covenant with Moses where God will “circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live” (Deut 30:6).

      The connection between the

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