Article 9(b) - Patriarchal History - Abraham Cycle contd.

Disclaimer – The following article is meant for educational purposes only and not for any commercial purpose.

 

By Emmanuel Gomes

Edited by Fr Trevor D'Souza, OFM

In our previous article, we discussed on the literary structure of Genesis 12-50 which consists of Patriarchal History. We also discussed one of the three promises God made to Abraham - the promise of a great nation (Genesis 15). In this article, we will discuss the remaining two promises or covenants God established with Abraham -

1. The Great Name and the Covenant of Circumcision (Genesis 17) 

2. Universal Blessing and the Sacrifice of Isaac (Genesis 22)

The Great Name and the Covenant of Circumcision (Genesis 17)

Before we go into the covenant, we must understand what “Great Name” means. "Great name" was associated with kingship in the ancient Near East, as can be seen from the inscription from Shamshi-Adad I, king of Assyria, ca. 1800 B.C: "I erected a stela in my great name in the land of Lebanon, on the shore of the Great Sea [= Mediterranean]."

In Genesis 16, Abram and Sarai try to expedite the realization of God's promise of descendants, which was taking a long time, by resorting to an ancient practice from the Near East, where servant women were employed as surrogate mothers, using their own natural abilities. Sarai presents Hagar to Abram as a secondary spouse, and Hagar becomes the mother of Ishmael.

Undoubtedly, the author of Genesis does not view this incident in a favorable light. Firstly, the sacred writer notes, "Abram listened to the voice of Sarai" (Genesis 16:2), which echoes God's reprimand to Adam, "Because you have listened to the voice of your wife, and have eaten of the tree" (Genesis 3:17). This recurring phrase draws a parallel between two covenant mediators who heed their spouse's counsel instead of God's commands or promises, ultimately leading them down an imprudent path endangering the covenant. Furthermore, within the broader context of Genesis, the practice of polygamy initiates with the negative figure of Cain's descendant, Lamech (Genesis 4), and such polygamous situations generally result in both short- and long-term familial conflicts in the Old Testament, as exemplified in the strife among Jacob's two wives and two concubines (see Genesis 29-30).

In Genesis 16 we see that Abram's household peace is disrupted as Sarai and Hagar clash. Ishmael, their unintended heir, becomes a forebear of Israel's rivals (Genesis 16:12; 17:11). Abram's faith wavers, prompting God's intervention in Genesis 17:1. Up to this point in Genesis, his name has been Abram (Hebrew for "exalted father"); from now on, his name shall be Abraham (Hebrew for "father of a multitude") (Genesis 17:5).  God changes Abram's name to Abraham, signifying his role in salvation history. The promise of a "great name" hints at future royalty (2 Samuel 7:9), fulfilled in David and Solomon as Israelite emperors. They, like Abraham, are "fathers" of many nations, uniting them in worship in Jerusalem (1 Kings 4:21; Psalm 47:9).

God reaffirms his commitment to the promise of a great name, solidifying it into a covenant. This time, the covenant requires circumcision as a unique sacrifice, symbolizing repentance. The ritual removal of "the flesh of your foreskins" will be "a sign of the covenant between me and you" (Genesis 17:11). Although this ritual may seem bizarre, even irrational, when taken in isolation, when circumcision is located within its narrative context in the Abrahamic Cycle, it makes sense. In contrast to Genesis 16, where Abram tried to fulfill the promise through his own actions, now, God links this covenant to an act of penitence, a sacrificial and penitential act directly tied to the member of his body with which he deviated from God's will. This escalation in the covenant involves a greater personal and costly commitment.

Notably, the covenant specifies that Isaac, not Ishmael, will be the heir, explaining the need for this renewal of the covenant, despite Abraham's protest (Genesis 17:18). Ishmael will still have a part in the earlier covenant promising great nationhood, but the covenant of kingship and "fatherhood of many nations" is reserved for Isaac and his descendants (Genesis 17:20).

What is the Sin of Sodom and Gomorrah?

Sodom and Gomorrah, though important in Abraham's life, are not mentioned again in Israel's history (Genesis 14, 18, 19). The Bible labels their inhabitants as "wicked sinners" (Genesis 13:13). Scholars debate the nature of their sin (Genesis 18:20) : some suggest inhospitality or social injustice, but Genesis highlights a focus on homosexual relations. This is evident when the men of Sodom demand to "know" Lot's male visitors, using "know" as a euphemism for sexual relations (Genesis 19:5, 19:8). 

While later references connect Sodom to social issues, they are not redefinitions of Genesis. And indeed, the prophets associate Sodom and Gomorrah with a lack of social justice (Isaiah 1:9; 3:9), disregard for the poor (Ezekiel 16:46-51), and widespread immorality (Jeremiah 23:14). The New Testament also links Sodom's sin to licentiousness (2 Peter 1:6-7). In response to this debate, the Magisterium of the Catholic Church has clarified that the account of Sodom does in fact refer to "homosexual relations" and continues to teach, on the basis of Genesis 19 and other texts in Sacred Scripture, that while "homosexual persons" must be "accepted with respect, compassion, and sensitivity", "homosexual acts" are acts of "grave depravity" and are "intrinsically disordered". 

Recent archaeological findings support the existence and sudden destruction of Sodom and Gomorrah, reinforcing their historical context - identifying Sodom and Gomorrah with Tall-el-Hammam, a site in what is now the state of Jordan, near the entrance of the river Jordan to the Dead Sea.

Universal Blessing and the Sacrifice of Isaac (Genesis 22)

The last phase of the Abrahamic covenant, known as the "binding" of Isaac in Jewish tradition or the "Sacrifice of Isaac" in Christianity, elevates the promise of "universal blessing" through Abraham's willingness to sacrifice his beloved son without actually killing him.

The removal of potential heirs and the drama around Isaac's birth intensify Abraham's test. Lot is distanced (Genesis 18:16-19:38), Ishmael departs (Genesis 21:8-21). After 24 years, the promise of a son (Genesis 18:1-15, 20:1-18; 21:1-7) is realized when Abram is 99. God then commands Abraham to offer Isaac as a burnt offering (Genesis 22:1-2). Four key aspects of the binding of Isaac stand out.

First, Abraham is commanded to sacrifice his one and beloved son, as Genesis 22 repeatedly refers to Isaac as the "only son" and "whom you love" (Genesis 22:2). This Hebrew term "yahid" conveys uniqueness and love, later reflected in the New Testament when Jesus is called the "only-begotten" and the "beloved Son."

Second, in contrast to artistic depictions, Isaac in the Genesis account is not a child but a young man, referred to as a "young man" (Hebrew na'ar) (Genesis 22:3). Isaac even carries enough wood for the sacrifice, indicating his physical strength. Despite this, he doesn't resist or object when he realizes his father's intentions, willingly offering himself in sacrifice, making it a freely accepted sacrifice (hence the term "sacrifice of Isaac").

Third, Genesis clarifies that God's intention was never to have Isaac put to death; rather, the entire ordeal serves as a test of Abraham's faith. The command to "Go... to a mountain I will tell you" echoes God's earlier directive: "Go... to a land I will show you" (Genesis 22:1; 12:1).

This signifies that Isaac's sacrifice mirrors Abraham's faith journey from his call in Ur of the Chaldeans. While Abraham occasionally doubted during the intervening years, he unquestioningly obeys God's command to sacrifice Isaac, just as he did at the start of his journey.

In Genesis 12, Abraham embarked on a journey that separated him from his past family, and in Genesis 22, he undertakes a journey that symbolizes his separation from his future family, his descendants through Isaac. Abraham travels three days to Moriah, ascends a mountain with Isaac, but is prevented from killing him by God's angel at the last moment.

Because Abraham demonstrates unwavering faith, God elevates the promise of universal blessing to a covenant level, swearing by Himself to bless Abraham's descendants and make them as numerous as the stars and sands. Genesis 22 is a covenant-making episode akin to Genesis 15 and 17, where Abraham consecutively offered (1) animals, (2) his own flesh, and now (3) his only son and heir, Isaac. This signifies an escalation in each instance, with the final promise of universal blessing incorporated into a covenant oath.

Lastly, it's vital to note that Isaac's sacrifice occurs on Mount Moriah (Genesis 22:2-4), later known as the site of Solomon's Temple in Jerusalem (2 Chronicles 3). This connection is crucial because Genesis emphasizes this mountain as the place of future covenant blessing. Abraham prophetically names it "The LORD will provide" (Hebrew YHWH yireh) after the binding of Isaac, signifying that "On the mount of the Lord it shall be provided" (Genesis 22:14). In later Hebrew Scriptures, this "mount of the Lord," corresponds to the Jerusalem Temple mount, forming a wordplay with "Jerusalem" (Hebrew yiru-shalem) and "provide" (vireh) (compare Psalm 76:1-2). In certain Jewish traditions, sacrifices at the Jerusalem Temple symbolize Isaac's sacrifice, representing the forefather's meritorious self-offering for the nation.

The Aqedah, akin to the "Calvary of the Old Testament," marks the pinnacle of Abraham's journey. Despite Abraham's imperfections, including moments of doubt and disagreements with God's will, he demonstrates profound faith when faced with the ultimate test. God's oath, prompted by Abraham and Isaac's willingness to sacrifice everything, establishes the final form of the Abrahamic covenant.

Unlike the circumcision covenant in Genesis 17, which depends on Abraham fulfilling obligations, with penalties for breaches (Genesis 17:14), the covenant stemming from Isaac's sacrifice in Genesis 22 is solely a gracious gift from God ("by myself I have sworn...I will indeed bless you"). It hinges on Abraham's demonstrated obedience ("because you have done this" Genesis 22:16), not on obligations or sanctions. Scholars term such a covenant, where the superior party unilaterally commits, a "grant" covenant, contrasting with a "vassal" covenant where the inferior party has obligations.

No longer relying on human performance but solely on divine commitment, this threefold Abrahamic covenant becomes a perpetual source of hope and mercy for Abraham's "seed" (descendants) and the families of the world (see Exodus 32:13).

Reference -

1. Genesis 12-50 The Patriarchal History (Chapter 6) from A Catholic Introduction to the Bible: The Old Testament by John Bergsma and Brant Pitre