Remember, The blessings of the covenant were not restricted to born Israelites but were extended to any servant or sojourning stranger who wished to experience it, as long as he were to be circumcised. After circumcision, the stranger would have the same status before God as the born Israelite: “He shall be as a native of the land” (Exod. 12:48).
Circumcision, therefore, was indispensable (for a male) to be a full member of God’s covenant community. And because Jesus was the Messiah of Israel, it seemed natural that the Judaizers would insist that no Gentile could benefit from His salvation without first becoming a Jew.
By saying that no Gentile could be saved without first joining Judaism, these men were mixing up two distinct concepts: covenant and salvation. Being a member of God’s covenant community did not guarantee salvation (Jer. 4:4, 9:25). In addition, Abraham himself was saved (justified) by faith, which happened before, and not because, he was circumcised (Rom. 4:9-13). Salvation has always been by faith, whereas the covenant was a gracious provision through which God would make Himself and His saving plan known to the entire world. Israel had been chosen for this purpose (Gen. 12:1–3).
The problem, however, was that by too closely associating covenant and salvation, these believers came to view circumcision as meritorious.
God’s saving grace, however, does not operate where human works operate. So, to impose circumcision on believing Gentiles as a means of salvation was to distort the gospel’s truth (Gal. 1:7, 2:3-5), nullify God’s grace (Gal. 2:21), and make Jesus of no benefit (Gal. 5:2).
Furthermore, it was a denial of the universal character of salvation (Col. 3:11, Titus 2:11). Paul could never agree to this type of thinking.
Peter addressed the apostles and elders, reminding them of his experience with Cornelius years before. In essence, his argument was the same one that he had used before the brethren in Jerusalem (Acts 11:4-17). God Himself had shown His approval of Cornelius’s conversion (even though he was an uncircumcised Gentile) by giving him and his household the same gift of the Spirit that He had given the apostles at Pentecost.
In His divine providence, God had used no less a person than Peter to convince the Judean believers that He makes no distinction between Jews and Gentiles with regard to salvation. Even if they lacked the purifying benefits of Old Covenant rules and regulations, the believing Gentiles could no longer be considered unclean, because God Himself had cleansed their hearts. Peter’s final statement sounded very similar to what we would expect from Paul: “We believe it is through the grace of our Lord Jesus that we are saved, just as they are” (Acts 15:11).
James’ main purpose was to demonstrate that God had already provided for Gentiles to join, in a sense, a reconstituted “people of God,” and thus they could be incorporated into Israel. Because of this, his decision was that no further restrictions should be imposed on Gentile converts, other than those that normally would be required from foreigners who wished to live in the land of Israel.
When the letter was read, the church was filled with great joy because of the encouraging message: circumcision was not to be required from Gentile converts. They also raised no objection to the demands of the letter (the fourfold apostolic decree). The first most serious division in the early church was thus reconciled, at least in theory.
At the close of the council, Paul’s gospel was fully recognized by the church leaders in Jerusalem, who extended to him and Barnabas the right hand of fellowship as a sign of acceptance and trust (Gal. 2:9).
Yet, those Jewish Christians who continued to live by the Jewish law would still find it highly problematic to have table fellowship with the Gentiles, who, for all intents and purposes, did remain ritually unclean. This issue is shown, for example, by the incident involving Peter in Galatians 2:11–14. Paul called Peter out on his because Peter withdrew and separated himself from the Gentiles. Initially, Peter was a strong advocate (as Acts 15 records), but somewhere along the line Peter becomes uncomfortable to be with the Gentiles and stops fellowshipping with them. Peter compromised on peer pressure by giving sanction that circumcision was an external right and ignoring the reality that circumcision was a sign of a real change in the heart (spiritual). To preach circumcision is easy (Galatians 5:11), internal is more difficult because it is surrendering matters of the heart such as pride, selfishness, self-will, etc.; and our will. Matters of the heart challenge all of us and are far more difficult to yield.
Romans 4:11 -12 tells us circumcision is a faith experience. Galatia replaced the substance (salvation) with the sign (outward, flesh). The heart must be renewed through the grace of Christ (Galatians 5:6, 6:15; 1 Cor. 7:19).
Speaking Plainly
The penis was the part of the body Abraham was trusting instead of God’s promise. Confidence in the flesh had to be cut out so all Abraham believed in was God’s promise. In the New Testament Jesus went to the cross and crucified all of our flesh, so that we could live by faith in His promises and not in our self-confidence.
For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. Romans 8:3-4
Sarah Laughed Again
Verse 5, 6 and 7 are just one more reminder that God can and does perform miracles. Sarah had laughed in skepticism when she first heard she would bear a child in her old age (Gen. 18:12), but here laughs differently (Gen. 21:6).
6 And Sarah said, God hath made me to laugh, so that all that hear will laugh with me. 7 And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.
The Hebrew word for “laugh” is “tsechoq” or “tsachaq,” and each can mean to laugh in pleasure or derision, in merriment or scorn. While Sarah once had laughed in unbelief prior, now having received the promise of this child, she laughed in pleasure, merriment, and rejoicing. Furthermore, “all that will hear” will “laugh” (rejoice) in this son of the promise.
According to God’s command (Gen 17:19), Abraham named their son, Yitschaq (English: Isaac)—a name derived from “tsachaq” meaning “laughter.”
Hagar and Ishmael Depart – Verses 8-21
Abraham was deeply troubled by the idea of sending Ishmael away, but God reassured him: “Do not be upset over the boy and your servant. Do whatever Sarah tells you, for Isaac is the son through whom your descendants will be counted. But I will also make a nation of the descendants of Hagar’s son because he is your son, too” (Genesis 21:12–13). So, Abraham gave Hagar a food and water and sent them away.
Mother and son wandered aimlessly in the wilderness of Beersheba until their provisions ran out. Then Hagar put Ishmael under the shade of a bush and stepped away, not wanting to watch him die. As she sat down at a distance and wept, the angel of God came to comfort Hagar and reassure her that Ishmael would survive and prosper (Genesis 21:14–18).
The Bible says God was with Ishmael as he grew up in the eastern Sinai Peninsula: “He became a skillful archer, and he settled in the wilderness of Paran. His mother arranged for him to marry a woman from the land of Egypt” (Genesis 21:20–21). When Abraham died, Ishmael attended his funeral (Genesis 25:9), proving that at least occasional and civil communications were maintained between him and his father’s household.
Ishmael fathered 12 sons and a daughter who married Esau (Genesis 28:9, 36:2-3). He lived to the ripe old age of 137 (Genesis 25:17). Scripture says Ishmael’s numerous descendants settled near the eastern border of Egypt and lived in hostility toward all of their relatives (Genesis 25:18).
A Covenant is made with Abimelech – Verses 22-34
Abimelech, king of Gerar, had approached Abraham to make a covenant meant to formalize their relationship. Abraham was living in Abimelech’s land, at his invitation, in spite of Abraham’s earlier deception (Genesis 20). Abraham has agreed to swear not to deceive Abimelech and to deal kindly with him. At the same time, Abraham has expressed his concern that Abimelech’s men have taken his well. A water source, which Abraham had established, had been captured by men under Abimelech’s command. Abimelech claims he knows of no such incident, and agrees to return the rights to this well to Abraham. This well becomes known as Beersheba, which means ‘well of seve’ or ‘well of the oath.”
Now Abraham gives to Abimelech sheep and oxen as a sign of this covenant between them. In the following verses, he will give additional sheep specifically to show a clear resolution to the issue of the disputed well.