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 circumcision of the heart and relationship with God through the Abrahamic covenant is echoed in the prophets. Turning again to Jeremiah and Ezekiel we find a similar message. In Jeremiah when the people are being warned to repent God calls to Judah and Jerusalem, saying to “[b]reak up your unplowed ground and do not sow among thorns. Circumcise yourselves to the Lord, circumcise your hearts, you people of Judah and inhabitants of Jerusalem, or my wrath will flare up and burn like fire because of the evil you have done—burn with no one to quench it” (Jer 4:3–4). This sentiment is repeated when Jeremiah prophesies about a new covenant of the heart (31:31–34). Similarly, Ezekiel equates unbelievers as “uncircumcised in the heart” (Ezek 44:7–9).
This brief review of fruitfulness in the Old Testament confirms several conclusions. First, God’s promise for mankind to be fruitful and increase in number is supported throughout the Old Testament. Second, the intent to increase in number is in a greater context than just multiplying the population. Third, there is a clear link between God’s promise to increase in number and God’s covenant with Abraham. Therefore, there is also a link between the symbol of circumcision as the sign of the Abrahamic covenant and fruitfulness. Finally, fourth, the intent of increasing in number to become a steward of the earth finds support in the prophetic books.
Implications for Reading the New Testament
Turning to the New Testament, we need to understand how the Abrahamic covenant is fulfilled. The promises of the covenant are effective upon Abraham’s heirs. The Jews at the time of the New Testament understood this literally, either 1) to be under the covenant one had to be born a Jew or 2) one could come under the covenant if they were physically circumcised. The New Testament teaches that anyone could be grafted into the descendants of Abraham (and therefore into the family of God) if they believed in Jesus.
Jesus serves as the link between the people of God (i.e., the spiritual offspring of Abraham) and Abraham’s physical offspring promised in the Abrahamic covenant. At the end of Matthew Jesus asserts his authority over all nations and commissions his disciples to make disciples of all nations, teaching them to obey everything he had commanded them (Matt 28:18–20). Similarly, Mark records a scene where Jesus’s physical mother and brothers stand outside the house where Jesus is teaching. To those seated in the circle around him he asks, “who are my mother
