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Bryan C. Babcock

Introduction

During the creation narrative, God blesses the first couple saying “be fruitful and increase in number.” This phrase is repeated by God when addressing Noah and Abraham and always in the context of an increasing population. At first reading, the blessing makes total sense. God is addressing the first created humans and the world needs to be populated for mankind to survive and flourish. However, the blessing (conveyed as a command) is repeated to other key figures in the biblical narrative after survival of mankind is secured.

So, what is the intent of the blessing? A literal reading might imply that one is blessed if they have lots of children. If this is the case, then in a modern Western context very few are blessed, as most families have a maximum of two or three children while the biblical norm is eight to twelve. Would the opposite apply? If a couple is not able to have children are they somehow less blessed (or cursed)? Are those families who limit the size of their families blocking or limiting God’s blessing?

These are difficult questions. The key to understanding the phrase “be fruitful and multiply” is through a hermeneutical examination of the passage. The methodology demonstrated in this chapter will explore the use of the phrase “be fruitful and multiply” across the entire canon of Scripture. The goal is to illuminate the intended meaning of the phrase for the initial Old Testament audience. Then to interpret that meaning for a modern Christian reader in light of the New Testament. In other words, what did God mean when he inspired the original author and how should we apply these passages to our modern lives?

Fruitfulness and the Gospel

To begin this study, it is helpful to understand whether the blessings given to Adam, Noah, and Abraham are still relevant in light of the gospel message. Essentially, is the blessing to have children a command for us to have children? Or is this a blessing but not a command? There are religious traditions that take the blessing from Gen 1:28 prescriptively and seek to produce as many children as God allows. If Gen 1:28 is prescriptive today, then the New Testament should support this idea. Therefore, let’s turn to the New Testament and determine in the teachings of Jesus whether there is support this position.

While it is clear that having children does constitute a blessing from God, it is less clear whether the New Testament commands Christian couples to produce children. Jesus lived thirty-three years and did not marry or have children. Galatians 4:4 notes that Jesus was “born under the law.”33 In Matthew 5:17 Jesus declares that he came to fulfill the law, yet Jesus did not marry or have children. Finally, when speaking with Pharisees about marriage and divorce, Jesus mentions that choosing a celibate life or remaining single is a viable option (Matt 19:12). If having children was commanded by God then Jesus, who fulfilled all of God’s commands, would at a minimum have supported this position in his teaching.

The notion that it is acceptable to serve God and not have children is further supported in Paul’s teaching. 1 Corinthians 7:3834 states that it may be better to stay single and devote one’s life to the ministry of God than to be married. In fact, the Apostle Paul’s life stands in conflict with the idea that everyone is commanded to marry and have children as he never marries or produces offspring.

A final note is the topic of infertility. If it is a command for all married couples to have children, then is being infertile somehow a sin or a curse? Nowhere in the Bible does it mention that the inability to have children constitutes a sin or breach of God’s commands. There are examples like with Sarah and Abraham where God choses to delay conception for a specific reason. However, nowhere in the Bible is this mentioned as a response to sin.

Therefore, an initial review of the New Testament reveals that the command to “be fruitful and increase in numbers” must have a deeper meaning than merely a call to have lots of children. To uncover the intent of God’s blessing upon Adam and Eve we must more closely examine where and how these words are used.

Analysis of “Be Fruitful and Increase in Number” in Genesis

Now that we have completed a brief review of the theme of fruitfulness in the gospel let’s turn to explore some of the key early references where God says to be fruitful and increase in number (multiply).

Adam and Eve (Gen 1:28)

The first reference to being fruitful occurs during the creation account of mankind. The NIV translation of the passage begins in v. 26 with “Then God said, ‘Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.’” The passage continues in v. 28 with “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.’” The passage concludes by describing the breadth of mankind’s dominion over all created plants and animals.

In this passage, God creates mankind as the first couple—Adam and Eve. God blesses the two with the promise of children and describes mankind’s role in the stewardship of the earth. The key to understanding God’s blessing is to focus on the broad theological purpose and not merely the act of procreation.

God’s blessing upon Adam and Eve is similar to v. 22 for the created animals. Verse 22 reads: “God blessed them and said, ‘Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth.’” This passage concludes day five of creation and there is no further responsibility of the animals beyond increasing in number.

In contrast, the passage concerning the creation and blessing of mankind has two additional components. First, the verse adds that “God said to them,” thus drawing attention to the personal relationship between God and mankind. Second, the first couple are told to subdue and rule over the earth and all the created plants and animals thereby fulfilling their role as God’s image-bearer on earth (cf. v. 26).35

The focus here is not merely to increase in number—that would make mankind the same as the animals (cf. v. 22). Here, the focus is on why mankind is instructed to multiply and fill the earth. Bruce Waltke states that “Humanity is given a twofold cultural mandate: to fill the earth and to rule creation as benevolent kings (cf. Gen 9:2; Ps 8:5–8; Heb 2:5–9).”36 God’s purpose in creating mankind was that they should rule over God’s other creations on God’s behalf. To effect this purpose Adam and Eve must “be fruitful and multiply.” It is important to note that the verb used to relate God’s blessing is an imperative—thus the blessing is also a command to mankind.

Wenham adds that the dominion of mankind over nature does not give license for the unbridled exploitation and subjugation of nature. While mankind was given a kingly status, this role included the ideal of stewardship and not exploitation. “Ancient oriental kings were expected to be devoted to the welfare of their subjects, especially the poorest and weakest members of society (Ps 72:12–14). By upholding divine principles of law and justice, rulers promoted peace and prosperity for all their subjects.”37 In the same way, acting as God’s representative over creation, mankind is instructed to rule over the environment and all the animals as benevolent kings.

Therefore, the blessing to be fruitful and multiply is not a stand-alone command. The blessing is an agency/task to fulfill God’s purpose of filling the earth with enough people for mankind to act as God’s steward over all of the Lord’s creation. The blessing is given to Adam and Eve before their fall from grace and establishes them as God’s viceroy over creation.

Noah (Gen 9:1–7)

Now let’s turn to explore the third occurrence where God blesses mankind and tells them to “be fruitful and multiply.”38 Chapter 9 of Genesis begins with Noah and his family leaving the ark and providing an offering to God for bringing them to dry ground after the flood waters have receded. The last time God blessed mankind was before the Fall in Gen 3. Between Gen 3 and Gen 8 we learn of the depravity of mankind. Violence and reciprocal killing characterized the communal life of mankind. According to Gerhard von Rad this raised theological questions. After the fall and with the total depravity of mankind did the first command of creation, “be fruitful,” still hold (Gen 1:28)? Did mankind, who had fallen from God’s garden, still have God’s will on its side?39 The theological answer is clearly stated—Yes. God, despite all mankind’s sin, renews his blessing on the new humanity. Similar to the blessing in Gen 1, the verb used to denote the blessing is an imperative relying that the blessing is a command upon mankind.

Verses 1–3 read: “Then God blessed Noah and his sons, saying to them, ‘Be fruitful and increase in number and fill the earth. The fear and dread of you will fall on all the beasts of the earth, and . . . they are given into your hands. Everything that lives and moves about will be food for you. Just as I gave you the green plants, I now give you everything.’”

The content in this passage is like the initial blessing of mankind in Gen 1. God gives a blessing upon the new humanity using the same language to be fruitful, to increase in number, and to fill the earth that was present in Gen 1:28. Derek Kidner finds that while mankind is still in the image of God and humanity still acts as heaven’s viceroy, the effects of sin have darkened the scene. Mankind’s “regime will (now) be largely one of fear (v. 2), his fellow-creatures are now his food (v. 3), and violence will be abroad in the earth (v. 5, 6).”40 The passage ends with a reminder that mankind is created in God’s image (v. 6) and an echo of the command to “be fruitful and increase in number; multiply on the earth and increase upon it.” (v. 7)

The context of the Noahic blessing is the same as the blessing for Adam. God is granting stewardship over all creation to Noah and his descendants. Similarly, the intent for the increase in population is to create sufficient heirs to affect God’s purpose—not merely more people for the sake of increasing the world’s population or because having children is a rewarding exercise.

Abraham (Gen 17:1–27)

Chapter 17 conveys God’s covenant with Abraham. Verses 1–6 read: “When Abram was ninety-nine years old, the Lord appeared to him and said, ‘I am God Almighty; walk before me faithfully and be blameless. Then I will make my covenant between me and you and will greatly increase your numbers.’ Abram fell facedown, and God said to him, ‘As for me, this is my covenant with you: You will be the father of many nations. No longer will you be called Abram; your name will be Abraham, for I have made you a father of many nations. will make you very fruitful; I will make nations of you, and kings will come from you.’”

This chapter is linked to our investigation by the inclusion of two phrases. First in v. 2 with the promise by God that God himself will greatly increase Abraham’s numbers (multiply) and then again in v. 6 where God will make Abraham very fruitful. Before we unpack the meaning in chap. 17, we need to first understand the earlier call of Abraham.

Chapter 17 is the ratification of a covenant that God established earlier in Gen 12. In this earlier passage, God promised Abraham the he would become a great nation with a great name (12:2), all the families of the earth would find blessing in him (v. 3), and he would prosses a land (vv. 1–2, 7). Now God is ratifying and further clarifying that promise through a covenantal address.

It is worth tracing these three aspects of the promise from the call to the covenant in order to demonstrate how chapter 17 brings the promises into sharper focus. Going to a land “that I will show you” in 12:1 becomes “this land” in v. 7. The scope of the gifted land is expanded in 13:15 to “all the land which you can see” and again in 15:18 to “from the river of Egypt to the great river, the river Euphrates.” While these passages provide a general outline for the land granted to Abraham, the nation of Canaan is first explicitly mentioned in 17:8 when God states that “[t]he whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you.”

At the beginning of chapter 12 Abraham is told that he will become a great nation. In 13:16 this promise is explained that Abraham’s descendants will be as numerous as the dust of the earth and again in 15:5, where his descendants will be as many as the stars. The promise begins to be fulfilled in chapter 16 where Abraham fathers a child through whose offspring innumerable offspring would follow. Now in chapter 17 that promise is expanded and explained that Abraham will not just found a great nation (e.g., one nation), but he will father a “multitude of nations” and “kings will be descended from you” (17:4–6).

The nature of the covenant relationship is also defined more clearly in chapter 17 than previously. In 12:3 there was a vague guarantee of protection: those who bless Abraham will be blessed and his disdainers cursed. But this too becomes more explicit. Chapter 15 predicts Egyptian slavery and exodus, but 17:7 announces an eternal covenant with Abraham and his descendants, “in order to be your God and your descendants’ God.”

To mark these great promises, the names of Abram and Sarai are changed to the more familiar Abraham and Sarah, and the national rite of circumcision is instituted as a sign of the covenant between God and Abraham’s descendants. The changing of Abram’s name is significant because names convey meaning. In this case, the original name of Abram was the fusion of two Hebrew words ‘Ab (father) and rām (exalted).41 The changing of the name brings a new component hamôn (multiple). Therefore, the original meaning of Abram’s name was “he is exalted as to his father” (likely referring to God as father); however, it is also possible that the name refers to Abraham as “exalted father.” God is now changing the name to “the exalted father of a multitude” (likely referring to Abraham as the father).

Moving back to explore the linkage to our study of being fruitful and increasing in number, the key is found in 17:6 when God states “I will make you very fruitful . . .” Here the Hebrew root prh (fruit), regularly paired with rbh (multiply), reappears, linking this verse with v. 2. To “be fruitful and increase in numbers” was the first command given to mankind (1:28) and was repeated to Noah in 8:17 and 9:1, 7. Wenham finds that a similar remark is made to Abraham, who like Adam and Noah, stands at the beginning of an epoch in human history. God’s original purpose for mankind, thwarted by the fall and faltering again in the post-Noah period, is eventually to be achieved by Abraham’s descendants.42 Unlike the prior two passages we discussed, the verb used to relate God’s message is no longer an imperative but a reflexive verb. This changes the action from a command on mankind to an action that will be conducted and completed by God himself. Wenham notes that “this change of conjugation suggests that Abraham will be given divine power to achieve this fertility, whereas his predecessors. Left simply to themselves, failed.”43

The key to understanding the passage begins with God’s second speech. Abraham is not simply to become a great nation (12:2) but to become the father of a multitude of nations. His name is changed to confirm that this action, to “father of a multitude” as a lasting guarantee of God’s covenant, will be performed by God. Adam and Noah had simply been told to be fruitful (1:28; 9:1). Here the action is changed so that God will complete what he commands. Abraham will be enabled to achieve the impossible through divine aid. Furthermore, through Abraham God’s plans for humanity will be realized. Indeed, kings will now descend from Abraham. The strong suggestion is that Abrahams offspring will fulfill the other aspect of mankind’s original mandate to have dominion over creation (1:28).

Just as important, however, are the fresh remarks about the covenant (vv. 7–8). Already implicit in 12:1–3 and 15:18, it is now defined more precisely with a view to its confirmation or ratification. This covenant is not simply between God and Abraham but between God and Abraham’s descendants “after you throughout their generations.” It is to be an “eternal covenant.” Similar to the covenant made with Noah, the nature of the covenant demonstrates that a permanent relationship is envisaged, as durable as life itself (cf. 8:20–22; 9:11). This relationship with Abraham’s descendants is to be unique because, unlike the other nations, Israel enjoys a unique relationship with the one true God.

A key feature of the covenant with Abraham and his descendants is their required response. God has taken upon himself the difficult task of providing land, descendants, nations, and kings. All that is left for Abraham and his descendants is to provide a demonstration of acceptance. Abraham is to institute the circumcision of all the males in his household. While this practice was well known in Canaan and the ancient Near East, God commands the practice for those accepting the covenant—investing a singular significance in the practice. The enduring mark of circumcision reflects the eternity of the covenant, the permanent bond between God and Abraham’s descendants (17:13). Most importantly, it is a sign of the covenant (v. 11) that reminds the Israelites of their special spiritual relationship and of their obligation to walk before God and be perfect.

Essentially, circumcision as the sign of the covenant becomes synonymous with being a descendant of Abraham and heir to God’s promises. Therefore, one who is circumcised is grafted into the covenant and the promise of being fruitful, increasing in number, having land, becoming a nation, and being associated with kings.

As with the prior two passages we are left with the hermeneutical question—so what is the point? Is Abraham to be fruitful and increase in numbers merely so that he might 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

Waltke goes on to argue that the promise should also be understood as a reference to the nations that reproduce his faith. Essentially, the descendants of Abraham are the people who follow the theological teaching of God. This cannot be said of the Ishmaelites, the Edomites, or the descendants of Keturah. Significantly, whereas God says that kings will be born from Abraham’s loins, God does not say that of the nations’ Abraham will father.45 Therefore, this passage continues to support and further clarifies that the theological intent is that Abraham will multiply and produce kings so that mankind may act as God’s viceroy and agents on the earth. In addition, that the descendants of Abraham will theologically reach out to all nations of the earth.

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 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 and my brothers?” Looking at this same group of people Jesus rhetorically responds, “Here are my mother and brothers! Whoever does God’s will is my brother and sister and mother” (Mark 3:33–35). In Luke, Jesus forecasts through the parable of the tenants that God will take the vineyard (i.e., the right to be the people chosen to mediate his moral rule) away from Israel and give it to the Gentiles (Luke 20:9–19). In John, Jesus speaks of having other sheep (i.e., the Gentiles) who “are not of this sheep pen” (i.e., physical Israel) (John 10:16). Each of these establishes that all mankind (including Gentiles) can be part of the family of Abraham if they have faith in Jesus.

Paul and Barnabas fulfill what Jesus predicts. Abraham’s physical offspring had the first opportunity to represent God’s rule and mediate the blessing (Acts 3:25). But when the Jews reject the gospel, Paul turns away from them to the Gentiles (Acts 13:46; 18:6). By the second century the church was composed almost entirely of Gentiles. In Galatians, Paul refers to the seed God covenanted to give Abraham as finding fulfillment uniquely in Jesus (Gal 3:15–29).

In Romans, Paul interprets God’s promise to make Abraham a father of many nations in the sense that they reproduce his faith. The church at Rome undoubtedly had representatives from many nations at the center of the Roman Empire. To them the apostle writes,

Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all. As it is written: “I have made you a father of many nations.” He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls into being things that were not. (Rom 4: 16–17)

Paul goes on in Rom 16:20, likely identifying the promised seed of Eve with the church at Rome, which represents the nations subject to his rule: “The God of peace will soon crush Satan under your feet.” However, Paul adds in Romans that God is not yet finished with Abraham’s physical progeny. God always retains a remnant among them who also reproduce Abraham’s faith. Indeed, the apostle implies that they may again become the dominant group among the people of God (see Rom 11).

Finally, using language reminiscent of Gen 17, Rev 7:9 envisions, “there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands” praising God. This passage brings us full circle from the beginning of creation to the fulfillment of the blessing to be fruitful and increase in number. Under the new covenant, Abraham’s spiritual seed fulfills God’s plan to have mankind increase in number and act as God’s viceroy on earth. Most importantly, all of mankind comes together to praise God. This review of the New Testament demonstrates that to “be fruitful and increase in number” is closely tied to the evangelistic goal of spreading the gospel message and increasing the number of believers in Christ.

Implications for and identity with the Modern Christian Church

One test remains for our analysis, and that is to take the exegetical information that we found in our analysis of the theme of “be fruitful and increase in number” and determine how that theme should be applied to the modern church. In Gen 1:28 God blessed Adam and Eve and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.” At face value the blessing is straight forward and simple—go and be fruitful and increase in number—in other words, go have babies.

Therefore, our first hermeneutical take-a-way from the study is that children are a blessing from God. This finding is supported in several passages including Ps 127:3, which explores the theme of legacy and the necessity for God at the center of life. The passage reads: “Children are a gift from the Lord. They are a reward from [God]” (cf. RNIV, Ps 113:9). This theme of children as a gift from God and legacy for the family is echoed in Prov 17:6: “Grandchildren are like a crown to older people. And children are proud of their parents.” In another example, Joseph gives God the credit for providing children when Joseph introduces his children to Israel (his father), who passes along the family blessing (Gen 48:9; cf. 33:5).

Children are clearly a blessing from the Lord and they bring joy to a family and a sense of legacy. However, the core meaning of Gen 1:28 goes deeper. The imperative command of the blessing is to have children so that mankind can 1) fill the earth, 2) subdue creation, and 3) rule over God’s creation. Let’s focus on the second and third points, which are ongoing commands. Our second hermeneutical finding is that the modern church needs to act as God’s stewards over creation.

But what does that mean? When we talk about dominion (rule over), it’s helpful to think of it this way: As God’s image bearers in creation, we were commanded to act as his representatives. We were designed, in a very real way, to show the world what God is like (see Gen 1:26). So, when God gave us the command to rule over the earth, the expectation was to do so in a way that reflected his character. Ezekiel 34:4 unpacks God’s expectation of stewardship. In a tirade against Israel’s kings, God says through the prophet, “You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost. You have ruled them harshly and brutally.”

The dominion that God desires is one that protects the defenseless and gives justice to the oppressed. Applying this to the command for humanity to exercise dominion over creation, we can see that while we rule over creation, we’re called (as stewards) to protect it. The Bible outlines the role of the king in an ancient Near Eastern context. As an ancient Near Eastern king accepts tribute or taxes from his subjects, so too we may receive a bountiful sustenance from the fruits of creation. Yet also as a king should take care of the weak and poor in his kingdom, so too we are called to guard natural beauty, preserve endangered species of God’s creatures, and even to restore the places that we have too often ruled “harshly and brutally.”

Finally, and perhaps most importantly, we need to explore the enduring understanding of being fruitful and increasing in number. As we traced the idea of being fruitful and increasing in number through Adam and Noah to Abraham it became clear that the first fulfillment of God’s promise to Adam was in the Abrahamic covenant.

However, the ultimate fulfillment of the Abrahamic promise for descendants and kings is fulfilled in Christ. With the coming of Jesus as the Messiah, the New Testament demonstrates several points of relationship to the Abrahamic Covenant. First, Jesus is viewed as the one whom God sent to effect the deliverance of Israel from her enemies according to his promises to Abraham (Luke 1:54–55, 68–75). Keith Essex argues that “this deliverance will be accomplished, and the Abrahamic Covenant fully fulfilled, when the Messiah causes the Israelites to repent (Acts 3:25–26). It will be at the time of Israel’s repentance which will lead to the period of restoration of all things spoken by the prophets, including Israel’s possession of and prosperity in the land of Canaan (Acts 3:19–24).”46

Second, the New Testament portrays the nation of Israel as descendants of Abraham’s seed (cf. Luke 16:24; 19:9; John 8:37; Acts 13:26; Rom 11:1). However, being the physical “seed” of Abraham does not necessarily mean that they will experience the fulfillment of the blessings associated with the promise (Matt 8:11; Luke 13:28). Just as with Gentiles, an Israelite must come to faith leading to repentance to experience the Lord’s deliverance and blessing (Acts 3:19–26).

Third, the New Testament calls Gentile believers “the seed of Abraham” because of their adoption by Jesus through faith (Gal 3:6–29). Galatians 3:16 reads, “The promises were spoken to Abraham and to his seed. Scripture does not say ‘and to seeds,’ meaning many people, but ‘and to your seed,’ meaning one person, who is Christ.” This passage specifies that Jesus, as the Messiah, is the seed described in the covenant and the one who conveys the blessings of the Abrahamic covenant to both the Israelites and the Gentiles (cf. Gen 22:17b–18). According to Essex, the church today experiences in Christ some spiritual benefits that Israel and the nations will experience (with physical results) in the future when Jesus implements fully the blessings of the Abrahamic Covenant. The New Testament, like the Old, views the complete fulfillment of the Lord’s promises to Abraham as a future event (Matt 8:11; Acts 3:19–26; Rom 11:25–32).47

Therefore, the individuals in the church enter into the promises of blessing given to those in Christ and to this extent are the spiritual children of Abraham. This is expressly stated in Gal 3:7: “Understand, then, that those who have faith are children of Abraham.” The passage continues: “Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you.’ So those who rely on faith are blessed along with Abraham, the man of faith” (Gal 3:8–9). In other words, those who believe in Jesus are grafted into the promises and blessings given to Adam, Noah, and Abraham.

Galatians 3:7–9 also provides the link for understanding “be fruitful and increase in number” to the modern church. One of the primary goals to increasing in number for the Abrahamic covenant is to enlarge the number of believers in God. This aspect of the promise is now identified with Jesus and with spreading the gospel message and creating a multitude of believers (Rev 7:9). Therefore, perhaps the most important enduring interpretation for “be fruitful and increase in number” is to expand the number of Christians through evangelism, as Matt 28:18–20 commands: “Then Jesus came to them and said, ‘All authority in heaven and on earth has been given to me. Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.’”

Questions for Further Study

Discussion Questions

1) After reading the chapter and in light of Gen 1:28, should the church hold a position on the use of contraception methods after marriage?

2) After reading the chapter and considering Gen 1:28, what should the Christian position be on protecting the environment?

3) The Apostle Paul chose not to have children. Did he violate God’s command in Gen 1:28 to “be fruitful and increase in number”?

Assignments

1) Word Study: be fruitful

There are twenty-nine occurrences of verb to be fruitful (prh) in the Old Testament. Create a chart and identify each of the occurrences with the translation of the verse where the verb is used. In a column to the right of the verse summarize the intent of the use of the verb and whether this use can be linked to the use in Gen 1:28. Below the chart add a concluding paragraph that summarize the different ways that the verb might be translated and the best understanding of the word in Gen 1:28. You may want to use the following link to help with your study: http://biblehub.com/hebrew/6509.htm

2) Word Study: Subdue/Dominion/Rule over

Genesis 1:28 uses two verbs to describe the relationship between mankind and God’s creation. The verb for “subdue” (kbsh) is found in Gen 1:28 and fourteen other places in the Old Testament. Similarly, there are twenty-seven occurrences of verb to “rule over” (rdh) in the Old Testament. Create a chart and identify each of the occurrences with the translation of the verse where the verbs are used. In a column to the right of the verse summarize the intent of the use of the verb and whether this use can be linked to the use in Gen 1:28. Below the chart add a paragraph summarizing the different ways that the verb might be translated and the best understanding of the word in Gen 1:28. You may want to use the following link to help with your study: http://biblehub.com/hebrew/7287.htm and http://biblehub.com/hebrew/3533.htm

3) Comparative Theological Study

Complete a study on the use of Gen 1:28 in different denominations. Summarize the interpretations by three or four different denominations/theological traditions on contraception and the development of families—especially where the theological positions rely upon Gen 1:28 for support. At a minimum, include the Catholic tradition, one Protestant tradition, and the Mormon tradition. Then provide a conclusion with your personal interpretation of Gen 1:28 and how the passage should impact a family’s decision to have children.

4) Interviews

Read Gen 1:28 to five friends (preferably from your church) and ask them what is the meaning of the passage for: 1) Adam and Eve; and 2) the modern church. Summarize their answers and outline where your friends were correct and where they might be wrong in their interpretation.

Bibliography and Recommended Reading

Blaising, Craig A., and Darrell L. Bock. Progressive Dispensationalism. Wheaton, IL: BridgePoint, 1993.

Essex, Keith H. “The Abrahamic Covenant.” MSJ 10 (1999) 191–212.

Kidner, Derek. Genesis: An Introduction and Commentary. TOTC. Downers Grove, IL: InterVarsity, 1967.

Rad, Gerhard von. Genesis. Rev. ed. OTL. Philadelphia: Westminster, 1972.

Saucy, Robert L. The Case for Progressive Dispensationalism: The Interface between Dispensational & Non-Dispensational Theology. Grand Rapids: Zondervan, 1993.

Waltke, Bruce K. Genesis: A Commentary. Grand Rapids: Zondervan, 2001.

Wenham, Gordon J. Genesis 1–15. WBC 1. Dallas: Word, 1987.

———. Genesis 16–50. WBC 2. Dallas: Word, 1994.

33. Unless otherwise noted, Scripture quotations in this chapter are the author’s translation.

34. Cf. 1 Cor 7:25–31.

35. Wenham, Genesis 1–15, 33.

36. Waltke, Genesis, 67.

37. Wenham, Genesis, 33.

38. Cf. 8:17.

39. Rad, Genesis, 131.

40. Kidner, Genesis, 100–101.

41. The name Abram is attested throughout the second- and first-millennium BC Akkadian and Ugaritic texts with the meaning noble birth and he is exalted as to his father. The Akkadian root for rāmu can mean “to love,” which adds “loving father” as a possible (but less likely) translation.

42. Wenham, Genesis 16–50, 22.

43. Ibid.

44. Waltke, Genesis, 47.

45. Ibid.

46. Essex, “The Abrahamic Covenant,” 211.

47. Ibid., 212.