Genesis

IN response to Abraham’s faith (Gen 15:6) God entered into solemn covenant with him, assuring him of the certainty, while revealing still more of the meaning, of the Divine promises concerning him and his seed. In this section covenant is the key word.

At the basis of the covenant was God’s character and revelation to Abraham, and on this foundation everything else rested.

The covenant was introduced by the solemn announcement of the Divine Name, "I am Jehovah."This was the bed-rock of all; God’s unchanging and unchangeable presence and character.

Then came the significant reminder of what God had already done for him. That brought thee out of Ur of the Chaldees. Abraham had already been redeemed, and this fact was the foundation of, and was intended to be a factor in, the rest of God’s dealings with him.

Following this came the renewed declaration of the Divine purpose. To give thee this land to inherit it. God again reminds and assures Abraham of His object in bringing him out of his own land. The purpose is once more stated clearly and plainly.

Abraham met this new assurance of God with an earnest desire for a proof. He makes his appeal for knowledge. This was what he needed; knowledge, certitude.

He also sought from God some assurance. "Whereby shall I know?" He desired some outward and visible guarantee and pledge.

And yet it must be observed that he did not require a sign in order to believe, but after and on account of believing. It was not faithlessness, but a desire for confirmation. He fully believed God’s Word, and yet wondered how and when it would be fulfilled. Contrast Mary’s attitude (Luk 1:34) with that of Zacharias (Luk 1:18), though her words were practically the same. Abraham’s attitude might well be summed up and illustrated by the words, "Lord, I believe; help Thou mine unbelief" (Mar 9:24).

The Divine instructions are now given. "Take for Me an heifer," etc. The heifer, goat, and ram were to be three years old, signifying maturity in the offering. These, with the dove and pigeon, were afterwards found associated with the Mosaic aw (Exo 29:15; Num 15:27; Num 19:2; Deu 21:3).

Then Abraham proceeded to fulfill the requirements connected with the solemnities of a covenant. "Took . . . divided." See Lev 1:6. Having divided the animals, he places the corresponding pieces opposite to each other, and the one bird opposite to the other, leaving a passage between. This was the usual form of agreement and contract, the two parties walking in procession along the pathway just made, and thereby signifying their agreement (Jer 34:18). The idea underlying this was that of a covenant by means of sacrifice (Psa 1:5). The blood-covenant was a well-known primitive method of ratifying solemn agreement.

We are now able to notice how Abraham prepared to receive God’s assurance and further revelation.

Faithfulness was the first and leading proof of Abraham’s readiness. He had obeyed exactly according to the command of God, observing to the letter what God required. This is ever the true attitude for fuller teaching and deeper blessing.

Watchfulness was another feature of his attitude at this time. While waiting God’s time he kept guard over the carcasses, and kept away the birds of prey. We see how spiritual attitude underlies this act.

Nor are we wrong in thinking that receptiveness characterized him. The supernatural slumber (cf. Gen 2:21) prepared Abraham for the reception of God’s revelation by detaching him from all things earthly which might divert his attention, and prevent the full teaching having its effect upon his life. The dread that fell upon him was doubtless due to the consciousness of a Divine presence overshadowing him.

A fourfold revelation now comes from God and Abraham is told of remarkable experiences which should accrue to his seed.

His seed is to endure great privation (Gen 15:13). Exile, bondage, and affliction are the three elements of this privation. He was to learn the meaning of heirship through suffering. (Cf. Rom 8:17.)

N.B. - The term of 400 years seems to be a round number for 430 (Exo 12:40; Act 7:6; Gal 3:17). The 430 years may date from the birth of Isaac or from the death of Jacob, according to the computation chosen.

His seed is to witness the display of great power (Gen 15:14). The nation that would cause trouble to his seed would be punished, and his seed should come forth with abundant provision by God’s help.

He himself is to experience great peace (Gen 15:15). This is the first hint that Abraham himself was not to realize personally the fullness of God’s purpose. God leads us step by step without revealing everything at once; and as revelation after revelation came to Abraham the horizon of God’s purpose extended wider and wider. Abraham is to die in peace and be buried in a good old age. He is to be gathered to his fathers which means, as they were not buried in Canaan, that he would be with them in Sheol.

And he is called to exercise great patience (Gen 15:16). Another hint of the wide sweep of the Divine purposes. Other factors were at work, and many conditions had to be fulfilled before God’s purpose could be completely realized.

After the revelation of God’s will comes the Divine assurance in the form of a covenant.

The symbolical action is noteworthy (Gen 15:17). A cylindrical fire-pot and a fiery torch combined to symbolize and express the Divine presence (Exod. 19), and in condescension to Abraham and his experience this symbol of the Divine presence passed along the pathway made between the birds and the animals, thus ratifying the covenant and giving God’s servant a Divine guarantee.

Then comes a special assurance (Gen 15:18-21). God now reveals to His servant the precise limits of the land promised to him. It seems pretty clear that the two rivers referred to must be the Nile and the Euphrates, thus giving those complete boundaries of the Holy Land which have never yet been fully realized. (Cf. 1Ki 4:21; 2Ch 9:26.) God’s promises still await their perfect fulfilment, for His covenant with Abraham is absolutely unconditional, and will be realized in His own time.

The study of the Divine covenants of the Bible is ful1 of the profoundest interest: (1) With Noah, (2) with Abraham, (3) with Moses and Israel, (4) the New Covenant. Each has its own characteristic features and elements; and only one, the Mosaic, is conditional, a covenant of works. The other three are covenants all of grace. Consider now the meaning and message of this Covenant.

1. The Divine Action.

It is noteworthy that God only passed through the pieces and not Abraham as well. This clearly shows that a Divine covenant is not a mutual agreement on equal terms between two parties, but a Divine promise assured and ratified by means of a visible pledge of its fulfilment. This at once takes the Divine covenant out of the category of all similar human agreements. It is divinely one-sided. God promises, God gives, God assures (Heb 6:17).

2. The Human Attitude.

What, then, is man’s part in this covenant? Simply that of a recipient. God gives; Abraham takes. What shall I render unto the Lord? ... I will take (Psa 116:12-13). The attitude of the believer in response to this covenant of grace is fourfold: (1) A feeling of deep gratitude, (2) a response of whole-hearted trust, (3) an expression of hearty thanksgiving, (4) a life of loyal obedience.