I. Introduction Seven Covenants: The Abrahamic Covenant A. The Wrath of God and the Nations - In his book, Moby Dick, Herman Melville tells the story of Captain Ahab s obsessed quest for revenge against a white whale that had maimed him. Many have understood the story to be a metaphor of humanity s struggle with God. Like a ghost, or an albino, the whiteness of the whale indicates a supernatural terror that mortifies Ahab. In his quest for revenge Ahab brings destruction upon himself and his crew. - The theme of the story appears to be man s struggle with this transcendent, wrathful force, or Presence, that pervades the very shadows of reality. In his book, The Idea of the Holy, Rudolph Otto referred to this supernatural dread as the mysterium tremendum. - In the course of our study we have seen the Nations struggling with this very thing. They sense, and at times, openly experience the wrath of the mysterious presence that pervades all reality. They have been, it would seem, at war with it. The result has been destruction, confusion, chaos, violence, and rebellion. This continues to be the course of the Nations even to this day. For those cut off from God, life in this world can be a cruel and unrelenting ordeal plagued by a disquieting subconscious sense of shame and guilt. B. The Story of Abraham 1. The Blessing of God. - But this has not been the only story we have seen. We have seen the goodness of God manifested in His promise to send the Seed of the Woman to undo what had been done in the Fall of man into sin. We see it in the Grace that was bestowed upon those who began to call upon the 1
Lord. And now we see it in the story of Abram, called by God out of the idolatrous land of Ur to a place of blessing. - Abram represents the other side of God s dealings with humanity. In fact, he will become the very focal point of God s blessings for all the families of the earth. 2. Abram - After entering the land, Abram encounters a number of threats that jeopardize the blessing of God, threats such as famine, wife abduction, strife among brethren, war, and the temptation of riches. This then brings us to our current text. II. Exposition Genesis 15:1-21 A. The Covenant Promised (12:1-3) 1. The Land - The blessing for Abram was to come when he had come to the Land that God would show him. The land itself would become central to his inheritance from God. 2. The seven-fold blessing - I will make you a great nation - I will bless you - And make your name great - And you shall be a blessing. - I will bless those who bless you - And I will curse him who curses you - And in you all the families of the earth shall be blessed. 3. The principle of blessing for blessing 2
-To bless Abram is to bless Abram s God, to curse Abram is to curse Abram s God. - This is the principle by which God will manifest the wickedness of the nations. How they deal with Abram/Israel makes all the difference. B. The Covenant Affirmed (15:1-6) 1. The Word of the Lord (v. 1) - Used only here (vv. 1, 4) in Genesis. - Is the basis for identifying Abraham as a prophet (Genesis 20:7) - Three point admonition: Do not fear; I am your Shield; I am your Reward. 2. Abraham s heir (v. 2-3) - When the Lord promised Abram that his reward would be great, the patriarch immediately asked what he would receive since he was childless. This shows his faith. His vision was not blinded by Bera s offer (14:22-24); Abram still had only one hope, the original promise God had given (12:2-3). His concern was expressed by a marvelous word play on his household servant s origin: this Eliezer of Damascus (Dammeśeq) is the possessor-heir (ḇen mešeq, lit., son of possession ) of my estate (15:2). 1 - Abram uses the play on words to emphasize to God the situation regarding his lack of an heir. - This is also emphasized by the parallel statement in verse 3. - Abram is questioning God regarding His promise. 1 John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary : An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1983-), Ge 15:1 3. 3
3. The promise of heirs (v. 4-5) - God reaffirms his promise by noting that Abram s heir would not be a servant, but from his own body. - Furthermore, there would not be just one heir, but numerous heirs, like the stars of heaven. 4. Abram s belief (v. 6) - His questions answered, Abram believes in the Lord. He receives God s promise as fact. - As a result of his belief Abram is declared to be righteous. This then is the fruit of faith, as it were. After Seth men began to call upon the Lord, doing so they, like Noah, received grace. Through Abram, it was demonstrated that the means of receiving grace was through faith. Now we see that the fullness of the blessing of grace is to be declared righteous. - This is immensely important in regards to redemption. It demonstrates that righteousness is reckoned for faith. This verse is referenced three times in New Testament discussions of the role of faith in redemption. (Rom. 4:3; Gal. 3:6; James 2:23) - According to the NAC, The text emphasizes that Abram entrusted his future to what God would do for him as opposed to what he could do for himself to obtain the promises. 2 - Consider this in regards to Abram s refusal to be made rich by the king of Sodom. He believed God, but was experiencing a moment of uncertainty. But now, his faith has been reaffirmed. C. The Covenant Ratified (7-21) 2 K. A. Mathews, vol. 1B, Genesis 11:27-50:26, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2007), 166. 4
1. Nature of the Covenant - Contractual agreement based on suzerain-vassal treaties of the ancient world. 2. Prologue (v. 7-8) - The historical prologue to the covenant names the parties of the covenant and remembers God s beneficence toward Abram. 3 - Abram looks for a sign because up to this point he has only roamed the land and has no assurance that he will possess it as promised. 3. The covenant ceremony (9-21) a. Preparation of the sacrifices (9-11) - The cutting in two indicates the consequences of failure for the parties involved in a suzerain-vassal treaty typical of the ancient world. (Jeremiah 34:18-19) - The attack of the vultures is prophetic of the threat posed by the nations against the blessing. This is made clear in the prophetic utterance in the following verses. b. Prophetic utterance (v. 12-16) - A deep sleep fell upon Abram; and behold, horror and great darkness fell upon him. - Abram now encounters God in His holiness. He is in the grip of the terror of the Lord. 3 K. A. Mathews, vol. 1B, Genesis 11:27-50:26, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2007), 170. 5
- This is a preview of the experience of the prophets who receive the Word of the Lord in visions, dreams, and dark sayings. - The prediction concerned Israel s suffering under bondage in Egypt which is necessary because the iniquity of the Amorites is not yet full. God suffered 400 years before He brought judgment on them. c. Passing between the pieces (v. 17-21) - a smoking oven and a burning torch that passed between those pieces. - The oven and torch preview the pillar of cloud and fire that follow Israel in the wilderness. They are indicative of God s holiness For our God is a consuming fire. (Hebrews 12:29) - By passing through alone, God indicates that fulfillment of the covenant rests solely with him. Abram has already met the conditions for the covenant when he left Ur and traveled to the land of Canaan. III. Application - And so God establishes His covenant with Abram, a covenant that promises blessing for all the families of the earth. A. Recognize the Terror of the Lord 1. God is by nature to be feared. - What is significant about this scriptural story is that the disciples fear increased after the threat of the storm was removed. The storm had made them afraid. Jesus action to still the tempest made them more afraid. In the power of Christ they met something more frightening than they had ever met in nature. They were in the presence of the holy. We wonder what Freud would have said about that. Why would the disciples invent a God whose holiness was more terrifying than the forces of nature that provoked them to invent a god in the first place? We can understand it if people invented an unholy god, a god who brought only comfort. But why 6
a god more scary than the earthquake, flood, or disease? It is one thing to fall victim to the flood or to fall prey to cancer; it is another thing to fall into the hands of the living God. Hebrews 10:31. 2. We are indeed powerless before God. - Jonathan Edwards made it clear in his sermon Sinners in the Hands of an Angry God that it is His mere whim that the wicked do not plunge immediately into an eternal hell. - Luke 12:4 5. And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him! B. Understand the Goodness of God. 1. Contrasted with His severity - Romans 11:22. Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off. 2. In the example of Abraham - Isaiah 41:8. But you, Israel, are My servant, Jacob whom I have chosen, The descendants of Abraham My friend. 3. In the gift of salvation - Romans 2:4. Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance? - 1 John 4:18. There is no fear in love; but perfect love casts out fear, because fear involves torment. - Romans 4:20-5:2 7