Grace Institute: Genesis: Genesis 12-17: The Abrahamic Covenant

The Abrahamic Covenant Genesis 12-17 February 17, 2008

The Call of Abram (11:27-12:9)

God created humanity in order to share his love and his glory with his creation. But humanity fell, seeking God's glory on its own terms. The depravity of human kind reached such a level that God had to intervene twice: once destroying humanity through a flood; once confusing humanity through the creation of languages and thus spreading the nations throughout the earth. Now the book of Genesis narrows its focus significantly from worldwide events one man, Abram.

God promised that he would save humanity from its fallen state through the seed of the woman. Genesis has traced that seed from Eve to Noah to Terah and his son Abram. God called Terah's son, Abram, while in Ur [1], and he moved his father, his nephew, and his family to Haran . From there, after his father died, God pronounces his covenant to Abraham. This covenant become the foundation of God's interaction with not just Abraham, but an entire nation, and eventually the entire world.

The Covenant of Abraham (Chapters 12, 15, 17)

Background to Biblical Covenants

Covenant Definition

A covenant is a formal agreement or binding contract between two parties. In scripture there are covenants made between two humans (e.g. the covenant between Abraham and Abimelech, Gen. 21:32) and there are covenants made between God and humanity. According to Eaton's Bible Dictionary, the Hebrew word translated as covenant is berith , which:

…is derived from a root which means “to cut,” and hence a covenant is a “cutting,” with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, Jer. 34:19). [2]

Types of Biblical Covenants

Unconditional vs. Conditional

A conditional covenant obligates both God and the human party to certain provisions. God's promises are contingent upon the human party meeting their part of the contract. By contrast, in an unconditional covenant, God obligates Himself to certain definite provisions of the contract, regardless of how human kind responds. It is a promise made by God to the human party, and it is not contingent upon the human party meeting any condition [3].

Eternal vs. Temporal

A temporal covenant expires after a given time or is nullified if certain conditions are not fulfilled within a certain time frame. An eternal covenant has no termination date. The promises are guaranteed, and any “unfulfilled” terms have a yet future fulfillment ahead.

Examples of Biblical Covenants

• The Noahic Covenant (Gen. 9:9)
• The Abrahamic Covenant (Gen. 15:18, 17:2)
• The Mosaic Covenant (Ex. 19:5)
• The Palestinian Covenant (Deut. 30)
• The Davidic Covenant (2 Sam. 7:11-16)
• The New Covenant (Jer. 31:31-34, Luke 22:20)

Ratification of a Covenant

There are a number of ways that covenants are ratified in the bible, including the exchange of sandals (Ruth 4:7) and the exchange of a pinch of salt (Num. 18:19, 2 Chron. 13:5). The most binding covenant, however, is the blood covenant. Originally blood covenants began with the parties drinking each others' blood [4]. This evolved into the sacrifice of an animal, and could include the sprinkling of that blood over the parties (Exodus 24:8), a ceremonial meal involving the eating the sacrifice (Gen. 31:54, Luke 22:20), or the cutting of the animal into two and having the parties walk between the pieces (Gen. 15:9-18, Jer. 34:18). The blood covenant showed the serious nature of the contract and suggested that if they party broke the covenant, it would require their life (Matthew 24:51). It is as if to say, “if I break this covenant, I shall be like this animal.”

Introduction of the Covenant (Chapter 12)

So far as we can tell from the passage, there is nothing special about Abram which provokes God's call on his life. We know for certain his father worshipped other gods (Joshua 24), and it is likely Abram did as well. God's call is entirely His own choice and is not predicated on Abram's righteousness.

God promises to make him a great nation with a great name, and a blessing which will extend through him to the whole earth. Here we see the Messianic promise from Genesis 3:15 reiterated. The seed of Eve which would crush Satan is now resurfacing in the family of Abraham.

All that God requires of Abram is that he has faith in God's promise. Abram places his faith in God, and demonstrates this by moving his entire family to a land of which he doesn't know. This is shown in the New Testament as one of the best examples of faith (Hebrews 11:8).

Assurance of the Covenant (Chapter 15)

In Genesis 15, God comes to Abram and says, “do not fear.” Why is Abram afraid? He has just had a great military victory, rescuing his nephew Lot from Chedorlaomer, King of Elam. He has just plundered Chedorlaomer and ended up even richer than before. Why was this a cause for fear?

As Abram looked over his riches, he realized that he had no heir. All this would have been passed on to his servant, Eliezer of Damascus. Abram's fear was that he would never have a son to pass his legacy. Abram was beginning to doubt the covenant.

So God comes to him in a vision and shows him the stars of the sky, telling him, “so shall your descendents be.” With this demonstration Abram's faith is renewed and he believes the word of God. From that belief, the LORD “reckoned it as righteousness.” In New Testament terms, Abram's salvation, his justification, came through Abram's faith in God's revealed word. He believed in God's word and his hope that through his seed all of humanity would be blessed.

Nonetheless, Abram looks for assurance for the promise of the land. And so, as part of a normal covenant ratification ceremony, Abram brings an animal sacrifice, cutting the animals in too. However, in a marked change from the normal ceremony, only God passes through the cut animals. God is obligating himself to the terms of the arrangement without Abram. This is an unconditional covenant. All Abram must do is believe.

Finally, God explains to Abram why his family must wait to receive the promise of the land. Four hundred years his family would have to be endure oppression and enslavement because there was still a chance that the current inhabitants of the land might still repent and turn to God, for “the iniquity of the Amorites is not yet complete.”

Once again we see the mercy of God. The sin of the Amorites and other inhabitants of Canaan are not immediately punished by God, but He waits, hoping that they would repent. Only after 400 years of second chances would God use the nation of Israel to bring about judgment. Moses repeatedly emphasizes the relenting character of God, so as to reassure the nation of Israel that their role as God's arm of judgment was justified.

The Sign of the Covenant (Chapter 17)

Abram is now 99 years old. Ishmael is 13 years old. From all we can tell, Abram has not heard from God since the birth of Ishmael. God reiterates the promise that he would be the father of a great nation. Now, God institutes a sign to prove the covenant. All males in Abram's household, and all succeeding generations of Abram, would be circumcised. This is God's proof that this is a “everlasting” covenant, never to be broken for eternity. Furthermore God renames Abram (meaning “great father”) to Abraham (“father of a great multitude.”)

Abraham has no reason to doubt this promise, for, in his mind, Ishmael would be the fulfillment of the promise. It seems that Abraham has no reason to think that God's promise would not come through Ishmael. He has apparently given up on the thought that Sarai would be the birth mother of the covenant.

But in a surprise move, God renames Sarai, which means “princess”, to Sarah, which means “princess of the multitude.” The promised seed would not go through Ishmael, but through Sarah. Abraham's response was not one of great faith. This promise seemed so preposterous that he falls down and breaks out laughing. “Oh, come on God,” he says, “she's 90 years old. Let's use Ishmael to fulfill the covenant.” But God reiterates that the seed would not go through Ishmael, but through Sarah's womb.

Even though it sounded unlikely, Abraham comes to believe God and demonstrates it by circumcising his whole household.

The Covenant Expanded & Fulfilled

The Abrahamic Covenant is presented thrice, with each revelation providing an fuller explanation of a particular aspect. Chapter 12 emphasizes the blessing of God on Abraham, his family, and eventually the entire world. Chapter 15 emphasizes the land, outlining the borders of the land to be possessed, along with an explanation as to the delay in the fulfillment. Chapter 17 emphasizes the seed, speaking of the royal line which was to come from Sarah, not Hagar.

The Abrahamic Covenant receives even fuller explanation later in scripture. In fact this covenant becomes the foundation for several other covenants in scripture. Each aspect of the Abrahamic covenant is a kernel for other covenants.

Land: The Palestinian Covenant

In Deuteronomy 29, Moses warns Israel that if they don't keep the law, that God will expel them from the land. The Mosaic covenant is a conditional covenant which requires Israel to maintain obedience to God. In order for Israel to continue to receive the blessing of God requires that Israel obey the commandments of the Torah. This means that the continual dwelling in the land is dependent on their obedience. That is why after centuries of idolatry, God leads Israel into exile, first in 722 BC at the hands of Assyria and in 586 BC at the hands of Babylon.

But the Abrahamic covenant is not conditional. In Genesis 17:8, it is clear that the land of Canaan is to be Abraham's family as “an everlasting possession.” This would seem to contradict the conditional nature of Mosaic covenant where disobedience would result in expulsion from the land.

So Moses clarifies the unconditional nature of the covenant. The expulsion would be only temporary. God will eventually restore the land to Abraham's seed and fulfill the unconditional nature of the Abrahamic covenant (Deuteronomy 30:1-5). Furthermore, not only would they be restored to the land, but God would restore their heart (Deuteronomy 30:6).

Has this covenant been fulfilled? It would appear that after the Babylonian exile that this aspect of the covenant was fulfilled. Yet, due to Israel 's rejection of Jesus as the Messiah, they were once again expelled from the land at the hands of the Roman Empire in 70 AD. More recently we have seen Israel return to the land. Yet this is not a complete fulfillment either, as their borders are no where near those shown in Genesis 17, and the restoration of the heart of Israel is not nearly complete. It would appear that the fulfillment of the Palestinian Covenant will have a yet future fulfillment [5].

Seed: The Davidic Covenant

God's Promise to David

In Genesis 17, God tells Abraham that kings would descend from Sarah. It would be nearly a millennium before the first kings of Israel would arise. The second king of Israel , David, desired to build the temple to the Lord, a house for God. God forbids David from building him a temple, but instead God “will make a house for you” (2 Samuel 7:12). The house of David would not be a physical house but a family dynasty. God is making an agreement with David and his family, called the Davidic covenant, where God promises: [6]

• David's name would be made great (7:9).
• There will be peace and rest for God's people (7:10-11).
• David would have a son who would receive the kingdom (7:12).
• That son (Solomon) would build the temple (7:13).
• Sin will bring judgment, but not removal of the Davidic line (7:14-15)
• The house of David will be an eternal dynasty (7:16).

David is overwhelmed by the unconditional grace of God. Here David wanted to do something great for God, and God responds by doing something great for him. David is overwhelmed and praises the Lord in prayer:

Who am I, O Lord God, and what is my house, that You have brought me this far? And yet this was insignificant in Your eyes, O Lord God, for You have spoken also of the house of Your servant concerning the distant future. (2 Samuel 7:18-19).

Christ as the Near Term Fulfillment

This is the David covenant, and it serves as an extension of the “seed” portion of the Abrahamic covenant.

The seed which began with Eve, was passed through Seth, Enoch, Noah, and Abraham would continue to pass through generations to King David. From David this Messianic line would continue and be established in the eternal throne of Jesus Christ.

The apostle Paul confirms that Christ is the fulfillment of the seed promise to Abraham, for he says:

Now the promises were spoken to Abraham and his seed. He does not say, “And to seeds,” as referring to many, but rather to one, “And to your seed,” that is, Christ. (Galatians 3:16).

Christ as Yet Future Fulfillment

The Davidic covenant did not guarantee that there would always be a son of David on the throne, for the Babylonian exile will end the rule of the Davidic kings. However, the right to rule would remain with this family and will be eventually established for eternity in the coming of the Messiah [7].

Under David , Israel went from moral decay and anarchy to a re-established worship of God in Jerusalem and a strong centralized government. In so doing, David became the type of Christ. The Messiah will come one day to take a fractured nation and bring renewal to Israel and the entire world.

The line of David was to be the line through which the Lord established his sub-regent. Yahweh was still the true king of Israel , and the line of David was to be the family which would rule Israel as the representative of the true King. This would come to its greatest fulfillment, however, in the coming of Jesus Christ, when the line of David is no longer just a sub regent. For in Christ, Yahweh and the Son of David reign in the same person as king over Israel.

Blessing: The New Covenant

The Abrahamic covenant was unconditional. Yet, by violating the Mosaic covenant, Israel was not able to fulfill the third aspect of the Abrahamic covenant; that it, being a blessing to the whole world. Because the Abrahamic covenant is unconditional, the old Mosaic covenant that the Lord had made with Israel is going to have to be reworked. The old covenant had been broken and it depended too much on Israel to keep its part. This new covenant would not rely on Israel's faithfulness to the Law. This new covenant would not require obedience to the Law at all. For, in the new covenant, the Law would be written on the very heart of His people.

"“Behold the days are coming”, declares the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah … But this is the covenant which I will make with the house of Israel after those days," declares the LORD, "I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. (Jeremiah 31:31, 33 NASB)

God would change the heart of His people and they will know their God. Furthermore, this new covenant includes provision for the forgiveness of sins (31:34).

If Israel is to be the means of blessing for the whole world, the question must be asked, “what will keep Israel from falling into sin again?” What is to prevent Israel from breaking the covenant again? It's the new covenant that will prevent this. The new covenant where God indwells the people, where they know Him, and where God forgives them.

This passage is quoted again in Hebrews 8, where the writer says that Jesus is the fulfillment of this prophecy. Indeed, the proclamation by Jesus in the Last Supper declares that he is bringing a “new covenant.” Certainly, then, the hope stated here is partially fulfilled in the covenant given to the church. Our covenant is not one of laws, but of the Spirit. The Law of God isn't written, but dwells within us in the form of the Holy Spirit. We don't need prophets and teachers to tell us the Law. The Spirit himself teaches us. As a result, the Lord is our God and we are His people.

The new covenant is an everlasting covenant where God's law is written on the heart, where God's spirit dwells within (Joel 2:28), and where Israel becomes a blessing to all the nations. God did not send his seed just to restore Israel , but to be a light to all the nations (Isaiah 49:6). The new covenant is made available, not just to Israel, but to all the world.

This is affirmed in Galatians 3:8 as Paul states that the Abrahamic covenantal blessing of all nations is fulfilled in the New Testament opening of the gospel to the Gentiles.

 The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "ALL THE NATIONS WILL BE BLESSED IN YOU." So then those who are of faith are blessed with Abraham, the believer. (Galatians 3:8-9)

Notes

1. Acts 7:25
2. M.G. Easton. “Covenant.” Illustrated Bible Dictionary. (Electronic Edition: E-Sword Software).
3. John Wecks. Classroom notes from “Daniel and Revelation.” Multnomah Biblical Seminary, Spring 2003.
4. James Orr, ed. “Covenant, in the Old Testament.” International Standard Bible Encyclopedia . Electronic Edition, E-Sword software.
5. It should be noted that this is a minority viewpoint found primarily in dispensational theology. Most Christians believe that the church has inherited the promises of Israel and that the fulfillment of the covenant has come through a spiritual fulfillment within the church.
6. Barry Davis. “2 Samuel.” Genesis through Song of Solomon classnotes. (Multnomah Biblical Seminary, Fall 2003), 8.
7. Charles C. Ryrie. Ryrie Study Bible. (Chicago: Moody Press, 1995), 488-489.