GOD’S COVENANT WITH ABRAM
GENESIS 15:1-21
written by matias darwin simanjorang
Introduction
As soon as the lecture gave five texts as sources for discussion groups, I have tried to read them and I have checked exegesis to understand them. So when the lecture said that we don’t need to see any comment to do this work, I found guilty because I couldn’t erase what I have read and what I have studied.
The first time I read this text, I found some difficulties; should I read this chapter as a single story? Or do I have to read this text as a two or more separate stories? Does the “vision” in verse one mean that the whole chapter takes place only in one vision? Did Abram actually “do” all things or all things happened in “vision”? If the whole chapter happened in a vision, should, then, I understand the things which were done by Abram as a sequence of events within a vision?
The text seems mixed between narrative and prophecy stories. God is portrayed as a justice God, immanent God and sympathetic God. Abram describes as a faithful but some time complaint about God’s promises.
Division of Genesis 15
Genesis 15:1-6, the promise of a hair
Genesis 15: 7-21, the promise of land
Genesis 15: 7-11, introduction to the promise of land
Genesis 15: 13-16, the signs to Abram’s question?
Genesis 15: 17-21, conclusion of the promise of land
Exegesis of Genesis 15
Genesis 15: 1-6, the promise of a hair
V. 1, “some time after these events” (NAB) is an usual expression which is serve a link to what has done or gone before. This formula refers that “God’s covenant with Abram” has a close relation to the things which happened before, “Abram saves Lot and Abram blessed by Melchizedek” (Gen. 14).
“This word of the Lord came to Abram” is usually found in a prophetic revelation, that is, God’s appearing to a prophet. Was Abram a prophet? Did this formula come as an introduction to Gen. 20:7 which Abram referred to as a prophet?
The Lord said three important point to Abram in v.1. First, “fear, not Abram!” (NAB) This sentence can be “do not be afraid” (NRSV). The Lord encouraged Abram to be not afraid, though he haven’t got any children. The Lord promised that Abram’s thought that he will die without name on earth or without a heir to bring his name and to protect him in his old ages would not happen. Secondly, “I am your shield” means I will protect you and I will send your fear away. Third, “I will make your reward very great”. This can be read as I will do many good things to make your name tremendously great.
Vv.2-3, Abram perceived the Lord’s great covenant with a complaint “O Lord God, what good will your gifts be, if I keep on being childless and have as my heir the steward of my house, Eliezer?” (NAB) If we read this text in today’s conversation, Abram could said “You kidding me. You haven’t give me what I need”, or in annoyance sentence “You don’t understand what are you talking about, you said I will be very great, in fact I have no offspring. You have no enabled me to become a father. What great name would you give me? One of my servant will be my heir. Do you mean this thing a great name?”
V.4-5, “your own issue shall be your heir” (NAB and NRSV), “…one who will come from your body shall be your heir” (The New King James Version), “ one who will come from your very own body son shall be your heir” (English Standard Version). The Lord responses Abram’s protest and gave a strong emphasis that not his servant will take his place, but his own issue. The Lord will give him what he need, even more. His descendant will be like the number of the starts. What is likely impossible to Abram, to God nothing is impossible.
V. 6, after complaint and the Lord made an emphasis that the promise was not an emptiness, Abram accepted the promises of the Lord in faith. He believed the Lord, he loyal to the Lord and the Lord counted it as an “act of righteousness’. Could Righteousness be understood as expressing the right attitude of Abram toward the Lord?
Genesis 15: 7-21, the promise of land
This part seems to be another vision in a different time. The first six verses must be take place in the night and the second most probably take place during the day, even a bit afternoon. Another possibility is the first one takes place early in the morning, before sunrise then other continues after sunrise. For me the first argument seem most likely.
Genesis 15:7-12, introduction to promise of land
Vv. 7-12, after the first covenant, now the Lord “brings” Abram to another important thing, what is land. The Lord promises to give the land, which is the place where they stand and surroundings, as a possession to Abram and his descendants. Abram doesn’t really sure. He looks a bit doubt about the Lord’s promise of the land. He asked the Lord; “How am I to know…? (v.8) (NAB). Abram’s question is like wise to make sure that the Lord will give sign to confirm it. And as an answer to Abram’s question, God asks a sacrifice. God’s answer to Abram rises up a lot of “problem’ to me. Why God ask burnt offering? Does God need it? Does the sacrifice come from Abram’s point of view to beg God to give him what he wants? Is sacrifice a sign of covenant? If so why the first one (vv. 1-6) has not sacrifice? The text shows that the Lord God asks Abram to do so.
Genesis 15:13-16, the signs to Abram’s question?
Vv. 13-16, these verses seem a bit strange for me and we haven’t really talked about them during discussion. In my opinion, in one hand, they are likely out of theme of this chapter. But on the other hand, they could be the signs to Abram’s question in v. 8 “how am I to know”. This part is likewise want to explain more clearly that God controls history. God has planned the history; the history of Abram, his descendants, and other nations.
Genesis 15: 17-21, conclusion of the promise of land
Vv. 17-21, after dialog between God and Abram “a bit run away” from the theme, narrator brings it back to the real theme. V.17 “there appeared a smoking brazier…” (NAB) means the sign of the God’s presence and God accepts Abram’s offering. In the present day this sign most probably like peoples who make covenant and as a proof of agreement they sign a paper which has a seal affixed. As a conclusion of the covenant between God and Abram, narrator replays God’s promise in v. 7.
Conclusion
God’s covenant with Abram I divided to two big part; first, God’s covenant with Abram about hair and second about land. Were they happen in the same vision? I prefer “yes and no”. For me the text does not really give a clear answer to this question. Narrator might be never thought about chronology of time. Nevertheless, the promise of God about hair looks working correctly (cf. Israelite believe that they are descendants of Abraham, Christians and Muslim too, though in a different understanding). But the promise of land looks make “lots of problem” (cf. the history of Middle East).
by. matias darwin simanjorang
