G-d's Covenant with Abram

Then a fugitive came and told Abram the Hebrew.  Now he was living by the oaks of Mamre the Amorite, brother of Eshcol and brother of Aner, and these were allies with Abram.  (Genesis 14:13)

The Hebrew phrase translated as "allies" [בַּעֲלֵי בְרִית- ba'ali brit] literally means "possessors of covenant" with Abram.  We do not know the details of Abram's covenant with these men other than it allowed him to live in peace with them near the oaks of Mamre.  This existing covenant relationship will play an interesting role as we read about G-d's covenant with Abram.

G-d's Covenant with Abram

We find the details of G-d's covenant with Abram given in Genesis chapter 17:

Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, "I am God Almighty; Walk before Me, and be blameless.  "I will establish My covenant between Me and you, And I will multiply you exceedingly." Abram fell on his face, and God talked with him, saying, "As for Me, behold, My covenant is with you, And you will be the father of a multitude of nations.  "No longer shall your name be called Abram, But your name shall be Abraham; For I have made you the father of a multitude of nations.  "I will make you exceedingly fruitful, and I will make nations of you, and kings will come forth from you.  "I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you.  "I will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God." God said further to Abraham, "Now as for you, you shall keep My covenant, you and your descendants after you throughout their generations.

"This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised.  "And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you.  "And every male among you who is eight days old shall be circumcised throughout your generations, a servant who is born in the house or who is bought with money from any foreigner, who is not of your descendants.  "A servant who is born in your house or who is bought with your money shall surely be circumcised; thus shall My covenant be in your flesh for an everlasting covenant.  "But an uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant."

Then God said to Abraham, "As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name.  "I will bless her, and indeed I will give you a son by her.  Then I will bless her, and she shall be a mother of nations; kings of peoples will come from her." Then Abraham fell on his face and laughed, and said in his heart, "Will a child be born to a man one hundred years old?  And will Sarah, who is ninety years old, bear a child?" And Abraham said to God, "Oh that Ishmael might live before You!" But God said, "No, but Sarah your wife will bear you a son, and you shall call his name Isaac; and I will establish My covenant with him for an everlasting covenant for his descendants after him.  "As for Ishmael, I have heard you; behold, I will bless him, and will make him fruitful and will multiply him exceedingly.  He shall become the father of twelve princes, and I will make him a great nation.  "But My covenant I will establish with Isaac, whom Sarah will bear to you at this season next year." When He finished talking with him, God went up from Abraham.  (Genesis 17:1-22)

The Covenant

• Introduction- Genesis 17:1-3
• Parties-
  • The covenant is G-d's (Genesis 17:4)
  • The covenant is made with Abram (Genesis 17:4)
  • Abram's name is changed to Abraham (Genesis 17:5).
    It is by this name that he enters into G-d's covenant.
  • Sarai's name is changed to Sarah (Genesis 17:15).
  • The covenant is made with Abraham's descendants (Genesis 17:4)
    but only his descendants through Isaac (Genesis 17:19)
• Covenant Responsibilities-
  • Required actions-
    • Every male of Abraham's household shall be circumcised (Genesis 17:10-11)
    • Every male child of Abraham's household in the future shall be circumcised when he is eight days old (Genesis 17:12)
    • Servants or slaves who are purchased who are not of Abraham's lineage shall be circumcised (Genesis 17:13)
    • A male who is not circumcised in the flesh of his foreskin shall be cut off from his people (Genesis 17:14)
  • Prohibited actions-
  • Benefits
    • G-d will make Abraham exceedingly fruitful
      • Abraham will become nations (Genesis 17:6)
      • Kings will come forth from Abraham (Genesis 17:6)
    • The Land, from the river of Egypt as far as the great river Euphrates; the land of the Kenite and the Kenizzite and the Kadmonite and the Hittite and the Perizzite and the Rephaim and the Amorite and the Canaanite and the Girgashite and the Jebusite, is given to Abraham and his descendants after him (Genesis 17:8).
    • G-d will be the G-d of Abraham's descendants (Genesis 17:7, 17:8)
      ["...to be G-d to you...", "...and I will be their G-d."] through Isaac (Genesis 17:19, 21), even though G-d also promises to make a great nation of Yishma'el (Genesis 17:20).
  • Penalties-
    • An uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people (Genesis 17:14)
• Conditions for perpetuation
  • The covenant is specified to be for Abraham and his descendants throughout their generations for an everlasting covenant [l'brit olam] (Genesis 17:7)
• Enumeration of witnesses - none given
• Covenant sign- circumcision of males' foreskin on the eighth day (Genesis 17:10-13)
• Covenant seal- none given

Observations

The Covenant Belongs to G-d

In the twenty-two verses that detail G-d's covenant with Abram, we find the phrase "My covenant" nine times.  G-d makes it abundantly evident that the covenant is His.  As was noted in the previous article of this series, the ownership of and authority in His covenants is G-d's alone.  Only He has the authority to initiate a covenant and can bring something of value to the covenant.  We have nothing to offer Him except things that are already His.

A Covenant of Grace

As with all of G-d's covenants, this covenant with Abram is extended as a measure of G-d's grace.  Abram did nothing to merit this covenant with G-d.  We find that G-d approached Abram before he had faith.  Scripture tells us that Abram was reckoned [וַיַּחְשְׁבֶהָ - v'yachashav- considered, credited as] with righteousness as a consequence of his faith (Genesis 15:6). To paraphrase the l'olam y'hay adam prayer of the ancient believers:

It is "not in the merit of Abram's righteousness but in the merit of G-d's abundant mercy" that Abram was shown grace and G-d established His covenant with him.

An Everlasting Covenant

Three times in this passage (Genesis 17:7, 13, 19), G-d describes the covenant as an "everlasting covenant" [בְּרִית עוֹלָֽם - brit olam].  As noted previously, the Hebrew word olam is used in various passages to describe G-d's eternal and everlasting nature.

As an expression of the character and nature of G-d (graceful, merciful, Savior, Sovereign, etc.), it stands to reason that the covenant itself is eternal and is, in this way, also an expression of the Eternal G-d.  The word olam is used again in this passage to inform Abram that the land of Canaan will be an "everlasting possession" for Abram and his descendants.  This leads us to the next point.

A Covenant of the Land

This is not a salvation covenant.  Instead, it is the covenant through which G-d promises the Land of the Kingdom for Abraham and his children through his son Isaac.

Abram's Name Was Changed

As he entered the covenant, Abram's name was changed to Abraham by G-d.  In the first article of this series, I pointed to traditional marriage as a modern-day example of a covenant.  We see that example pictured here as well.  Like a bride is given a new (last) name by her husband when she marries, so, too, Abram was given a new name once he entered into a covenant with G-d.

Why?

As was noted above, Abram did nothing to merit the covenant with G-d.  We should not, however, think that there was no reason or purpose behind G-d's selection of Abram.  On the contrary, Scripture reveals that G-d's purpose in selecting Abram for this covenant in Genesis 18:17-19:

The LORD said, "Shall I hide from Abraham what I am about to do, since Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed?  For I have chosen him, so that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring upon Abraham what He has spoken about him."  (Genesis 18:17-19)

The "so that" passages in Scripture often reveal the "why" of a matter, and here we find why G-d chose Abram: so that he might command his children and his household after him to keep the way of the LORD.  The passage's additional "so that" reveals that it is due to Abram's obedience that G-d was able to bring upon Abraham all He had spoken to him.

The Sign of the Covenant

G-d made no stipulation for entry into Abram's covenant; however, once a male is in the covenant, there is a covenant responsibility to become circumcised and to circumcise subsequent male children when they are eight days old.  Interestingly, G-d would choose a sign that is not readily visible or apparent to others.  It is as if the sign is an intimate reminder that only the covenant participant, his family (parents, wife, sons), and the other men of his community would be aware of.

It is also interesting to note that all men in Abraham's household were required to be circumcised:  "every male among you shall be circumcised" (Genesis 17:10).  This included children of Abraham, slaves, servants... every male (Genesis 17:10-13).  Every male in Abraham's household was to be included in the covenant and the circumcision that signified it.

Twelve

The Hebrew word בְּרִית [brit] is used twelve times in the Genesis chapter 17 passage above.  It has been said that this indicates G-d's covenant with Abram would be extended through Isaac to Israel and then to each of the twelve tribes of Israel.

Ishmael

G-d says He will make a great nation of Ishmael (Genesis 17:20), and we see the fruit of His promise in today's Arab world.  It is interesting to note, however, that G-d never says He will make a covenant with Ishmael.

The Promise

In Galatians 3:29, Paul points out that if we belong to Messiah, then we "are Abraham's descendants, heirs according to promise."  This begs the question: what is the promise?

To find it, we have to back up a bit to the beginning of Genesis chapter 15.  Here we find G-d speaking with Abram:

After these things the word of the LORD came to Abram in a vision, saying, "Do not fear, Abram, I am a shield to you; Your reward shall be very great." Abram said, "O Lord GOD, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?" And Abram said, "Since You have given no offspring to me, one born in my house is my heir." Then behold, the word of the LORD came to him, saying, "This man will not be your heir; but one who will come forth from your own body, he shall be your heir." And He took him outside and said, "Now look toward the heavens, and count the stars, if you are able to count them." And He said to him, "So shall your descendants be." Then he believed in the LORD; and He reckoned it to him as righteousness.  (Genesis 15:1-6)

This passage provides some interesting observations:

• G-d offers Abram a reward that will be very great - Genesis 15:1
• Abram's initial concern is about who will inherit his reward since he has no children - Genesis 15:2
• Abram is told that "one who will come forth from [his] own body" will be his heir - Genesis 15:4
• Abram believes G-d, and G-d "reckoned it to him as righteousness" - Genesis 15:6

Let's start with Abram's concern regarding heirs:

Heirs

Abram's initial concern is about who will inherit his promised land since he has no children.  In Genesis 15:2, we see Abram asking of G-d, "What will You give me since I am childless...".  In his words, we can almost hear echos of his descendant Solomon who wrote, "Vanity of vanities! All is vanity." (Ecclesiastes 1:2).  It is almost as if Abram were saying, "What's the point of you giving me this land if I will have no one to inherit it?".  Through his words, Abram reveals what he truly desires: an heir.  G-d hears and addresses Abram's concern by giving him a prophecy about his descendants: they will be like the stars of heaven.

Reward (or wages?)

The Hebrew word used in Genesis 15:1 that is translated as "reward" is שׂכר [sakar - {strongsH}Strong's #7939{/strongsH}].  This word is found only 28 times in 25 verses of the Tanakh.  It is translated in Genesis 15:1 as "reward"; however, it is translated in other places as "wages", "compensation", or "hire".¹ What G-d promises to Abram is compensation: something given in exchange for something else (for example labor or service).

We can also understand the meaning of this passage by the words that were not used in place of sakar.  For example, there is a Hebrew word דָּבָר [dabar {strongsH}Strong's #1697{/strongsH}] which is sometimes translated as "promise"; however, it literally means "word"² as in "I gave him my word that I would be there for our appointment."  There is another Hebrew word מַתָּן [matan {strongsH}Strong's #4976{/strongsH}] that means "gift": something given freely without cost or condition³.  While G-d's promise is unmerited, the reward is not a gift, given G-d's choice of the word sakar in this passage.

Compensation implies work or service of some kind.  What was the work or service that Abram performed?  We found the answer earlier when we identified why G-d selected Abram in the first place: because he would teach his children G-d's ways, and as a result, "in him all the nations of the earth will be blessed." G-d tells Abram that his compensation for such work will be very great.  Indeed it should be.  We know what service Abram performed, but what is the compensation G-d gave in return?

There are two passages from the Greek Scriptures that reveal the answer.  The first is found in Stephen's response to false charges that are brought against him:

And he said, "Hear me, brethren and fathers!  The G-d of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, and said to him, 'LEAVE YOUR COUNTRY AND YOUR RELATIVES, AND COME INTO THE LAND THAT I WILL SHOW YOU.' Then he left the land of the Chaldeans and settled in Haran.  From there, after his father died, G-d had him move to this country in which you are now living.  But He gave him no inheritance in it, not even a foot of ground, and yet, even when he had no child, He promised that HE WOULD GIVE IT TO HIM AS A POSSESSION, AND TO HIS DESCENDANTS AFTER HIM.  (Acts 7:2-5)

The compensation promised to Abram was the inheritance of the Land and an heir from his own flesh to inherit the Land.  Romans 9 (which quotes Genesis 18:10) makes this latter part of the promise plain:

For this is the word of promise: "AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON."  (Romans 9:9)

So the promise is in two parts:

1. First, Abram would be given the Land.
2. Second, Abram would have descendants to inherit the Land after him.

Abram Believed

Genesis 15:6 indicates that Abram believed G-d, and his faith was credited to him as righteousness.

What is it that Abram believed?

His belief was not that he would possess the Land because, in Genesis 15:8, he asks G-d, "How may I know that I will possess it?" Abram wanted some assurance on that point.  It appears that Abram believed G-d regarding His promise of an heir but lacked the same level of faith regarding his possession of the Land.

Where Is the Promise?

So far, we have seen the reward/compensation offered and the promise of heirs to inherit it, but where do we find the actual promise?  In Genesis 15:1...

After these things the word of the LORD came to Abram in a vision, saying, "Do not fear, Abram, I am a shield to you; Your reward shall be very great."  (Genesis 15:1)

Here is the Hebrew word dabar I mentioned earlier.  G-d gave His word to Abram in a vision... hence "the promise".

A modern example might be this: "Dad gave his word that he would take us out for ice cream and a few rounds of miniature golf if we both made straight A's in school." The reward here is "ice cream and golf" and is conditional upon "making straight A's in school," The prize carries additional assurances stemming from the fact dad gave his word.

Another Promise

G-d made another declaration (a "promise", if you will) to Abram in Genesis 12:3.  G-d stated, "I will bless those that bless you, and the one who curses you I will curse.  And in you, all the families of the earth will be blessed." However, this is not part of the Genesis 17 covenant or the Genesis 15 promise, as neither passage includes such "promise" or "covenant" language.  While these are indeed G-d's statements to Abram, they are not given within the scope of the covenant.  For example, a man could tell his fiance that he will buy her a new car.  While the promise is a consequence of their relationship, it is not part of the marriage covenant.

Relating the Promise and the Covenant

Initially, I examined G-d's covenant with Abram, found in Genesis 17.  I then read G-d's promise to Abram, found in Genesis 15.  How are these two related?  (I mean, aside from the obvious connection between the two that they both involve G-d and Abram, son of Terah,)  Are the two related?

Let's examine the sequence of events in Genesis 15:

• First, G-d tells Abram his reward/compensation will be very great (Genesis 15:1).
• Abram responds with concern about his lack of an heir (Genesis 15:2).
• G-d reassures Abram with the declaration that "one who will come forth from your own body, he shall be your heir" (Genesis 15:3).
• Abram believes G-d's promise of an heir (Genesis 15:6).
• Next, G-d tells Abram his reward/compensation will be the Land (Genesis 15:7).
• Abram asks G-d for assurance that he might know he would possess the Land (Genesis 15:8).
• G-d then instructs Abram to bring him three three-year-old animals and two birds (Genesis 15:9).

G-d Proposes to Abram

My initial observation about Abram having a covenant relationship with Mamre, Eshcol, and Aner comes into play at this point.  In Genesis chapter 15, verse 9, G-d instructs Abram to bring Him "a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon." G-d does not tell Abram what to do with the animals, but it seems clear that Abram already knows what to do with them: perform a covenant declaration ceremony.  How did Abram know what to do?  The answer is that he was already in a covenant relationship with others and had performed this same ceremony.  It is at this point that G-d proposes a covenant with Abram.  The remainder of chapter 15 provides some details about the future covenant.

Verse 18 in the NASB states, "On that day the LORD made a covenant with Abram..." which might lead us to believe that the covenant was initiated at that point.  It should be noted, however, that the Hebrew word in the verse is not וַיַּ֣עַשׂ [yaas - made] but כָּרַת [karat - cut]. This is the same word used when G-d says, "You shall cut him off from among his people" (e.g., Leviticus 17:10).  It is used to indicate that the covenant had been offered through the ceremony of cutting an animal.

In the book, "The Book of Genesis: Chapters 1-17", Victor Hamilton makes the following observation:

The biblical world offers widespread evidence that animals were slaughtered in treaty contraction ceremonies.  Some of these texts - but not all of them - suggest that the two parties to the treaty walked between the rows of freshly killed animal flesh, and in so doing placed a curse upon themselves if either party should prove disloyal to the terms of the treaty: May they, too, be torn apart if they are responsible in any way for violating the arrangement.⁴

To express their agreement to participate in a covenant, each party would walk through the pool of blood left at the center of the two halves of each animal.  There is no mention of Abram walking through the blood, but we are told in Genesis 15:17 that a smoking oven and a flaming torch (visions of G-d?) passed between the pieces.  Scripture is utterly silent about Abram walking through the blood, which strongly suggests that he did not.  This may be done to show that the work and the covenant were entirely G-d's.  Not even entering into the covenant was Abram's responsibility.

Please note that this ceremony does not commence the covenant: that comes later.  This ceremony is akin to a betrothal ceremony where two parties agree to come together at some later time for the actual wedding.  This ceremony occurs some 13+ years before the initiation of the covenant, as recorded in Genesis 17.

Terror and Great Darkness

Genesis 15:12 relates that, at sundown, a deep sleep fell upon Abram, as did terror and great darkness.  Why?  This was an "unconditional covenant" where G-d made all the promises and made no demands, right? So instead of suffering under great darkness, Abram should have been dancing with great joy... but he was not. So again, I must ask... why?

I believe that Abram recognized there was more to come regarding covenant details and was afraid that he was being asked to agree to a covenant with Almighty G-d without fully knowing those details.  This is, however, merely one opinion. So let's return to the text...

At first glance, Genesis 15 might appear to be G-d's covenant with Abram that is later "reaffirmed" in chapter 17.  If we examine Genesis 17 closely, we will find this is an error.  In verse 7, G-d states, "I will establish [Hebrew: qoom] My covenant between Me and you," indicating the covenant has not yet been established.  Both the original Hebrew of this passage and the Greek of the Septuagint demonstrate this statement is in the future tense.  The covenant has been previously proposed in general terms in chapter 15.  It is in chapter 17 that the details of the covenant are revealed as G-d initiates and establishes the previously proposed covenant with Abram.

This same "will establish" future tense phrasing is used in Genesis 17:19 and Genesis 17:21, where G-d indicates that He will establish His covenant with Isaac, who is not yet born.  Both the former example from verse 7 and the latter examples from verses 19 and 21 indicate a future establishment of a covenant: with Isaac in the farther future and Abram in the near future.

A Picture of Messiah?

The Hebrew phrasing and the imagery it provides (the covenant is first cut and then later made with Abram) are curious.

• In Genesis 15:18, the Hebrew wording states that G-d makes [כָּרַת - karat] a covenant with Abram (referring to the blood ritual ceremony).
• In Genesis 17:2, the Hebrew wording records G-d's words as "I will establish [נָתַן - natan] My covenant between Me and you...".
• In Genesis 17:7, the Hebrew wording records G-d's words as "I will establish [קוּם - qoom] My covenant between Me and you...".

The Brown-Driver-Brigg's (BDB) Hebrew Lexicon defines the Hebrew word karat as "to cut" or "to cut a covenant"⁵. Karat is often translated in the NASB as some form of "cut" (cut, cut off, cut down, etc.).

The BDB Hebrew Lexicon defines natan as "to give" or "to bestow".⁶ Natan is most often translated in the NASB as some form of "give" (give, given, gives, gave, etc.).

The BDB Hebrew Lexicon defines qoom as "to arise" or "to raise up".⁷ Qoom is most often translated in the NASB as some form of "rise" (arise, arose, raise, risen).

Placing these words in the order of the passages above, we see:
- G-d cuts the covenant with Abram,
- G-d gives the covenant to Abram, and
- G-d lifts up the covenant with Abram and his descendants after him.

Messiah can be seen here:
- Messiah was cut when He was scourged and beaten for our transgressions,
- Messiah was given to die in our place, and
- Messiah was lifted up to be seated at the right hand of G-d.

The next mention of a covenant found in Scripture also involves Abraham and is recorded in Genesis 21 but involves Abraham and Abimelech.  There the phrasing is that they "made [cut] a covenant" (Genesis 21:32).

The next mention of a significant covenant in Scripture involves Abraham's son Isaac.