In this chapter we have again God, and here it is not only historical, but there is special ground for so taking it; for instead of a Mosaic, i.e., a divinely given apprehension of it according to the then knowledge of Jehovah, it is what then passed as it passed, and was the communication by God Himself of another kind of knowledge-that of God Almighty -Elohim revealing Himself as El Shaddai, as in Ex. 6:33And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. (Exodus 6:3). But though Jehovah did this, and Jehovah did that, as Moses and Israel, here the one true God, and it was important that Israel should understand that their Jehovah was not a particular god, but the one true Elohim. Yet it was not with them of old Jehovah, known as such to Israel, " Jehovah " did and said so and so; God had that name, what its import is is another question, but it was their knowledge of Him as to themselves; it is a revelation of what Elohim was-the Absolute, ever existing One; not merely " I am " (abstract existence), but perpetual existence. Hence One who went on, as to men and lives, with His purpose, could be counted on for promise. In actual governmental dealings with men He could not be simply Elohim, that is God in His nature, whereas as Jehovah, He governs-is something in connection with men-has descended into relationship and dealing; and hence it was important to see that He, Elohim, who said " I am El Shaddai," which was being something, and putting Himself into relationship, was Jehovah; and here the New Testament speaks as clearly, in that it was in the Person of the Son. Thus this chapter is " Elohim," and chapters 18 and 19, " Jehovah."
-1. God appears to Abraham and reveals Himself, and that by the name by which He declares to Moses He was made known to him, and to the patriarchs, Isaac and Jacob. This has a new character, it is not worship, nor an altar, but communion, a still higher, as it seems to me, and more blessed thing; Abraham falls on his face, and Elohim talks with him, having declared His special name of relationship. He then unfolds all His purposes, and the death of the flesh is brought in. But hereon Abraham (chap. 18) receives the visit of the Lord with two angels; the Lord abides with him as a guest,
Abraham knowing Him, but saying nothing to Him, as the Lord, when all the rest were there, the Angels and Sarah. The son is promised as soon to come, and then God reveals His purpose as to the world, treating Abraham as His friend; hereupon Abraham acts on this ground, he is alone with Him, and he pleads with Him-intercedes for others. There is the confidence produced by this revelation of Himself by God, and the communications which followed, and, while owning Him as Judge of all the earth, yet a counting on mercy and goodness- no asking for self-not merely worship, but intimacy, communion, and intercession; and Elohim went up, when He had done communing with Abraham. This is surely of another character from the building of an altar, and more blessed, though worship will have its place in heaven. But surely this will not cease, though a display of friendship, in condescension like this, may have no place.
NOTE.-That after stating that it was Jehovah which appeared, it is always " Elohim "-God in Himself, as such; it is wholly on the ground of His sovereign purpose and action.
It is ett'nah (I will make, lit. give), not ka-rath (he made, lit. cut); grace more simply and obligingly. It is not merely here the Lord appeared, and said something, and then Abram builds an altar, but He appears to reveal Himself, saying, " I am," so and so, " walk before me," so that Abram fell on his face as a present thing; and then God not simply ye-mer (said), but talked with him y'dab-ber itto (talked with him). The covenant is given, is, and is established liv'rith olam (for an everlasting covenant).
3. Abraham does not ask in answer to " thy," which characterized chapter 15, but is on his face, and Elohim talks with him. God cannot reveal Himself, and be only to a nation; this we see in Christ even down here, though He may be to a nation in His own wise, sovereign will.
7, 8. I think we get here a covenant with the seed- and Abraham-to be a God to them, i.e., to Abraham, and his seed.
8. To be their God in the land; this last consequently is, " I will be to them for God," i.e., as coming into possession of the land, though it was given to Abraham; so, before, it was " to be a God to thee, and to thy seed after thee," here only lahem (their).
9. Remark how it here begins afresh with Elohim, as a fresh starting point with man in Abraham, which is to be noted, not as in relationship.
10. This seal of righteousness and the covenant is founded on chapter 15—the righteousness of God.
12. Surely the eighth day signifies that circumcision is in resurrection, not in nature, hence after Jordan was passed.
16. "Also"—but in verse 19, " indeed."
17-19. God seems to accept the faith of Abraham, and Abraham's laughter in his heart gives a name to his son- Isaac, laughter; it was the simplicity of heart in the unexpected glad tidings; Sarah's-for God can discern-was incredulous, mocking satisfaction.
20, 21. Ishmael does not belong to this chapter, but he is blessed in it as a son of Abraham, and so loved, but he is no co-heir; that cannot be, all that flows from a higher source. Circumcision was not instituted when he was born-it was life in flesh; but he is circumcised now, for the sure mercies of David can only be through resurrection. Abraham and all take this place now that it is God's revelation of Himself; but it is connected with the revelation of Himself before the heir comes.
22. God went up from him; He was talking with Abraham, and went only when He had, finished, and Abraham could present the desires of his heart to Elohim, and had a full answer, but God had His own purpose.
23. Abraham's obedience was blessedly prompt. It is, though in the flesh, yet a bright scene; all that belonged to him, all his house, are subjected to God's covenant.
The position of Abraham (and so of every believer) seems to me a very blessed one. He is the one in whom God centers and deposits blessing, and that from which blessings flow out to others without. Now this is the very character of God, only that in Him it is essential and original-it is Himself; while in us, of course, it is Him. God is the center of all blessing, and in Him, and in His nature, blessing is, but it is by grace deposited in the believer, and flows out from him; he dwelling in love, dwells in God, and God in him; he loves therefore because divine love is shed abroad in his heart-what a place to be in! Christ the fullness of it in man, but we entering into it in Him.
In the circumstances in which this has place in Abraham, God had, on the manifestation of pride in man, settled them in divers countries by languages; they were not merely dispersed, but, in Peleg's days, the earth was divided—the earth was arranged and ordered under God. Now Abraham is called out of what God had settled, to be to Himself, and so the depositary of blessing. It was not the Adam race (ha-
Adam) in its responsibility, but the active, self-originated, and originating grace of God, which called out one to be the head of a new race in grace, to Himself; and as the place and family of blessing—Abraham's seed (now a spiritual seed, another connection with Christ no doubt) on the failure of the natural because it was flesh, and according to purpose, but still as Abraham's seed, the family of blessing. This is an immense and most important principle.
There are three principles or characters of revelation; first, the personal dealings and relationship, as in chapter 12, Jehovah calling—revealing Himself in the land—appearing to Abraham, so as to draw him out in various ways, in relationship to Himself. Next the word of the Lord; and this was the foundation of faith, on which righteousness was counted. Then God, as such, for now Abraham could be righteously before Him, puts Abraham in a known position of covenant standing, as a system of blessing in grace to him and to his seed, and he has the seal of the righteousness which is by faith. God here talks with Abraham and he gets his dispensational place.
Remark well the character of the different revelations to Abraham in chapters 15 and 17. The first is what God is for Abraham, and Abraham asks what he is to have; the Lord in grace tells him this. But in chapter 17 God says what He is, the name by which He makes Himself known, and thereon it will be found that, though God gives the present hope of the heir, Abraham's place is not to ask for himself, but that of communion with God—God talks with him—eats with him, and, though reverently, Abraham is familiarly in intercourse with Him, and then, according to this position, intercedes for others. This is a sweet and important difference.
This chapter gives a new and very wide ground. No doubt it is still Jehovah, but it is not appearing in covenant and personal relationships in gracious dealings. It is Elohim Himself all through; the relationship name—as with us, Father—is a sweet thing, and we come in our personal relationship, under it we have access to the Father. But God is God, and does what He pleases in the armies of heaven, and among the inhabitants of the earth; here He reveals Himself as El Shaddai—Elohim talked with Abram. He does not take the name Jehovah with him, though it was Jehovah, but of God Almighty; so Abram falls on his face, yet He talks with him—so Sarah is not my princess—that was with man—but princess.
Here only Abraham is fully put in his place, not his personal place of blessing—that is in chapter 12-but full relation place towards others—nations—seed—land—and God Himself, as of God. He is the Adam of blessing towards those below him, as he was of responsibility—the father of us all before God; that, Adam never was—he was the father of us all driven out from God—only now of course it is spiritually and in Christ. That is Galatian doctrine and Rom. 4, yet Paul there treats the covenant of this chapter as founded, as regards Abraham, on the faith of chapter 15 - quod rota. But this refers to the righteousness—God takes this place with a personally accepted one, and that was by the word of Jehovah—it was faith.