It would seem that these are symbols of the covenant between God and Abraham. Dividing the dead animals, about to be offered to God, right down the middle, and then having God Himself light the fire from that same middle, seems to be symbolic of God’s acceptance of Abraham, and his commitment to Abraham’s Seed, especially Messiah.

Abraham had to protect his part in the covenant by the driving away of those who would destroy it, symbolized by vultures, but actualized by any number of Satanic forces over the years that have tried to devour the Promises of God for Israel.

So say the commentators. They also mention that pagan nations used symbolism like this in their own covenant-making. But they should add that the pagan religions are only decadent forms of the true, and that it was God Himself that spoke these symbols to begin with.

The keeping together of the birds (15:10) is echoed later in Leviticus (1:7) when God ordains how these sacrifices are to be offered un-divided by the Israelites. The unity of the people of God with their Lord is therefore also pictured, side by side with the separate makers of the covenant.

2. Genesis 15:18. Has the promise of God to give the land between Nile and Euphrates, ever been fulfilled? Consider the status of “Egypt” and “Assyria” in the last days:

In the heyday of Israel with Kings David and Solomon, I Kings 4:21, we see that Solomon reigned from the Euphrates to the border of Egypt. There was much curtailment of this kingdom in later years, but they had expanded this far. I believe the ultimate fulfillment of this prophecy will be in the Millennial Kingdom, when the headquarters of Planet Earth will be in this huge region, controlled directly by the King of Kings.

Isaiah 19:25 looks ahead to the last days before Jesus comes and sees both Egypt and Assyria as favored places of the Lord. They will be incorporated into the Prince’s Land at His coming.

3. Of all physical marks God could have put on His people, why circumcision? Genesis 17.

My readings lead me to the fact that circumcision and the new life promised to Abraham are intertwined. Abraham is to have a son. As someone said, it wasn’t a philosophy or an ideal that was promised, but a Son. The sign of that promise then must be a physical sign, one that identifies the very origin of physical birth. There are other things one can take from the act, such as the putting away of sinfulness (symbolically), but the original directive came at a time that was obviously connected to Abraham’s child of promise

4. Did Abraham know that his special Visitor was the Lord Himself? Genesis 18:3, 9, 23 etc. Who were the two with Him? Genesis 18:22, 19:1

It would seem to me that the early response of Abraham to his three visitors could be interpreted in the light of the hospitality and customs of the day. The text calls them “three men.” Abraham calls one of them, “My Lord,” but is that not possibly a mere title of respect for any man? His offer to feed them and wash their feet also seems within the bounds of common courtesy.

The Lord then asks Abraham of Sarah, and from that point in the text the story turns to her. We see no response of Abraham at all to the news that he and his very aged wife will have a son within a matter of months.

The only inkling we get – from the text – that Abraham is now aware He is in the presence of God or someone in touch with God, is when He approaches the departing “man” and asks him to spare Sodom for his nephew’s sake. Somewhere along the line it registered to him that One Who could predict childbirth and destroy cities could also spare those cities.

One other possibility here is that Abraham recognized this “Man”. Did He look a lot like that Melchizedek he had met not long before? Surely there was some resemblance. If this be the case, then his immediate servant-like actions and his use of “Lord” take on a new meaning.

As for the other two, they are referenced correctly in 19:1 as “angels”. They had left the Lord(in 18:22) to go on to Sodom and await the signal for destruction. They are called “men” there, but are revealed as angels on assignment in the latter passage.

An altogether fascinating story in the very eventful life of this Abraham, friend of God.

5. Genesis 20:7. God here identifies Abraham as a prophet. How was this manifested?

Prophets speak on behalf of God. Therefore they speak to God and hear from God. Abraham has heard the voice of God announcing His progeny and blessing. Abraham has entered into covenant relationship with God, symbolized by the divided offerings. He has met the Priest of God and conversed with Him, heard His words. He has entertained God in his own tent, and interceded with Him on behalf of his family. He has spoken prophetically to the King of Sodom, fresh from an encounter with the King of Righteousness, telling that evil man that he will receive nothing from him, but will be enriched by Heaven only.

Yes, a prophet indeed.

6. What pattern of communication do you notice in the “angel of the Lord”? Genesis 21:17, 22:12

The angel of the Lord. The phrase is not all that hard to decipher, but men have twisted the meaning here, and, in my opinion, have done damage to the text. To say that the angel of the Lord, is the Lord, is not even good grammar, much less theology. Surely we must be aware that cults like the Witnesses base much of their teachings on the idea that Jesus is nothing more than a created being, namely the angel Michael.

The Creator and the created must never be confused. But in all fairness, the texts that mention this angel can be very confusing. There are many such instances in Scripture, but these two that we have come across in our study of Genesis will suffice to unravel a little of the mystery.

Angels are messengers. Even the one identified with the definite article, the angel, is still an angel. And angel still means messenger. God speaks through messengers. Why, is His business, but He has created an order of beings that He uses to speak for Him. Small wonder that the words that come out of their mouths make them sound like they are the Divine.

Usually there is enough evidence in a text to show the way in the matter, if the simple English “angel of the Lord” is not enough. A messenger of the Lord. A messenger that is not the Lord but that belongs to the Lord. That is the normal meaning of the possessive or genitive, true? Belonging to?

To Hagar and her encounter with Heaven in 21:17-19. This is definitely a Heavenly event. God heard. But then we see the angel of the Lord in the text, and it is the angel that is speaking. The message? “God has heard.” Not I have heard. But God has. Third person. God heard. The angel tells Hagar that God has heard.

Then what. The message continues. Who is speaking? We presume, the angel is still speaking, for we are not told otherwise. But suddenly the person of the English changes. Hagar is told to minister to the child and I will make him a great nation.

Who will make him a great nation? An angel? Certainly God’s angels help in these matters, but it is God who will do it.

Who said these words? God did! Through His very special angel! He heard her, and he answered her, but He put His message, all of it, in the angel’s mouth. Here was a visible messenger ministering to a woman, speaking from the heart of God. Hagar needed more than a voice. She needed to see someone.

With Abraham, God took a human form. Who can see God and live? And yet the text says that it was the Lord who spoke to Abraham, His friend. It was the Lord, we believe, that appeared as Melchizedek. There seems to be no other way to go in those texts.

But we are not dealing with “the friend of God” in this text. God Himself does not become an angel. God places His message inside the angel and the angel speaks it. That is why he was created.

I make a point of this because, as I indicate above, I believe it is dangerous to mix the angelic with the Divine in the Spirit world. That being said, other humans across the Scriptures have had difficulty discerning who is the angel, and Who is God. Daniel and John are cases in point.

A similar instance of the Angel’s messaging is in the next chapter. This time the Voice is from Heaven, and there is no physical appearance. Directions are given to Abraham, and the prophet is told, “I know that you fear God (third person), since you have not withheld your only son from Me (first person).”