In Genesis 12:1-3 Abraham is made certain promises by God and these are developed throughout the Patriarchal narratives. I will show this by firstly clarifying the covenantal promise to Abraham. Then relate pertinent aspects of the promises to each of the Patriarchs. I will then draw out the similarities of the relationship between the promises and the Patriarchs.

The promises given to Abraham and the respective covenant God made with him, are a reiteration of God's blessing upon man in Genesis 1:28 (Gaebelein,1990:111).

"Then God blessed them, and God said to them, 'Be fruitful and multiply; fill the earth and subdue it; have dominion ... on the earth'."

Looking expositionally at the promises of Genesis 12:1-3, we firstly read;

"Now the LORD had said to Abram: 'Get out of your country,

From your family and from your father's house, to a land that I will show you.

I will make you a great nation;

Iwill bless you and make your name great; And you shall be a blessing.

I will bless those who bless you, and I will curse him who curses you;

And in you all the families of the earth shall be blessed'."

It is important to understand that these promises were not exclusively to Abraham. If they were it would not be possible to bless "All the nations of the earth". Therefore, the promises are inherited, and this is made evident in the lives of the Patriarchs. The first promise of a "great nation" is interesting as "the Hebrew word for nation is GOY, a word used frequently in the Old Testament to describe the Gentile nations in the world" (Hamilton,1990:371).

The second promise has great theological significance, particularly when God declares "And make your name great". When this is contrasted with the tower of Babel declaration "Let us make a name for ourselves" (11:4), we begin to see that greatness is a gift, not an achievement (Hamilton,1990:372). David also was told by God that his name would be made great (2 Samuel 7:9), so it is significant that in Matthews' genealogical table Jesus is referred to as the Son of Abraham, the Son of David.

The third promise is immediately prophetic in Abraham's life, and confirmation that he would in fact encounter those who would bless him and those who would curse him (Hamilton,1990:373). Calvin (1847:347) makes the point that in this promise "the extraordinary kindness of God manifests itself, in that He familiarly makes a covenant with Abram, as men are wont to do with their companions and equals". It is within this promise that God exhibits His condescending nature. In the forth promise the obvious redemptive nature of God's purposes are plainly seen.

Paul brings this out in Galatians 3:16 saying the promises were made to Abraham and Christ. "Verse 2 had already said that Abram would be a blessing. But to whom? For whom? Now we have our answer: 'All the families of the earth', like those mentioned in Genesis 10" (Hamilton,1990:374). The nations (families) in chapter 10 were scattered because of rebellion and now "these same 'families of the earth' are to be blessed in Abraham and his seed (12:3). Abraham is here represented as a new Adam, the seed of Abraham," (Gaebelien,1990:112) a typological second Adam. An understanding of these promises gives an understanding of the Patriarchal narratives. "It reveals that their theme throughout is the progress, vicissitudes, and ultimate victorious fulfilment of those promises ..." (LaSor,1982:112).

Abraham left his homeland for a strange land because of a personal experience with God (Drane,1987:19). This is most important to understand. God is the initiator, and the One who came to Abraham. With Abraham's election God antithesis's his circumstances. Sarah is barren (11:30) yet a great nation is to come from her. This great nation is promised a land which is already occupied (12:6) (LaSor,1982:112).

It was Abraham who responded and "departed as the LORD had spoken to him" (12:4), and in the very next phrase it says ", and Lot went with him". This is amazing, as he was specifically told to leave his family and father's house. Abraham did three things to endanger the promise in chapter 12, they were defiance, disobedience and deception. He defied God by taking Lot (v4), he disobeyed God by going to Egypt (v10) and he deceived Pharoah by telling him that Sarai was his sister (v13). It is important to understand that God's election of Abraham had nothing to do with his character, if it was none would be elect. Yet there is an important principle at work here, namely, the responses of man have been considered within the decree of God. This frees man in his responsibility (not necessarily his volition), and at the same time is no hindrance to God's immutable plan which has been once and for all time been declared. Consequently, the promises are still in effect in spite of Abraham's wrongdoing. This is seen in 12:17, "Pharoah cursed Abram by taking the Patriarch's wife, albeit in ignorance about her married status. As a result diseases and plagues fell on Pharoah and his household" (Hamilton,1990:373). At this point Abraham must have realised the power of God's promise to him and he went back to Canaan, to the place where God appeared to him and reiterated His promise (12:7).

On returning Abraham endangers the promise again, by dividing the land between himself and Lot (Ellis,19 :45). The mere fact that Abraham does this confirms that the land will be his, as God declares to him following the event (13:14-17).

In 14:19,20 we see another development in the promises, when Melchizedek blesses Abraham, and we are told that he was blessed with a tenth of all the spoils of Abraham. Furthermore, in Hebrews 7:1-10 he is called greater than Abraham because he blessed him.

The promises are further developed in chapter 15 by their sealing within the covenant God makes with Abraham. Genesis 15:5,6; 17-21 are important, particularly verse 6 for here is the first sign of trust in the heart of Abraham regarding God's promises.

In chapter 16 we encounter Abraham attempting to help God fulfil His Promise through a second wife and having a son. Yet the promise was said to come through Sarah herself (15:4; 17:18f) (Saucy,1972:112). Once again the faithfulness of God to His promises is displayed in that Ishmael inherits the first promise of blessing and greatness. This is despite the fact that he is not the promised child (17:20,21; 21:13). In this passage God promises to visit Sarah the following year, to fulfil the promise of the covenant child. God confirms His promise again in 18:10,14, but there was still unbelief in the heart of Sarah (Ellis,19 :46). Eventually in 21:7 the fulfilment of the promise is realised with the birth of Isaac. No-one was more surprised than Sarah herself. God causes Abraham to see what He has done by commanding Abraham to "lift up the lad", and then confirms to him what He shall do by declaring, "I will make him a great nation" (21:18). The promise is now inherited by Isaac.

The final chapter concerning Abraham and the promises comes in his testing, by offering up Isaac to God (22:1-19) (Ibid). To this point the promises have developed to a child (young man) and now God desires to test Abraham to show to Abraham whether his faith is in his son and the promises within him, or God Himself. Verse 12 declares that his faith was in God for he knew God was able to resurrect him because Isaac was God's chosen son (Hebrews 11:17-19). With this God once more confirms His promises to Abraham (v17,18). As a result of this a progression can be seen in Abraham, he changed from a man of fear and disobedience to a man of faith and obedience, and it was God who changed him.

In chapter 26 the account of Isaac and Rebekah is told (Ellis,19 :46). In this particular account there is a further development in God's promises. In the first instance there is the appearance of God to Isaac for the purpose of confirming the promises made to his father (26:3,4). They are now conferred to Isaac, and in his seed shall all the nations shall be blessed. The context in which God gave these promises to Isaac was his desiring to leave the land because of famine (26:1), just as his father did. God specifically commands him not to go into Egypt, so Isaac journeyed to Gerar (26:6). When Isaac arrives there he lies and passes Rebekah off as his sister, because he was afraid. Like father like son, he was the heir to the promises of God yet placed them in danger (26:7).

In verse 12 of this chapter the blessing of God is confirmed in a tangible manner. Isaac reaps a hundredfold and the blessing of prosperity continued to increase. It increases to the point where Abimelech, the king of that land, asks Isaac to leave for he had become, "much mightier than we," (v16). It is interesting to note in verse 13 the usage of the word "Great",

"And the man waxed great, and went forward, and grew until he became very great:" (A.V).

The next significant development comes when Isaac journeys to Beersheba (26:23). While he is there the LORD appears to him and confirms the promise once more "for My servant Abraham's sake"(v24), said the LORD. This depicts once again the faithfulness of God to what He says. The response from Isaac is important as it depicts his trust in God to perform all He has said. Therefore, Isaac built an altar and worshipped God in offering sacrifices (v25).

In verse 26 there is a marvellous recognition of the blessing of God on Isaac's life from the Gentiles. Abimelech, who had previously covenanted with Abraham (21:25-32), now covenants for peace with Isaac (v28). Then Abimelech openly declares to Isaac "You are now the blessed of the LORD" (v29) (Ellis,19 :46).

The account in chapter 25 tells of the birth of Jacob and Esau, twins born to Isaac and Rebekah. In this account Isaac intercedes for God to intervene in Rebekah's barrenness, to which He faithfully does, as the promise must come from the body of Isaac (25:21-34). God allows this to show He is the God who performs His promises and not Isaac (Ibid).

In the Jacob saga, Jacob is depicted as a deceiver and supplanter, for this is what his name means (25:26). The method in which he deceived his father in order to receive the "blessing", heir of the promises, is indicative of this. It almost seems a conspiracy, for Rebekah, his mother, assisted Jacob in his deception. Jacob was then blessed by Isaac with the same blessings and promises God gave to Abraham, particularly as Isaac declares, "May God Almighty ... give you the blessing of Abraham," (27:28,29; 28:3,4). There are present here the themes of greatness and blessing which were contained within the original promise.

When Jacob leaves his father he journeys to Haran. While there he falls into a deep sleep and dreams of a ladder from earth to heaven with angels going up and down on it (28:12,13). It is in the midst of this dream that God appears to him and confirms the blessing bestowed upon him by his father (Ellis,19 :47) with this crucial inclusion, "... in you and in your seed all the families of the earth shall be blessed" (v14). When God gives His promises to His elect, particularly His "I will" promises, they are given unconditionally. Yet with Jacob he has not at this point caught the truth of this as can be seen from his response to this divine declaration. Jacob vows in verse 20 - "If God will ...", and then proceeds to place certain conditions upon his allegiance to God, and finishes his vow with - ", then the LORD shall be my God" (v21).

When Jacob was staying with his uncle Laban and working for him to gain Rachel as a wife, the blessing of God is made plain to himself and Laban (30:43). This blessing was in spite of Laban's attempt to deceive him (31:7). The final development of the promises concerning Jacob comes when God calls him back into the land of promise (31:3) (Ellis,1968:47), and out of the situation with Laban. In verse 13 God speaks to Jacob as the God of Bethel, the amazing aspect of this is that God, under no obligation, fulfils all of Jacob's unnecessary conditions, simply because He's a faithful God. He even warns Laban not to make trouble for Jacob (31:24) in order that Jacob may, "come back to . [his] father's house in peace" (28:21).

Finally, in chapter 35 a very different Jacob is described - God had changed him, for Jacob yielded all to God and prevailed. God says in verse 11, "Israel shall be your name", and He confirms the promises upon Jacob, and; "... Jacob dwelt in the land where his father was a stranger, in the land of Canaan." (37:1).

One of Jacob's sons was Joseph, his second youngest, And Joseph was Jacob's favourite son (37:3). This is most likely the reason why chapters 37-50 trace the life of Joseph. This very instance shows the development of the promises, for since the blessing and promises were upon Jacob, who he blesses will have a bearing on the progression of the promises. If the narratives were distinctly Messianic it would seem natural to trace the life of the Patriarch Judah, after all the Messiah shall be of his seed and not Joseph's. Yet when it is understood that the narrative is not merely tracing one aspect of the promises, but all the promises, it become clear as to why Joseph's life is told and not Judah's - "Israel loved Joseph more than all his children."

It is important to understand that Jacob's blessing was not imparted until just prior to his death. So what I believe is occurring in the Joseph narrative is not as a result of the promises, but from the effect of them. That is, as mentioned, because of Jacob's love for him, Joseph shall be prosperous and his name shall be great. This principle is seen with Joseph and Pharoah in 41:38-44, Pharoah makes Joseph's name great and gives to him his own signet ring, which is a sign of authority, and gave to him all of Egypt. Because of Joseph's presence in Egypt and because he sent there by God (45:5-8) (Ellis,1968:48), God allows Jacob to go into Egypt (46:3). This verse confirms the promises which are still upon Jacob, as God reiterates them once more over him. An interesting observation with Jacob's entrance into the land is the outworking of two promises. The first being, the nation of Egypt is blessed in their harvest, to which Joseph receives credit (47:20-26) (Ibid). The second manifestation is that Israel "grew and multiplied exceedingly" (47:27).

In chapter 48 and 49 Jacob blesses all of his sons, as well as Ephraim and Manasseh who were Joseph's sons. Jacob repeats the promise of God (48:4) signifying his intention to impart the blessing, then blesses Joseph (48:15) by blessing his sons. In chapter 49 Jacob proceeds to prophesy over his sons, and his prophecy over Judah (8-12) fully establishes the promises, as Jacob confirms the means by which all the nations shall be blessed. This is in a sense another programmatic text and the beginnings of a new development. Even though there is a culmination of the promises in the prophecy over Judah, there is also the faith words of Joseph whose hope was in the continuing of His promise to bring his people into the land of Canaan. "And Joseph said to his brethren, 'I am dying; but God will surely visit you, and bring you out of this land to the land of which He swore to Abraham, to Isaac, and to Jacob'." (Genesis 50:24).

A synopsis of the Patriarchal narratives shows a relationship between the events which occurred in the lives of these men and their wives. Of particular note are the similarities between Abraham and Isaac. Both endangered the promise in similar fashion (12:4-20 cf. 26:1-14), both receive a blessing from a king (14:20 cf. 26:28) and both swear oaths with Gentiles (21:25-32 cf. 26:26-31). The common events that occurred within the lives of Abraham, Isaac, and Jacob was the appearance of YHWH to each and the building of an altar (worship). Each of the Patriarchs wives - Sarah, Rebekah, and Rachel - were barren in their womb and unable to have children. Finally, there is the selection of the second born child to receive the greater blessing. This is seen when Abraham imparts the blessing to Isaac and not to Ishmael. It is seen when Isaac imparts the blessing to Jacob and not Esau, and when Jacob blesses Ephraim but not Manasseh in the same way.

Peter Ellis (1968:158) makes the pertinent point that, "there is no human hero in the Yahwist's saga - not Abraham or Jacob or Joseph ... there is no human hero because the protagonist of the saga is the LORD God". It is because of this that this sovereign LORD of the Patriarchal narratives is depicted as the Lord of history - it is His story (Ellis,1968:159). God promised that through Abraham He would bless many nations and the promise was tested in many different ways. The nations surrounding Israel tested it politically and economically. Spiritually it was treated light heartedly by God's own chosen, who continually forgot these promises and served other gods (Drane,1987:19). These things serve to show that the promises were in spite of and not because of. God keeps all His promises, and this is finally realised by Zacharias as he prophesied concerning Jesus, yet about his son, saying : "Blessed be the LORD God of Israel, for He has visited and redeemed His people, and has raised up a horn of salvation for us in the house of His servant David, as He spoke by the mouth of His holy prophets, who have been since the world began, that we should be saved from our enemies and from the hand of all who hate us, to perform the mercy promised to our fathers and to remember His holy covenant, the oath which He swore to our father Abraham : to grant us that we being delivered from the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him all the days of our life." (Luke 1:68-75).

FOOTNOTES

1. Hamilton (1990:371) prefers to identify this passage as containing seven clauses known as a heptad. In support of this he refers to the Midrash (Bereshit Rabbah 39:11) which speaks of "the three promises of greatness and four of blessing".

Calvin,J., Commentaries on the Book of Genesis , (Edinburgh Printing Co.,1847).

Drane,J., Introducing the Old Testament , (Lion,1987).

Ellis,P., The Yahwist , ( Fides Press,Notre Dame , 19 ).

Gaebelein,F.E.(Gen.Ed.), The Expositor's Bible Commentary , (Zondervan,1990).

Hamilton,V.P., The New International Commentary on the Old Testament : Genesis , (Grand Rapids Wm. B. Eerdmans,1990).

LaSor,Hubbard,Bush, Old Testament Survey , (Wm. B. Eerdmans,198 ).

Saucy,R.L., The Church in God's Program , (Word,1972).

** All Scripture quotes are from the New King James Version - Thomas Nelson , 1982 (unless otherwise indicated ).

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