Article 9(a) - Patriarchal History - Abraham Cycle

Disclaimer – The following article is meant for educational purposes only and not for any commercial purpose.

 

By Emmanuel Gomes

Edited by Fr Trevor D'Souza, OFM

Genesis 1-11 provides early history of mankind as a whole. Genesis 12-50 provides the early history of Israel in particular. In the Pentateuch, the two are related in the sense that hope for all people are tied to the promises God makes to them.

Genesis 12-50, tells the story of the three great patriarchs - the ancestors of Israel - Abraham, Isaac and Jacob - as well as the twelve sons of Jacob from whom the twelve tribes will descend, especially Joseph. The covenant God establishes with Abraham is passed down to his heirs Isaac and Jacob and ultimately to the twelve tribes. This becomes the foundation for the plan for salvation for mankind. Thus the significance of these Chapters in both historical and theological aspects is immense.

Literary Structure of Genesis 12-50

Here, we are dealing with three cycles of the lives of the three patriarchs, which are both distinguished and joined by headings marked by the Hebrew word toledoth (generations) and other literary markers of transition (for example, birth and death announcements). The three cycles are described in the table below (click on the image below for better resolution).

Isaac alone among the patriarchs does not have a clearly marked literary cycle. Although Isaac is an important character historically and theologically, his literary position in the book of Genesis serves largely to join his father Abraham with his son Jacob.

The Abraham Cycle (Genesis 11:27-25:18)

The end of the Primeval History showed the growth of human sin once again after the re-creation after the Flood and the dispersion and disunity of the human family by means of the confusion of languages after their rebellion against God at the Tower of Babel. The Biblical narrative quickly narrows in Genesis 11 to one family line and to one man: Abram.

However, the sad fate of the dispersed, disunified and disgraced mankind is not forgotten: this one man will become the source of blessing for all the nations, whose origins are rooted in the three sons of Noah: Shem, Ham and Japheth (Genesis 10-11).

The most consequential text in entire Hebrew text is Abram’s call - Genesis 12:1-3. The goals mankind tried to achieve by its own power at Babel - a great ‘name’ Genesis 11:4 and a single great ‘nation’ Genesis 11:6 - are now promised to Abraham, not as a result of collective human effort, but as gift of God’s grace.

The Threefold Promise to Abraham

The initial summoning to Abram in Genesis 12:1-3 sets the stage for the Abraham Cycle and essentially outlines the course of salvation history in the Old Testament and, subsequently, the Gospel in the New Testament, in an embryonic form. Within these verses, we can identify three distinct blessings: the promise of a nation, a renowned name, and universal blessings. These blessings are initially bestowed upon Abram as divine assurances at the start of his journey with God, but as the Abrahamic Cycle unfolds, they will evolve into three formal covenants in three upcoming chapters, all orchestrated by God -

1. The great nation: the sacrifice of the animals (Genesis 15)

2. The great name: the circumcision of Abraham (Genesis 17)

3. The universal blessing: the sacrifice of Isaac (Genesis 22)

These chapters serve as the central focus of the Abraham Cycle. They are surrounded by stories that depict various obstacles or difficulties that could hinder the fulfillment of God's covenant promises through Isaac, the chosen heir:

1. The risk to Isaac's mother, Sarah, while they were in foreign lands (Genesis 12:10-20; 20:1-18)

2. Family conflicts and scarcity of resources (Genesis 13:1-18 ; 21:22-34).

3. The emergence of rival descendants to Isaac (Genesis 16:1-16; 19:30-38; 25:1-6).

4. The challenge of finding a suitable wife for Isaac (Genesis 24:1-67).

In most cases, these threats and challenges to the covenant's fulfillment through Isaac are either avoided or overcome. However, attentive readers can recognize that in some instances, the apparent peace is only temporary, and future conflicts have been foreshadowed.

Figure of Lot in the Abraham Cycle

At the outset of the Abraham Cycle, Lot is initially seen as Abraham's heir because he is Abraham's nephew, and since Abraham lacks any sons (Genesis 12:5). Nevertheless, their relationship takes a significant turn when Lot separates from Abram, as documented in Genesis 13:9-11. Following this separation, Abram's chief servant, Eliezer, assumes the role of heir apparent (Genesis 15:2), until the birth of Ishmael. Throughout, Abraham remains steadfast in his loyalty to Lot and advocates for his well-being. Regrettably, Lot often entangles Abraham in perilous situations, revealing his somewhat flawed character. However, it's important to note that Lot exhibits virtue by extending hospitality to angels, as evidenced in Genesis 19:2-3. Nevertheless, his character is marred by qualities such as selfishness, laziness, and lack of self-control, as highlighted in Genesis 13:10-11 and Genesis 19:16, 30-38. Ultimately, Lot unwittingly becomes the progenitor of Israel's adversaries, the Ammonites and Moabites.

Nationhood and Animal Sacrifices of Abram (Genesis 15)

Genesis 15 marks a pivotal moment in Abraham's journey. Prior to this, he faced various challenges, including endangering his wife in Pharaoh's court (Genesis 12:10-20), conflict with his heir Lot (Genesis 13), and engaging in warfare (Genesis 14). Just before Genesis 15, he receives a blessing in the name of God Most High from the enigmatic priest-king Melchizedek after defeating various pagan kings in the Promised Land (Genesis 14:14-18).

In Genesis 15, God reaffirms His blessing, but Abraham worries about lacking descendants (Genesis 15:1-5). Notably, God responds to Abram's apprehension by leading him outside and instructing him to "gaze at the heavens" and "count the stars," assuring him, "So shall your descendants be" (Genesis 15:5). His faith in God's promise is evident as he believes God's word (Genesis 15:6). Right after depicting Abram's faith in God regarding his heir, Genesis introduces another divine decree, where the Lord declares that he will give Abram "this land to possess" (Genesis 15:7). In response, Abram questions, "O Lord GOD, how am I to know that I shall possess it?" (Genesis 15:8), revealing doubt in his response. The clear answer to how Abram will "know" he'll possess the land is because the Lord has just said so. However, God doesn't chastise Abram for his doubt but instructs him to bring specific animals for sacrifice.

This ritual, though unusual, follows an ancient Near Eastern tradition. Essentially, it transforms the initial promise of becoming a "great nation" from Genesis 12:1-3 into a formal covenant. God is guiding Abram to transform the promise of land into a solemn covenant through blood sacrifice. Walking between the pieces while making promises was a symbolic way of stating, "If I fail to keep my commitments, may I be subjected to the fate of these animals." It's important to note that God's covenant commitments in this sacrifice primarily revolve around numerous descendants and the land (Genesis 15:5, 14, 18-21).

End note -

In our next article we shall continue discussing more about Abraham Cycle - mainly exploring the other two covenants namely - 

1. The Great Name and the Covenant of Circumcision (Genesis 17) 

2. Universal Blessing and the Sacrifice of Isaac (Genesis 22)

Reference -

1. Genesis 12-50 The Patriarchal History (Chapter 6) from A Catholic Introduction to the Bible: The Old Testament by John Bergsma and Brant Pitre