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ABRAHAM
9
The eleven generations of Genesis are ranged on either side of that of Terah, the father of Abraham, and as
Abraham stands midway between Adam and Christ, it will be seen that he occupies a most important position in the
outworking of the purpose of the ages. The name of Abraham was originally Abram, a Chaldee name meaning
`high and exalted father', this was afterward changed by God to the Hebrew Abraham `father of nations' (Gen.
17:5). The name Abram occurs sixty times in the Old Testament, all of which except two references, namely that of
1 Chronicles 1:27 and Nehemiah 9:7, are found in the book of Genesis from Chapters 11 to 17. It is by the name
Abraham that the patriarch is referred to in the New Testament.
It is a point to be kept in mind, when the dispensational place of the Abrahamic covenant is the theme, that
Abraham is mentioned in the four Gospels, The Acts, Romans, 2 Corinthians, Galatians, Hebrews, James and
1 Peter, but is entirely absent from the epistles written by Paul after Acts 28, namely Ephesians, Philippians,
Colossians, Philemon, Titus, 1 and 2 Timothy.
The outworking of the purpose of God had already been associated with Adam and with Noah in the book of
Genesis, but in both cases Satanic opposition had involved the earth in a curse or destroyed it by a flood.
Subsequent to the flood had come another attack, this time the rebellion at Babel, and immediately following the
confusion of tongues, comes the call of Abraham and the first great promise (See BABYLON p. 104, and its place in
the purpose). The name of Abraham is associated with a Covenant, a Promise, a Doctrine, a Gospel, and two
Callings, earthly and heavenly.
The Covenant. The first draft of the covenant made with Abraham is found in Genesis 15:18-21, which makes a
promise of a `seed' and a `land', the land being specified by the geographical boundaries `from the river of Egypt
unto the great river, the river Euphrates', and possessed at the time of the promise by a number of tribes, including
the Rephaim and the Canaanites (See GIANTS2). This covenant is reaffirmed in Genesis 17:1-8 and amplified by the
addition of such terms as `multiply exceedingly', `father of many nations', and the covenant here made is called `an
everlasting covenant'. As this word translated `everlasting' is of great importance in the understanding of the
Divine purpose, special attention is directed to AGE, p. 47.
Following this `everlasting covenant' which was made unconditionally by God, is `the covenant of circumcision'
which Abraham and his seed should `keep'. This also is called `an everlasting covenant' (Gen. 17:13). This
covenant is afterward extended and called the covenant with Abraham, Isaac and Jacob (Exod. 2:24).
Callings.- Two callings are associated with Abraham. The earthly calling embraces Israel as the seed, Palestine
as the land, and the role of `a kingdom of priests' in relation to the nations of the earth. The heavenly calling is
developed in the epistle to the Hebrews (3:1) and looks away from the earth and the earthly Jerusalem to the
heavenly city. In the case of Abraham, Isaac and Jacob, and those who follow in their steps, the heavenly Jerusalem
is seen to be in the nature of a reward, consequent upon their overcoming faith, associated with `the better hope' and
`the better resurrection', but it must be remembered that what may be the `prize' of one calling, may be the
unconditional `hope' of another, and in order to appreciate this, see HOPE2 and PRIZE3.
The Abrahamic Covenant
AS SET FORTH IN THE EPISTLE TO THE ROMANS
The Dispensational Position before Acts 28
We have endeavoured to show that the setting aside of Israel as a nation completely altered the dispensational
dealings of the Lord (see ACTS 28, p. 26). We will now seek to show that prior to the revelation of the mystery hid
in God the blessing upon the Gentiles as well as the Jews was Abrahamic and Millennial in character, and that
Gentile believers were blessed through Israel or not at all.
The epistle to the Romans, while containing doctrine as true to-day as when first written, contains also
dispensational teaching which has passed away with the Pentecostal period.