By Paul R. Williamson
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Additional info for Abraham, Israel and the Nations: The Patriarchal Promise and its Covenantal Development in Genesis
1-3. A similar, albeit much less complex, approach is adopted also by John Flavel. 23 Given that Ravel speaks of Gen. 1-3 (and Gen. 2-3, 16-18) as 'God's covenant with Abraham',24 presumably he thinks of the covenant as having (Gen. 18) Henry writes: 'that is, gave a promise to Abram, saying Unto thy seed have I given this land1 (p. 105, emphasis his). 20. Matthew Henry's Commentary, p. 110. 21. H. Witsius, The Economy of the Covenants between God and Man: Comprehending a Complete Body of Divinity (trans, and rev.
Cf. Chapter 5 Section 3a. 83 Adopting a similar negative stance towards the standard sourcecritical interpretation of Genesis 15 and 17 as doublets, Victor notes concerning ch. 17 that there is no detailed representation of the covenant ceremony as in Gen. 15. It is presented in an altogether new way as a renewal of Abraham and Sarah through the change of their names. The words would suggest that the covenant is available to Abraham if he would only stand by it. In chapter 16 Abraham and Sarah have disregarded the covenant through their attempt to have the heir of promise through Hagar.
1-16. For a more detailed survey, see Nicholson's recent monograph, The Pentateuch in the Twentieth Century, pp. 3-28. 109. A. Dillmann, Genesis Critically and Exegetically Expounded (trans. B. ; Edinburgh: T. & T. Clark, 1897). 110. Interestingly Dillmann suggests (Genesis, II, p. e. Gen. 7-21, which he identifies as J] to B's [E] account, transformed it, with A's [P] parallel (ch. ) in mind, into a solemnly assured promise of future possession of the land (vv. 7-18)'. 2. Approaches to Genesis 15 and 17 49 be described by a writer other than the author who described the covenant of ch.