Winter 1984 - 1985 - Quarterly Review

HOMILETICAL RESOURCES
Covenanted to Abraham, he would have to counsel with the partner
and hear his suggestions, Abraham's daring bargaining before God
becomes more comprehensible in light of the covenant. God must
hear his requests and even grant them so long as Abraham upholds
his covenantal obligations. And so it was. Abraham asks for God's
forbearance toward Sodom and Gomorrah on condition that there are
ten righteous persons in the cities, and God grants it.
God's appearance to Abram under the name 'El Shaddai expressed
God's willingness to be limited by covenant, but was Abram prepared
to sacrifice his autonomy to God? Human willingness to part with the
figment of our omnipotence is not the norm. The primordial serpent
in Eden knew that well when he offered Adam and Eve the seemingly
limitless power attached to being like God (Gen. 3:5). Yet, Abram,
despite his tremendous wealth and power, was well-trained in the
recognition of his limitations. He and his wife, Sarai, could not get
what they desired most, a son and heir. Addressed by 'El Shaddai,
Abram recognizes more than a covenantal offer. He recognizes a God
who understands what limitations mean. He recognizes God in
search of man, a God who, like himself, needs another.
The sign of the covenant which God demands, circumcision,
becomes a more comprehensible symbol in light of the above. The sign
of circumcision is placed on the organ which itself connects most
intimately two lovers in search of ultimate sharing. Neither one alone is
complete. Only in their union can some sense of wholeness be found.
Finding one another depends on admitting limitation, confessing
mutual dependence, and risking intimacy. All the elements of covenant
are present between honest lovers, and God and Abram love each
other. Circumcision also cedes to God Abram's control over his own
flesh. By refashioning his own body according to God's command,
Abram expresses that he is not so autonomous as to render the notion of
covenant meaningless. Abram shows that he recognizes self-limitation
and acquiescence to the demands of an other as the necessary elements
of sharing, of giving, and, ultimately, of receiving in return. As we
know, God will test Abram, even to the point of asking for the return of
all he covenanted for, to the end that God will bless Abraham with all
things (Gen 24:1). After the events at Moriah, both partners—God and
Abram—wUl be bound forever. But Abram demands things of God, too,
and at the covenantal moment described in Genesis 15, it is a child that
Abram seeks. Now, when God demands that Abram make himself
physically less, now is when that demand is honored!
Covenant, because of the richness of connections it creates, is often
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