NOTES for Gen 15:1-21
When reading today's passage, the reader's attention is usually drawn to the rather strange and, for us, exotic form of concluding and consecrating the union-covenant between God and Abraham (vv. 9-11, 17). Meanwhile, for Abraham's era there is nothing unusual here. In those times all alliances were consecrated in this way: sacrificial animals were cut in two, and those making the alliance passed between the two severed halves. From that moment the alliance was considered not only concluded but also consecrated. It remains only to add that among the ancients a lightning strike was considered a manifestation of a higher power and a sign of a deity's presence. There is nothing surprising, then, in Abraham's having no doubt after the lightning strike about the reality of his God's presence at the place of the event, just as he has no doubt about the reality of the covenant that has been concluded. The "fiery tongue" mentioned in v. 17, called a "flaming torch" in the Russian translation, was undoubtedly lightning, which in antiquity was often called "heavenly fire." What is truly interesting is something else: how Abraham experiences the encounter with his God. At the moment of encounter, a "deep sleep" fell upon Abraham (v. 12). The corresponding Hebrew word, however, denotes not so much "sleep" as a kind of heavy half-drowsiness from which it is almost impossible to free oneself until it passes on its own. In such a state a person often hears God's voice and sees visions sent by God. Abraham experiences the presence of God itself as a "great darkness" descending upon him, from which holy terror breathes. In v. 12 "terror and great darkness" are mentioned; literally the Hebrew text says, "and behold: a great terrifying darkness fell upon him." At first glance, such an experience of God's nearness seems somewhat strange. But if one thinks about it, it becomes, on the contrary, quite natural and understandable. A human being cannot see God by standing face to face with Him. A human being cannot see God at all, anywhere, ever, or under any conditions, unless God Himself wills it and gives the person the ability to see Him. And if He does not do this, then before the eyes of a person standing face to face with Him there will be precisely impenetrable darkness, for what a person cannot in any way see, hear, or feel always seems to him impenetrably dark. It is no wonder that this darkness breathes holy terror: a finite human being before the infinite God can experience no other feeling. Only the voice coming from the impenetrable darkness testifies that God is here and is speaking with His chosen one (vv. 13-16). Such was the beginning of the path, and the path ahead was to be long. This path would have been impossible if God had not gone out to meet the human person, for only He can fill the abyss that separates Him from any of us. And He will fill this abyss, limiting Himself for our sake so that we may hear His voice, see His presence, and feel His love. And finally the day will come when He will do the impossible: He will fit His whole self into the limited and narrow frame of human nature in order to give us the Kingdom.