In the Bible, fire often is used to signify God’s glorious presence and His divine manifestation (Isa 10:17; 62:1). The pillar of fire during the wilderness journey was the fire of God’s presence in the midst of the Israelites (Exod 13:21). God often descended in fire (Exod 19:18; 20:18) and spoke from the midst of the fire (Deut 4:11–12, 15, 36; 5:23–24). The torch that appears in the covenant given to Abraham clearly represents the presence of God Himself. Hence, the flaming torch passing between the pieces of the sacrifice was none other than God Himself. This signifies that God will assume total responsibility for the covenant.
One important point to be noted here is that the smoking oven has the denotation of continuously smoking
This illustrates the living and active power at work (Heb 4:12), as well as God’s zeal that ceaselessly works to fulfill the salvation of His people (2 Kgs 19:31; Isa 9:7; Ezek 39:25; 2 Cor 11:2). In Webster’s Revised Unabridged Dictionary the word zeal is defined as “passionate ardor in the pursuit of anything” and “eagerness in favor of a person or cause.” God has continued the work of salvation through His zeal, which inspired the hearts of numerous men of faith such as Abraham throughout the generations.
The appearance of the smoking oven and the flaming torch provides three important lessons about the salvation of Abraham’s descendants who are under the covenant of Christ’s blood today.
First, it confirms that we certainly will experience the presence of the living God as long as we cast away our “birds of prey,” the forces of darkness, and persevere even though God’s answer may seem to be delayed.
Second, it shows that the flaming torch will brighten our dark night even when we undergo severe trials and fiery tests and feel as if we cannot see what is ahead because of the darkness surrounding the smoking furnace. We are guaranteed victory because God is ever-present and participates in our afflictions (Isa 63:9).
Third, the smoking furnace and the flaming torch will always complement each other and work together until the salvation of the saints is complete. Both are products of God’s providence founded upon His boundless love. The smoking furnace is a tool that tries us and refines us to perfect our salvation. The flaming torch is a symbol of God’s great consolation and His Immanuel love.
3. The Covenant and God’s Faithfulness
In our journey toward the fulfillment of the covenant of the torch, we cannot help but confess one thing: God’s Word most certainly is fulfilled in history without leaving out a single jot or tittle. The covenant of the torch clearly depicts a blueprint of the grand history of redemption, confirming that this history of redemption, which began with the fall of Adam, will surely see its conclusion at the end of human history.
The words of mankind are deceitful and void because they stem from hearts that are terribly corrupt and deceitful; their words bear no efficacy. Psalm 62:9 states, “Men of low degree are only vanity, and men of rank are a lie; in the balances they go up; they are together lighter than breath.” The psalmist, in the midst of severe suffering, confessed, “All men are liars” (Ps 116:11).
The Word of God, however, is the truth that will definitely be kept; it will never end in vain. It certainly will accomplish His pleasing will and return in fruition (Isa 55:11). God does not take back His Words before they are fulfilled (Num 23:19), because He speaks from perfect discernment, complete knowledge, total planning, and eternal providence. Thus, nothing can stand in the way of His Word, for it never withers or fades. The Word of our God stands forever (Isa 40:8). There is no deceit in the One who speaks (Heb 6:18), and He is always the same forever (Heb 13:8).
Our God is always faithful (Rom 3:3; 1 Cor 1:9; 10:13; 2 Cor 1:18; 2 Thess 3:3; Titus 1:9; 3:8; Heb 11:11; 1 Pet 4:19; 1 John 1:9).
1 Thessalonians 5:24 Faithful is He who calls you, and He also will bring it to pass.
2 Timothy 2:13 If we are faithless, He remains faithful; for He cannot deny Himself.
In Webster’s Revised Unabridged Dictionary the word faithful is defined as “full of faith, or having faith; disposed to believe, especially in the declarations and promises of God.” In Greek, the word faithful is
Today, the assurance of salvation and the triumph of believers also remain in the faithfulness of God. Hebrews 6:17 tells us, “In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, interposed with an oath.” The hope of saints must not falter, but must remain steadfast as long as the promise of God remains as our goal and purpose.
Chapter 4
The Time of Ratification
The covenant of the torch (Gen 15) was ratified after Abraham had rescued his nephew Lot in the battle between the kings of northern and southern Canaan and after his encounter with Melchizedek (Gen 14). It was also before Abraham took Sarah’s maidservant, Hagar (Gen 16), whom he took after living ten years in Canaan. Therefore, the covenant of the torch was ratified in Abraham’s tenth year in Canaan, in 2082 BC, when he was 84 years of age.
1. The Calculation of the Year of the Exodus
The exodus of the Israelites was the fulfillment of the covenant that God had made with Abraham. Through the covenant of the torch, God promised Abraham that his descendants would become strangers in a foreign land, where they would be enslaved and oppressed for 400 years, and return in the fourth generation (Gen 15:13–16). The question that arises here is, “When did the exodus take place?” To determine the year in which the covenant of the torch was established, we must calculate in reverse, starting from the year of the exodus.
There are two major theological methodologies for determining the year of the exodus. The “early date” theory dates the exodus to the fifteenth century BC, while the “late date” theory dates the exodus to the thirteenth century BC. Many theologians today support the “early date” theory.
The “late date” theory presumes that the exodus occurred during the reign of the Egyptian king Rameses II (1290–1224 BC). It also presumes that the pharaoh who tried to kill Moses (Exod 2:15) was the father of Rameses II, Seti I (1312–1289 BC).
The “early date” theory presumes that the exodus occurred in 1446 BC, during the reign of the Egyptian king Amenhotep II (1450 BC–?). Thus, the pharaoh who tried to kill Moses would have been Thutmose III (1504–1450 BC) from the eighteenth Dynasty of Egypt. Many evangelical theologians support this view.
Based on the Bible, the “early date” theory seems more appropriate than the “late date” theory as suggested by the reasons below:
(1) The “early date” theory agrees with the historical record in 1 Kings 6:1
1 Kings 6:1 states, “Now it came about in the four hundred and eightieth year after the sons of Israel came out of the land of Egypt, in the fourth year of Solomon’s reign over Israel, in the month of Ziv which is the second month, that he began to build the house of the LORD.” 2 Chronicles 3:2 cites the exact year, month, and date: “And he began to build on the second day in the second month of the fourth year of his reign.”
According