Text -- Genesis 15:10 (NET)

15:10 So Abram took all these for him and then cut them in two and placed each half opposite the other, but he did not cut the birds in half.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Gen 15:10

Divided them in the midst - The ancient method of making covenants as well as the original word, have been already alluded to, and in a general way explained. See Gen 6:18. The word covenant from con , together, and venio , I come, signifies an agreement, association, or meeting between two or more parties; for it is impossible that a covenant can be made between an individual and himself, whether God or man. This is a theological absurdity into which many have run; there must be at least two parties to contract with each other. And often there was a third party to mediate the agreement, and to witness it when made. Rabbi Solomon Jarchi says, "It was a custom with those who entered into covenant with each other to take a heifer and cut it in two, and then the contracting parties passed between the pieces."See this and the scriptures to which it refers particularly explained, Gen 6:18. A covenant always supposed one of these four things

1.    That the contracting parties had been hitherto unknown to each other, and were brought by the covenant into a state of acquaintance

2.    That they had been previously in a state of hostility or enmity, and were brought by the covenant into a state of pacification and friendship

3.    Or that, being known to each other, they now agree to unite their counsels, strength, property, etc., for the accomplishment of a particular purpose, mutually subservient to the interests of both. Or

4.    It implies an agreement to succor and defend a third party in cases of oppression and distress

For whatever purpose a covenant was made, it was ever ratified by a sacrifice offered to God; and the passing between the divided parts of the victim appears to have signified that each agreed, if they broke their engagements, to submit to the punishment of being cut asunder; which we find from Mat 24:51; Luk 12:46, was an ancient mode of punishment. This is farther confirmed by Herodotus, who says that Sabacus, king of Ethiopia, had a vision, in which he was ordered μεσους διατεμειν, to cut in two, all the Egyptian priests; lib. ii. We find also from the same author, lib. vii., that Xerxes ordered one of the sons of Pythius μεσον διατεμειν, to be cut in two, and one half to be placed on each side of the way, that his army might pass through between them. That this kind of punishment was used among the Persians we have proof from Dan 2:5; Dan 3:29. Story of Susanna, verses 55, 59. See farther, 2Sa 12:31, and 1Ch 20:3. These authorities may be sufficient to show that the passing between the parts of the divided victims signified the punishment to which those exposed themselves who broke their covenant engagements. And that covenant sacrifices were thus divided, even from the remotest antiquity, we learn from Homer, Il. A., v. 460

Μηρους τ ’ εξεταμον κατα τε κνισοῃ εκαλυψαν

Διπτυχα ποιησαντες, επ ’ αυτων δ ’ ωμοθετησαν .

"They cut the quarters, and cover them with the fat; dividing them into two, they place the raw flesh upon them.

But this place may be differently understood

St. Cyril, in his work against Julian, shows that passing between the divided parts of a victim was used also among the Chaldeans and other people. As the sacrifice was required to make an atonement to God, so the death of the animal was necessary to signify to the contracting parties the punishment to which they exposed themselves, should they prove unfaithful

Livy preserves the form of the imprecation used on such occasions, in the account he gives of the league made between the Romans and Albans. When the Romans were about to enter into some solemn league or covenant, they sacrificed a hog; and, on the above occasion, the priest, or pater patratus , before he slew the animal, stood, and thus invoked Jupiter

Audi, Jupiter! Si prior defecerit publico consilio dolo malo, tum illo die, Diespiter, Populum Romanum sic ferito, ut ego hune porcum hic hodie feriam; tantoque magis ferito, quanto magis potes pollesque!
    - Livii Hist., lib. i., chap. 24.

"Hear, O Jupiter! Should the Romans in public counsel, through any evil device, first transgress these laws, in that same day, O Jupiter, thus smite the Roman people, as I shall at this time smite this hog; and smite them with a severity proportioned to the greatness of thy power and might!

Clarke: Gen 15:10

But the birds divided he not - According to the law, Lev 1:17, fowls were not to be divided asunder but only cloven for the purpose of taking out the intestines.

Calvin: Gen 15:10

10.And divided them in the midst. That no part of this sacrifice may be without mystery, certain interpreters weary themselves in the fabrication of subtleties; but it is our business, as I have often declared, to cultivate sobriety. I confess I do not know why he was commanded to take three kinds of animals besides birds; unless it were, that by this variety itself, it was declared, that all the posterity of Abram, of whatever rank they might be, should be offered up in sacrifice, so that the whole people, and each individual, should constitute one sacrifice. There are also some things, concerning which, if any one curiously seeks the reason, I shall not be ashamed to acknowledge my ignorance, because I do not choose to wander in uncertain speculations. Moreover, this, in my opinion, is the sum of the whole: That God, in commanding the animals to be killed, shows what will be the future condition of the Church. Abram certainly wished to be assured of the promised inheritance of the land. Now he is taught that it would take its commencement from death; that is that he and his children must die before they should enjoy the dominion over the land. In commanding the slaughtered animals to be cut in parts, it is probable that he followed the ancient rite in forming covenants whether they were entering into any alliance, or were mustering an army, a practice which also passed over to the Gentiles. Now, the allies or the soldiers passed between the severed parts, that, being enclosed together within the sacrifice, they might be the more sacredly united in one body. That this method was practiced by the Jews, Jeremiah bears witness, (Jer 34:18,) where he introduces God as saying, ‘They have violated my covenant, when they cut the calf in two parts, and passed between the divisions of it, as well the princes of Judas, and the nobles of Jerusalem, and the whole people of the land.’ Nevertheless, there appears to me to have been this special reason for the act referred to; that the Lord would indeed admonish the race of Abram, not only that it should be like a dead carcass, but even like one torn and dissected. For the servitude with which they were oppressed for a time, was more intolerable than simple death; yet because the sacrifice is offered to God, death itself is immediately turned into new life. And this is the reason why Abram, placing the parts of the sacrifice opposite to each other, fits them one to the other, because they were again to be gathered together from their dispersion. But how difficult is the restoration of the Church and what troubles are involved in it, is shown by the horror with which Abram was seized. We see, therefore, that two things were illustrated; namely, the hard servitude, with which the sons of Abram were to be pressed almost to laceration and destruction; and then their redemption, which was to be the signal pledge of divine adoption; and in the same mirror the general condition of the Church is represented to us, as it is the peculiar province of God to create it out of nothing, and to raise it from death.

Defender: Gen 15:10

God was to confirm the covenant to Abram in a most instructive manner. Though God's promise had been free and unconditional to Abram (premised only on his faith), it would be very costly to God, requiring the death of His incarnate Son. This was pictured by the death of one of each of the five kinds of clean animals acceptable for sacrificial purposes, with their remains divided into two rows. This was customary procedure at the time in establishing a solemn compact, with the contracting parties sealing it by passing between the two rows. Here, however, only God passed through, since it was a unilateral, unconditional commitment on His part."

TSK: Gen 15:10

divided them : Jer 34:18, Jer 34:19; 2Ti 2:15

the birds : Lev 1:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 15:1-21

- The Faith of Abram

1. דבר dābār , "a word, a thing;"the word being the sign of the thing.

2. אדני 'ǎdonāy , "Adonai, the Lord;"related: "bring down, lay down."This is the name usually read in place of Yahweh; but when, as in the present case, יהוה y^e hovâh and אדני 'ǎdonāy are in apposition, אלהים 'ĕlohı̂ym is read instead of the former. The Jews from a feeling of reverence avoided the utterance of this sacred name except on the most solemn occasions. This is said to have arisen from a stringent interpretation of Lev 24:16. According to some, this name was pronounced only once a year by the high priest, on the day of atonement, in the Holy of Holies, and according to others only in the solemn benedictions pronounced by the priests. At an earlier period, however, the name must have been freely used by the people, since it enters into the composition of proper names. Adon אדן 'ǎdôn in the singular and plural is used as a common name. משׁק mesheq , "possession," בן־משׁק ben - mesheq , "possessor."This forms a paronomasia with דמשׂק dameśeq , which is for דמשׂקי damaśqı̂y . אליעזר ‛elı̂y'ezer , "Eliezer, God of help, or mighty to help."

19. קיני qēynı̂y , Kenite, patronymic of קין qayı̂n , Kain. קנזי q^e nı̂zı̂y , Kenizzite, patronymic of קנז qenaz , Kenaz, "hunter." קדמני qad^e monı̂y , Kadmonite, "eastern, old."

The events recorded in the preceding chapter manifest the sway of the new nature in Abram, and meet the approval of the Lord. This approval is exhibited in a heavenly visit to the patriarch, in which the Lord solemnly reiterates the promise of the seed and the land. Abram believes in the Lord, who thereupon enters into covenant with him.

Gen 15:1-6

After these things, - - the victory, the blessing, and the self-denial recorded in the previous chapter. "The word of the Lord,"manifesting himself by speech to his servant. "In the vision"the intelligent observer passes from the merely sensible to the supersensible sphere of reality. "Fear not, Abram."The patriarch had some reason to fear. The formidable allies had indeed been defeated, and the fruits of their marauding enterprise wrested from them. But they might resume their purpose, and return with an overwhelming force. And Abram was still a stranger in a foreign land, preoccupied by tribes of another race, who would combine against him as soon as they suspected him of being an intruder. But the Lord had stood by him and given him the victory, and now speaks to him in the language of encouragement. "I am thy shield, thy exceeding great reward."The word I is separately expressed, and, therefore, emphatic in the original.

I, Jehovah (Yahweh), the Self-existent One, the Author of existence, the Performer of promise, the Manifester of myself to man, and not any creature however exalted. This was something beyond a seed, or a land, or any temporal thing. The Creator infinitely transcends the creature. The mind of Abram is here lifted up to the spiritual and the eternal. (1) thy shield. (2) thy exceeding great reward. Abram has two fears - the presence of evil, and the absence of good. Experience and conscience had begun to teach him that both of these were justly his doom. But Yahweh has chosen him, and here engages himself to stand between him and all harm, and himself to be to him all good. With such a shield from all evil, and such a source of all good, he need not be afraid. The Lord, we see, begins, as usual, with the immediate and the tangible; but he propounds a principle that reaches to the eternal and the spiritual. We have here the opening germ of the great doctrine of "the Lord our righteousness,"redeeming us on the one hand from the sentence of death, and on the other to a title to eternal life.

Gen 15:2-3

Notwithstanding the unbounded grandeur and preciousness of the promise, or rather assurance, now given, Abram is still childless and landless; and the Lord has made as yet no sign of action in regard to these objects of special promise. "Lord Jehovah (Yahweh)."The name אדני 'ǎdonāy is here for the first time used in the divine records. It denotes one who has authority; and, therefore, when applied to God, the Supreme Lord. Abram hereby acknowledges Yahweh as Supreme Judge and Governor, and therefore entitled to dispose of all matters concerning his present or prospective welfare. "What wilt thou give me?"Of what use will land or wealth be to me, the immediate reward specified by the promise? Eliezer of Damascus is master of my house. "To me thou hast given no seed."This was the present shield mentioned also in former words of promise. There is something strikingly human in all this. Abram is no enthusiast or fanatic. He fastens on the substantive blessings which the Lord had expressly named.

Gen 15:4-5

The Lord reiterates the promise concerning the seed. As he had commanded him to view the land, and see in its dust the emblem of the multitude that would spring from him, so now, with a sublime simplicity of practical illustration, he brings him forth to contemplate the stars, and challenges him to tell their number, if he can; adding, "So shall thy seed be."He that made all these out of nothing, by the word of his power, is able to fulfill his promise, and multiply the seed of Abram and Sarai. Here, we perceive, the vision does not interfere with the notice of the sensible world, so far as is necessary Dan 10:7; Joh 12:29.

Gen 15:6

And Abram believed in the Lord. - Thus, at length, after many throes of labor, has come to the birth in the breast of Abram "faith in Yahweh,"on his simple promise in the absence of all present performance, and in the face of all sensible hinderance. The command to go to the land which the Lord would show him, accompanied with the promise to make of him a great nation, had awakened in him a certain expectation; which, however, waited for some performance to ripen it into faith. But waiting in a state of suspense is not faith, but doubt; and faith after performance is not faith, but sight. The second and third renewal of the promise, while performance was still unseen in the distance, was calculated to slay the expectancy that still paused for realization, to give it the vitality of a settled consent and acquiescence in the faithfulness of God, and mature it into conviction and confession.

What was there now, then, to call forth Abram’ s faith more than at the first promise? There was the reiteration of the promise. There was the withholding of the performance, leaving room for the exercise of pure faith. There was time to train the mind to this unaccustomed idea and determination. And, lastly, there was the sublime assurance conveyed in the sentence, "I am thy shield, thy exceeding great reward,"transcending all the limits of time and place, comprehending alike the present and the eternal, the earthly and the heavenly. This, coupled with all the recorded and unrecorded dealings of the Lord, leads him to conceive the nobler feeling of faith in the Promiser, antecedent to any part of the execution, any unfolding of the plan, or any removal of the obvious difficulty. The moment of deliverance draws nigh, when Abram at length ventures to open his mouth and lay bare, in articulate utterance, the utmost questionings of his soul before the Lord. And then, in due time is effected the birth of faith; not by commencing the accomplishment of the promise, but by the explicit reassertion of its several parts, in the light of that grand assurance which covers it in its narrowest and in its most expanded forms. Thus, faith springs solely from the seed of promise. And from that moment there stands up and grows within the breast of man the right frame of mind toward the God of mercy - the germ of a mutual good understanding between God and man which will spread its roots and branches through the whole soul, to the exclusion of every noxious plant, and blossom forth unto the blessed fruit of all holy feelings and doings.

And he counted it to him for righteousness. - First. From this confessedly weighty sentence we learn, implicitly, that Abram had no righteousness. And if he had not, no man had. We have seen enough of Abram to know this on other grounds. And here the universal fact of man’ s depravity comes out into incidental notice, as a thing usually taken for granted, in the words of God. Second. Righteousness is here imputed to Abram. Hence, mercy and grace are extended to him; mercy taking effect in the pardon of his sin, and grace in bestowing the rewards of righteousness. Third. That in him which is counted for righteousness is faith in Yahweh promising mercy. In the absence of righteousness, this is the only thing in the sinner that can be counted for righteousness. First, it is not of the nature of righteousness. If it were actual righteousness, it could not be counted as such. But believing God, who promises blessing to the undeserving, is essentially different from obeying God, who guarantees blessing to the deserving. Hence, it has a negative fitness to be counted for what it is not. Secondly, it is trust in him who engages to bless in a holy and lawful way. Hence, it is that in the sinner which brings him into conformity with the law through another who undertakes to satisfy its demands and secure its rewards for him. Thus, it is the only thing in the sinner which, while it is not righteousness, has yet a claim to be counted for such, because it brings him into union with one who is just and having salvation.

It is not material what the Almighty and All-gracious promises in the first instance to him that believes in him, whether it be a land, or a seed, or any other blessing. All other blessing, temporal or eternal, will flow out of that express one, in a perpetual course of development, as the believer advances in experience, in compass of intellect, and capacity of enjoyment. Hence, it is that a land involves a better land, a seed a nobler seed, a temporal an eternal good. The patriarchs were children to us in the comprehension of the love of God: we are children to those who will hereafter experience still grander manifestations of what God has prepared for them that love him. The shield and exceeding great reward await a yet inconceivable enlargement of meaning.

Gen 15:7-21

The Lord next confirms and explains the promise of "the land"to Abram. When God announces himself as Yahweh, who purposed to give him the land, Abram asks, Whereby "shall I know that I shall possess it?"He appears to expect some intimation as to the time and mode of entering upon possession. The Lord now directs him to make ready the things requisite for entering into a formal covenant regarding the land. These include all the kinds of animals afterward used in sacrifice. The number three is sacred, and denotes the perfection of the victim in point of maturity. The division of the animals refers to the covenant between two parties, who participate in the rights which it guarantees. The birds are two without being divided. "Abram drove them away."As the animals slain and divided represent the only mean and way through which the two parties can meet in a covenant of peace, they must be preserved pure and unmutilated for the end they have to serve.

Gen 15:12-17

And the sun was about to set. - This visit of the Lord to Abram continues for two nights, with the intervening day. In the former night he led him forth to view the stars Gen 15:5. The second night sets in with the consummation of the covenant Gen 15:17. The revelation comes to Abram in a trance of deep sleep. The Lord releases the mind from attention to the communications of sense in order to engage it with higher things. And he who makes the loftier revelation can enable the recipient to distinguish the voice of heaven from the play of fancy.

Gen 15:13-15

Know, know thou. - Know certainly. This responds to Abram’ s question, Whereby shall I know? Gen 15:8. Four hundred years are to elapse before the seed of Abram shall actually proceed to take possession of the land. This interval can only commence when the seed is born; that is, at the birth of Isaac, when Abram was a hundred years of age and therefore thirty years after the call. During this interval they are to be, "first, strangers in a land not theirs"for one hundred and ninety years; and then for the remaining two hundred and ten years in Egypt: at first, servants, with considerable privilege and position; and at last, afflicted serfs, under a hard and cruel bondage. At the end of this period Pharaoh and his nation were visited with a succession of tremendous judgments, and Israel went out free from bondage "with great wealth"Exo. 12\endash 14. "Go to thy fathers."This implies that the fathers, though dead, still exist. To go from one place to another implies, not annihilation, but the continuance of existence. The doctrine of the soul’ s perpetual existence is here intimated. Abram died in peace and happiness, one hundred and fifteen years before the descent into Egypt.

Gen 15:16

In the fourth age. - An age here means the average period from the birth to the death of one man. This use of the word is proved by Num 32:13 - "He made them wander in the wilderness for forty years, until all the generation that had done evil in the sight of the Lord was consumed."This age or generation ran parallel with the life of Moses, and therefore consisted of one hundred and twenty years. Joseph lived one hundred and ten years. Four such generations amount to four hundred and eighty or four hundred and forty years. From the birth of Isaac to the return to the land of promise was an interval of four hundred and forty years. Isaac, Levi, Amram, and Eleazar may represent the four ages.

For the iniquity of the Amorite is not yet full. - From this simple sentence we have much to learn. First. The Lord foreknows the moral character of people. Second. In his providence he administers the affairs of nations on the principle of moral rectitude. Third. Nations are spared until their iniquity is full. Fourth. They are then cut off in retributive justice. Fifth. The Amorite was to be the chief nation extirpated for its iniquity on the return of the seed of Abram. Accordingly, we find the Amorites occupying by conquest the country east of the Jordan, from the Arnon to Mount Hermon, under their two kings, Sihon and Og Num 21:21-35. On the west of Jordan we have already met them at En-gedi and Hebron, and they dwelt in the mountains of Judah and Ephraim Num 13:29, whence they seem to have crossed the Jordan for conquest Num 21:26. Thus had they of all the tribes that overspread the land by far the largest extent of territory. And they seem to have been extinguished as a nation by the invasion of Israel, as we hear no more of them in the subsequent history of the country.

Gen 15:17

And the sun went down. - The light of day is gone. The covenant is now formally concluded. Abram had risen to the height of faith in the God of promise. He is come into the position of the father of the faithful. He is therefore qualified for entering into this solemn compact. This covenant has a uniqueness which distinguishes it from that with Noah. It refers to a patriarch and his seed chosen out of a coexisting race. It is not, however, subversive of the ancient and general covenant, but only a special measure for overcoming the legal and moral difficulties in the way, and ultimately bringing its comprehensive provisions into effect. It refers to the land of promise, which is not only a reality, but a type and an earnest of all analogous blessings.

The oven of smoke and lamp of flame symbolize the smoke of destruction and the light of salvation. Their passing through the pieces of the victims and probably consuming them as an accepted sacrifice are the ratification of the covenant on the part of God, as the dividing and presenting of them were on the part of Abram. The propitiatory foundation of the covenant here comes into view, and connects Abram with Habel and Noah, the primeval confessors of the necessity of an atonement.

Gen 15:18-21

In that instant the covenant was solemnly completed. Its primary form of benefit is the grant of the promised land with the extensive boundaries of the river of Egypt and the Euphrates. The former seems to be the Nile with its banks which constitute Egypt, as the Phrat with its banks describes the land of the East, with which countries the promised land was conterminous.

Gen 15:19-21

The ten principal nations inhabiting this area are here enumerated. Of these five are Kenaanite, and the other five probably not. The first three are new to us, and seem to occupy the extremities of the region here defined. The Kenite dwelt in the country bordering on Egypt and south of Palestine, in which the Amalekites also are found Num 24:20-22; 1Sa 15:6. They dwelt among the Midianites, as Hobab was both a Midianite and a Kenite Num 10:29; Jdg 1:16; Jdg 4:11. They were friendly to the Israelites, and hence some of them followed their fortunes and settled in their land 1Ch 2:55. The Kenizzite dwelt apparently in the same region, having affinity with the Horites, and subsequently with Edom and Israel Gen 36:11, Gen 36:20-23; Jos 15:17; 1Ch 2:50-52. The Kadmonite seems to be the Eastern, and, therefore, to hold the other extreme boundary of the promised land, toward Tadmor and the Phrat. These three tribes were probably related to Abram, and, therefore, descendants of Shem. The other seven tribes have already come under our notice.

Poole: Gen 15:10

And he i.e. Abram, who by Divine instinct and precept did all this which here follows,

divided them in the midst into two equal parts. This was done for two reasons.

1. To represent the torn and distracted condition in which his seed was to lie for a season.

2. To ratify God’ s covenant with Abram and his seed; for this was a rite used in making covenants, as appears both from Scripture, Jer 34:18 , and other authors.

Laid each piece one against another partly to encourage hope, that God would in his time put those parts together, and unite those dry bones, (to which the Israelites are compared, Eze 37:1-28 ), and clothe them with flesh; and partly that the persons entering into covenant might pass between those parts, and so testify their union and conjunction in one and the same sacrifice.

The birds divided he not either because there were two birds, and the one was laid against the other, which answered to the division of the larger creatures; or because they belonged not to the ceremony of the covenant, but were for the use of sacrifice, wherein they were to be offered whole, as afterwards was prescribed, Lev 1:15,17 .

Gill: Gen 15:10

And he took unto him all these,.... The heifer, goat, ram, turtle, and young pigeon, not to himself, but to the Lord, as he was bid, and offered them before him, as the above Targums paraphrase it; or however he took them for his use, and set them before him, and did with them as he directed him:

and divided them in the midst; that is, the three animals, the heifer, goat, and ram; he did not take off their several limbs, and cut them up in small parts, but cut them in halves:

and laid each piece one against another; one half against the other, the left side against the right, shoulder against shoulder, and leg against leg, so that they might seem to join, or might be easily joined together again, or however answer one another; though it is generally thought there was such a distance of the one from the other, as that there might be a passage between them; it being usual in making covenants for the covenanters to pass between the parts of a creature slain, signifying, that should they break the covenant made, they deserved to be cut asunder as that creature was; see Gill on Jer 34:18. So a burning lamp, or lamp of fire, an emblem of the divine Being, is said, Gen 15:17, to pass between those pieces: all this was expressive of the afflictions of the posterity of Abram, of their being distressed in the land of Egypt, cut as it were in twain there, and of their various dispersions in other countries; and yet, like the bones in Ezekiel's vision, were gathered together, and united again: and it may be this may have respect to the division of the people of Israel into two kingdoms, in the times of Rehoboam, and their after reunion, and especially in the latter day, Eze 37:7,

but the birds divided he not; but laid them one against another, as the pieces were laid; so the birds used in sacrifice under the law were not to be divided, Lev 1:17; which may signify, that when the people of the Jews, in the latter day, are converted, and brought together into their own land, when they will better answer the character of turtles and doves than they ever did, will be no more divided and separated from each other.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 15:10

¹ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

² tn Heb “in the middle.”

³ tn Heb “to meet its neighbor.”

sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in Genesis 15,” JSOT 19 (1981): 61-78.

Geneva Bible: Gen 15:10

And he took unto him all these, and ^{( c )} divided them in the midst, and laid each piece one against another: but the birds divided he not.

^{( c )} This was the old custom in making covenants, (Jer 39:18), to which God added these conditions, that Abram's posterity would be as torn in pieces, but after they would be rejoined: also that it would be assaulted, but yet delivered.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 15:1-21

1 God encourages Abram, who complains for want of an heir.

4 God promises him a son, and a multiplying of his seed.

6 Abram is justified by faith.

7 Canaan is promised again, and confirmed by a sign, and a vision, prophetic of the condition of his posterity till brought out of Egypt.

Maclaren: Gen 15:5-18

Genesis 15:5-18

1. Abram Had Exposed Himself To Dangerous Reprisals.

By his victory over the confederate Eastern raiders. In the reaction following the excitement of battle, dread and despondency seem to have shadowed his soul. Therefore the assurance with which this chapter opens came to him. It was new, and came in a new form. He is cast into a state of spiritual ecstasy, and a mighty word' sounds, audible to his inward ear. The form which it takes--I am thy shield'--suggests the thought that God shapes His revelation according to the moment's need. The unwarlike Abram might well dread the return of the marauders in force, to avenge their defeat. Therefore God speaks to his fears and present want. Just as to Jacob the angels appeared as a heavenly camp guarding his undefended tents and helpless women; so, here and always, God is to us what we most need at the moment, whether it be comfort, or wisdom, or guidance, or strength. The manna tasted to each man, as the rabbis say, what he most desired. God's gifts take the shape of man's necessity.

Abram had just exercised singular generosity in absolutely refusing to enrich himself from the spoil. God reveals Himself as his exceeding great reward.' He gives Himself as recompense for all sacrifices. Whatever is given up at His bidding, the Lord is able to give thee much more than this.' Not outward things, nor even an outward heaven, is the guerdon of the soul; but a larger possession of Him who alone fills the heart, and fills the heart alone. Other riches may be counted, but this is exceeding great,' passing comprehension, and ever unexhausted, and having something over after all experience. Both these aspects of God's preciousness are true for earth; but we need a shield only while exposed to attack. In the land of peace, He is only our reward.

2. Mark The Triumphant Faith Which Springs To Meet The Divine Promise.

The first effect of that great assurance is to deepen Abram's consciousness of the strange contradiction to it apparently given by his childlessness. It is not distrust that answers the promise with a question, but it is eagerness to accept the assurance and ingenuous utterance of difficulties in the hope of their removal. God is too wise a father not to know the difference between the tones of confidence and unbelief, however alike they may sound; and He is too patient to be angry if we cannot take in all His promise at once. He breaks it into bits not too large for our lips, as He does here. The frequent reiterations of the same promisem in Abram's life are not vain. They are a specimen of the unwearied repetition of our lessons, Here a little, there a little,' which our teacher gives His slow scholars. So, once more, Abram gets the promise of posterity in still more glorious form. Before, it was likened to the dust of the earth; now it is as the innumerable stars shining in the clear Eastern heaven. As he gazes up into the solemn depths, the immensity and peace of the steadfast sky seems to help him to rise above the narrow limits and changefulness of earth, and a great trust floods his soul. Abram had lived by faith ever since he left Haran; but the historian, usually so silent about the thoughts of his characters, breaks through his usual manner of narrative to insert the all-important words which mark and epoch in revelation, and are, in some aspects, the most significant in the Old Testament. Abram believed in the Lord; and He counted it to him for righteousness.'

Observe the teaching as to the nature and object of faith in that first clause. The word rendered believed' literally means to steady oneself by leaning on something. So it gives in a vivid picture more instructive than many a long treatise what faith is, and what it does for us. As a man leans his trembling hand on a staff, so we lay our weak and changeful selves on God's strength; and as the most mutable thing is steadied by being fastened to a fixed point, so we, though in ourselves light as thistledown, may be steadfast as rock, if we are bound to the rock of ages by the living band of faith. The metaphor makes it plain that faith cannot be merely an intellectual act of assent, but must include a moral act, that of confidence. Belief as credence is mainly an affair of the head, but belief as trust is an act of the will and the affections.

The object of faith is set in sunlight clearness by these words,--the first in which Scripture speaks of faith. Abram leaned on the Lord.' It was not the promise, but the promiser, that was truly the object of At)ram's trust. He believed the former, because he trusted Him who made it. Many confusions in Christian teaching would have been avoided if it had been always seen that faith grasps a person, not a doctrine, and that even when the person is revealed by doctrine, it is him, and not only it, which faith lays hold of. Whether God speaks promises, teachings of truth, or commandments, faith accepts them, because it trusts Him. Christ is revealed to us for our faith by the doctrinal statements of the New Testament. But we must grasp Himself, as so revealed, if we are to have faith which saves the soul. This same thought of the true object of faith as personal helps us to understand the substantial identity of faith in all ages and stages of revelation, however different the substance of the creeds. Abram knew very little of God, as compared with our knowledge. But it was the same God whom Abram trusted, and whom we trust as made known in His Son. Hence we can stretch out our hands across the ages, and clasp his as partaker of like precious faith.' We walk in the light of the same sun,--he in its morning beams, we in its noonday glory. There has never been but one road to God, and that is the road which Abram trod, when he believed in the Lord.'

3. Mark The Full-Orbed Gospel Truth As To The Righteousness Of Faith,

Which is embedded in this record of early revelation, He counted it to him for righteousness.' A geologist would be astonished if he came on remains in some of the primary strata which indicated the existence, in these remove epochs, of species supposed to be of much more recent date. So here we are startled at finding the peculiarly New Testament teaching away back in this dim distance. No wonder that Paul fastened on this verse, which so remarkably breaks the flow of the narrative, as proof that his great principle of justification by faith was really the one only law by which, in all ages, men had found acceptance with God. Long before law or circumcision, faith had been counted for righteousness. The whole Mosaic system was a parenthesis; and even in it, whoever had been accepted had been so because of his trust, not because of his works. The whole of the subsequent divine dealings with Israel rested on this act of faith, and on the relation to God into which, through it, Abram entered. He was not a perfectly righteous mall, as some passages of his life show; but he rose here to the height of loving and yearning trust in God, and God took that trust in lieu of perfect conformity to His will. He treated and regarded him as righteous, as is proved by the covenant which follows. The gospel takes up this principle, gives us a fuller revelation, presents the perfect righteousness of Christ as capable of becoming ours by faith, and so unveils the ground on which Abram and the latest generations are equally' accepted in the beloved.' This reckoning of righteousness to the unrighteous, on condition of their faith, is not because of any merit in faith. It does not come about in reward of, but by means of, their faith, which is nothing in itself, but is the channel only of the blessing. Nor is it a mere arbitrary act of God's, or an unreal imputing of what is not. But faith unites with Christ; and he that is joined to the Lord is one spirit,' so as that in Him we have redemption.' His righteousness becomes ours. Faith grafts us into the living Vine, and we are no longer regarded in our poor sinful individual personality, but as members of Christ. Faith builds us into the rock; but He is a living Stone, and we are living stones, and the life of the foundation rises up through all the courses of the great temple. Faith unites sinful men to God in Christ; therefore it makes them partakers of the blessedness of the man … to whom the Lord will not impute sin,' and of the blessedness of the man to whom the Lord reckons his faith for righteousness. That same faith which thus clothes us with the white robe of Christ's righteousness, in lieu of our own tattered raiment, also is the condition of our becoming righteous by the actual working out in our character of all things lovely and of good report. It opens the heart to the entrance of that divine Christ, who is first made for us, and then, by daily appropriation of the law of the spirit of life, is made on us, righteousness and sanctification, and redemption.' May all who read these lines be found in Him,' having that which is through the faith of Christ, the righteousness which is of God by faith!'

4. Consider The Covenant Which Is The Consequence Of Abram's Faith,

And the proof of his acceptance.

It is important to observe that the whole remainder of this chapter is regarded by the writer as the result of Abram's believing God. The way in which verse? and the rest are bolted on, as it were, to verse 6, clearly shows this. The nearer lesson from this fact is, that all the Old Testament revelation from this point onward rests on the foundation of faith. The further lesson, for all times, is that faith is ever rewarded by more intimate and loving manifestations of God's friendship, and by fuller disclosure of His purposes. The covenant is not only God's binding Himself anew by solemn acts to fulfil His promises already made, but it is His entering into far sweeter and nearer alliance with Abram than even He had hitherto had. That name, the friend of God,' by which he is still known over all the Mohammedan world, contains the very essence of the covenant. In old days men were wont to conclude a bond of closest amity by cutting their flesh and interchanging the flowing blood. Henceforth they had, as it were, one life. We have not here the shedding of Abram's blood, as in the covenant of circumcision. Still, the slain animals represent the parties to the covenant, and the notion of a resulting unity of the closest order as between God and Abram is the very heart of the whole incident.

The particulars as to the rite by which the covenant was established are profoundly illuminative. The significant division of the animals into two shows that they were regarded as representing the contracting parties, and the passing between them symbolized the taking up of the obligations of the covenant. This strange rite, which was widely spread, derives importance from the use of it probably made in Hebrews 9:16-17. The new covenant, bringing still closer friendship and higher blessings, is sealed by the blood of Christ. He represents both God and man. In His death, may we not say that the manhood and the Godhead are parted, and we, standing as it were between them, encompassed by that awful sacrifice, and enclosed in its mysterious depths, enter into covenant with God, and become His friends?

We need not to dwell upon the detailed promises, of which the covenant was the seal. They are simply the fuller expansion of those already made, but now confirmed by more solemn guarantees. The new relation of familiar friendship, established by the covenant itself, is the main thing. It was fitting that God's friend should be in the secret of His purposes. The servant knoweth not what his lord doeth,' but the friend does. And so we have here the assurance that faith will pierce to the discernment of much of the mind of God, which is hid from sense and the wisdom of this world. If we would know, we must believe. We may be men of God's counsel,' and see deeply into the realities of the present, and far ahead into what will then become the certainties of the future, if only we live by faith in the secret place of the Most High, and, like John, lean to close on the Master's bosom that we can hear His lowest whisper.

Notice, too, the lessons of the smoking furnace and the blazing torch. They are like the pillar of fire and cloud. Darkness and light; a heart of fire and a wrapping of darkness,--these are not symbols of Israel and its checkered fate, as Dean Stanley thinks, but of the divine presence: they proclaim the double aspect of all divine manifestations, the double element in the divine nature. He can never be completely known; He is never completely hid. Ever does the lamp flame; ever around it the smoke wreathes. In all His self-revelation is the hiding of His power'; after all revelation He dwelleth in the thick darkness.' Only the smoke is itself fire, but not illumined to our vision. The darkness is light inaccessible. Much that was smoke' to Abram has caught fire, and is light' to us. But these two elements will ever remain; and throughout eternity God will be unknown, and yet well known, pouring Himself in ever-growing radiance on our eyes, and yet the King invisible.'

Nor is this all the teaching of the symbol. It speaks of that twofold aspect of the divine nature, by which to hearts that love He is gladsome light, and to unloving ones He is threatening darkness. As to the Israelites the pillar was light, and to the Egyptians darkness and terror; so the same God is joy to some, and dread to others. What maketh heaven, that maketh hell.' Light itself can become the source of pain the most exquisite, if the eye is diseased. God Himself cannot but be a torment to men who love darkness rather than light. Love and wrath, life and death, a God who pities and who cannot but judge, are solemnly proclaimed by that ancient symbol, and are plainly declared to us in the perfect revelation in Christ Jesus.

Observe, too, the manner of the ratification of the covenant. The symbol of the Divine presence passed between the pieces. No mention is made of Abram's doing so. Why this one-sided covenant? Because God's gracious dealings with men are one-sided. He seeks no oaths from us; He does not exchange blessings for our gifts. His covenant is the free result of His unmotivated love, and is ratified by a solemn sacrifice, which we do not offer. We have nothing to do but to take what He gives. All ideas of barter and bargain are far from Him. Our part is but to embrace His covenant, which is complete and ratified whether we embrace it or not. What a wonderful thought that is of a covenant-making and a covenant-keeping God! We do not hear so much of it as our fathers did. The more is the pity. It means that God has, as it were, buoyed out across the boundless ocean of His possible modes of action a plain course, which He binds Himself to keep; that He has frankly let us into the very secret of His doings; that He has stooped to use human forms of assurance to make it easier to trust Him; that He has confirmed His promise by a mighty sacrifice. Therefore we may enter into closest friendship with Him, and take for our own the exultant swan-song of Abram's royal son: Although my house be not so with God [although my life be stained, and my righteousness unfit to be offered to His pure eyes]; yet He hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire.'

The Word That Scatters: Fear I.

Genesis 15:1

Abram was now apparently about eighty-five years old. He had been fourteen years in Palestine, and had, for the only time in his life, quite recently been driven to have recourse to arms against a formidable league of northern kings, whom, after a swift forced march from the extreme south to the extreme north of the land, he had defeated. He might well fear attack from their overwhelmingly superior forces. So this vision, like all God's words, fits closely to moments' needs, but is also for all time and all men.

1. The Call To Conquer Fear.

Fear not.

(a)There is abundant reason for fear in facts of life. There are so many certain evils, and so many possible evils, that any man who is not a feather-brained fool must sometimes quail.

(b) Reasons for fear in our relations to divine law.

(c) The only rational way of conquering fears is by showing them to be unfounded. It is waste of breath to say, Don't be afraid, and to do nothing to remove the occasions of fear. It is childish to try to get rid of fears by shutting the eyes tight and refusing to look formidable facts in the face.

(d) The revelation of God is the true antidote to fear.

(e) Fear not' is the characteristic word of divine revelation. It is of frequent occurrence from Abraham till John in Patmos.

2. The Ground Of The Call In The Revelation Of God As Shield.

(a) As to outward evils, His protection assures us, not of absolute exemption, but of His entire control of them, so that men and circumstances are His instruments, and His will only is powerful. Chedorlaomer and all the allied kings are nothing; a noise,' as the prophet said of a later conqueror. All the bitterness and terror is taken out of evil. If any fiery dart pass through the shield, all its poison is wiped off in passage. So there remains no reason for fear, since all things work together for good. Behind that shield we are safe as diver in his bell, though seas rave and sea-monsters swim around.

(b) As to inward evils, our Shield assures us of absolute exemption. Shield of faith.' Faith is shield because it takes hold of God's strength.

3. The Ground Of The Call In The Revelation Of God As Reward.

Abraham had refused all share in booty, a large sacrifice, and here he is promised, A Reward in God, i.e. He gives Himself in recompense for all sacrifices in path of duty. The Lord is able to give thee much more than these.' This promise opens out to general truth that God Himself is the true reward of a devout life. There are many recompenses for all sacrifices for God, some of them outward and material, some of them inward and spiritual, but the reward which surpasses all others is that by such sacrifices we attain to greater capacity for God, and therefore possess more of Him. This is the only Reward worth thinking of--God only satisfies the soul. With Him we are rich; without Him poor; exceeding great'--riches in glory,' transcending all measure. The revelations of God as Shield and Reward are both given in reference to the present life, but the former applies only to earth, where without are fighters, within are fears'; while the latter is mainly true for heaven, where those who have fought, having God for their Shield, will possess Him for their Reward, in a measure and manner which will make all earthly experiences seem poor. Here the heirs of God' get subsistence money, which is a small installment of their inheritance; there they enter into possession of it all.

The Word That Scatters: Fear II

Genesis 15:1

Many years have passed since Abram was called to go forth from his father's house, assured that God would make of him a great nation. They had been years of growing power. He has been dwelling at Mature, as a prince among the people of the land, a power. There sweeps down on Southern Palestine the earliest of those invasions from the vast plains of the North which afterwards for generations were the standing dread of Abram's descendants. Like the storm pillars in their own deserts, are these wild marauders with the wild names that never appear again in the history. Down on the rich valleys and peaceful pasture lands they swoop for booty, not for conquest. Like some sea-bird, they snatch their prey and away. They carry with them among the long train of captives Abram's ungenerous brother-in-law, Lot. Then the friend of God, the father of the faithful, musters his men, like an Arab sheikh as he was, and swiftly follows the track of the marauders over the hills of Samaria, and across the plain of Jezreel. The night falls, and down he swoops upon them and scatters them. Coming back he had interviews with the King of Sodom, when he refuses to take any of the spoil, and with Melchizedek.

Abram is back at Mamre. How natural that fear and depression should seize him: the reaction from high excitement; the dread that from the swarming East vengeance would come for his success in that night surprise; the thought that if it did, he was a wandering stranger in a strange land and could not count on allies. Then there would come, perhaps, the remembrance :of how long God had delayed the very beginnings of the fulfillment, Seeing I go childless.'

To this mood of mind the divine vision is addressed. Fear not--I am thy shield' whatever force comes against thee, and thine exceeding great reward,'--perhaps in reference to his refusal to take anything from the spoil. But God says this to us all. In these antique words the very loftiest and purest principles of spiritual religion are set forth.

He that loves and trusts God possesses God. He that possesses God has enough for earth. He that possesses God has enough for heaven.

1. It Is Possible For A Man To Have God For His.

I am thy Reward,'--not merely Rewarder, but Reward.

How can one spiritual Being belong to another?-plainly, By mutual love.

The Gospel assures us of God's love, and makes it possible for ours to be fixed on Him.

Faith gives us God for ours.

The highest view of the blessings of the Gospel is that God Himself becomes our reward.

How sad the insanity of men appears, in the ordinary aims of their life, its rewards and its objects of desire I How they chase after variety!

How much loftier and truer a conception of the blessing of religion this is than notions of mere escape and the like!

2. The Possession Of God Is Enough For Earth.

God the all-sufficient object for our spirits, His love, the communication of Himself, the sense of His presence, the depths of His infinite character, of His wondrous ways, of His revealed Truth as an object for thought: of His authoritative will as imperative for will and conscience: aspiration towards Him.

God the Eternal Object.

To find Him in everything, and everything in Him, is to be at rest.This is what He promises--Not a life of outward success and ease--much nobler than if He did.Take Abram's as a type.In war He will be our Defense.

In absence of other joys He will be Enough. Sphered and included in Him is all sweetness. Re sustains all relations, and does for us what these other joys and goods partially do.

The possession of His love should put away all fear, since having Him we are not at the mercy of externals.

What, then, is Life as men ordinarily make it?-what a blunder

3. To Possess God Is Enough For Heaven.

Such a relationship is the great proof of immortality. Christ and Sadducees.

The true glory of heaven is in fuller possession of God: no doubt other things, but these subsidiary.

The Reward is God.

The idea of recompense ample and full for all sorrow. More than adequate wages for all work.

That final reward will show how wise the wanderer was, who left his father's house and' looked for a city.'

God is not ashamed to be called their God.Christ comes to us-offers Himself.Think of how rich with Him, and oh, think of how poor without Him!Which will you have on earth?Which will you have in another world.

MHCC: Gen 15:7-11

Assurance was given to Abram of the land of Canaan for an inheritance. God never promises more than he is able to perform, as men often do. Abram did as God commanded him. He divided the beasts in the midst, according to the ceremony used in confirming covenants, Jer 34:18, Jer 34:19. Having prepared according to God's appointment, he set himself to wait for the sign God might give him. A watch must be kept upon our spiritual sacrifices. When vain thoughts, like these fowls, come down upon our sacrifices, we must drive them away, and seek to attend on God without distraction.

Matthew Henry: Gen 15:7-11

We have here the assurance given to Abram of the land of Canaan for an inheritance.

I. God declares his purpose concerning it, Gen 15:7. Observe here, Abram made no complaint in this matter, as he had done for the want of a child. Note, Those that are sure of an interest in the promised seed will see no reason to doubt of a title to the promised land. If Christ is ours, heaven is ours. Observe again, When he believed the former promise (Gen 15:6) then God explained and ratified this to him. Note, To him that has (improves what he has) more shall be given. Three things God here reminds Abram of, for his encouragement concerning the promise of this good land: -

1. What God is in himself: I am the Lord Jehovah; and therefore, (1.) "I may give it to thee, for I am sovereign Lord of all, and have a right to dispose of the whole earth."(2.) "I can give it to thee, whatever opposition may be made, though by the sons of Anak."God never promises more than he is able to perform, as men often do. (3.) "I will make good my promise to thee."Jehovah is not a man that he should lie.

2. What he had done for Abram. He had brought him out of Ur of the Chaldees, out of the fire of the Chaldees, so some, that is, either from their idolatries (for the Chaldeans worshipped the fire), or from their persecutions. The Jewish writers have a tradition that Abram was cast into a fiery furnace for refusing to worship idols, and was miraculously delivered. It is rather a place of that name. Thence God brought him by an effectual call, brought him with a gracious violence, snatched him as a brand out of the burning. This was, (1.) A special mercy: "I brought thee, and left others, thousands, to perish there." God called him alone, Isa 51:2. (2.) A spiritual mercy, a mercy to his soul, a deliverance from sin and its fatal consequences. If God save our souls, we shall want nothing that is good for us. (3.) A fresh mercy, lately bestowed, and therefore should be the more affecting, as that in the preface to the commandments, I am the Lord that brought thee out of Egypt lately. (4.) A foundation mercy, the beginning of mercy, peculiar mercy to Abram, and therefore a pledge and earnest of further mercy, Isa 66:9. Observe how God speaks of it as that which he gloried in: I am the Lord that brought thee out. He glories in it as an act both of power and grace; compare Isa 29:22, where he glories in it, long afterwards. Thus saith the Lord who redeemed Abraham, redeemed him from sin.

3. What he intended to do yet further for him: " I brought thee hither, on purpose to give thee this land to inherit it, not only to possess it, but to possess it as an inheritance, which is the sweetest and surest title."Note, (1.) The providence of God has secret but gracious designs in all its various dispensations towards good people; we cannot conceive the projects of Providence, till the event shows them in all their mercy and glory. (2.) The great thing God designs in all his dealings with his people is to bring them safely to heaven. They are chosen to salvation (2Th 2:13), called to the kingdom (1Th 2:12), begotten to the inheritance (1Pe 1:3, 1Pe 1:4), and by all made meet for it, Col 1:12, Col 1:13; 2Co 4:17.

II. Abram desires a sign: Whereby shall I know that I shall inherit it? Gen 15:8. This did not proceed from distrust of God's power or promise, as that of Zacharias; but he desired this, 1. For the strengthening and confirming of his own faith; he believed (Gen 15:6), but here he prays, Lord, help me against my unbelief. Now he believed, but he desired a sign to be treasured up against an hour of temptation, not knowing how his faith might, by some event or other, be shocked and tried. Note, We all need, and should desire, helps from heaven for the confirming of our faith, and should improve sacraments, which are instituted signs, for that purpose. See Jdg 6:36-40; 2Ki 20:8-10; Isa 7:11, Isa 7:12. 2. For the ratifying of the promise to his posterity, that they also might be brought to believe it. Note, Those that are satisfied themselves should desire that others also may be satisfied of the truth of God's promises. John sent his disciples to Christ, not so much for his own satisfaction as for theirs, Mat 11:2, Mat 11:3. Canaan was a type of heaven. Note, It is a very desirable thing to know that we shall inherit the heavenly Canaan, that is, to be confirmed in our belief of the truth of that happiness, and to have the evidences of our title to it more and more cleared up to us.

III. God directs Abram to make preparations for a sacrifice, intending by that to give him a sign, and Abram makes preparation accordingly (Gen 15:9-11): Take me a heifer, etc. Perhaps Abram expected some extraordinary sign from heaven; but God gives him a sign upon a sacrifice. Note, Those that would receive the assurances of God's favour, and would have their faith confirmed, must attend instituted ordinances, and expect to meet with God in them. Observe, 1. God appointed that each of the beasts used for this service should be three years old, because then they were at their full growth and strength: God must be served with the best we have, for he is the best. 2. We do not read that God gave Abram particular directions how to manage these beasts and fowls, knowing that he was so well versed in the law and custom of sacrifices that he needed not any particular directions; or perhaps instructions were given him, which he carefully observed, thought they are not recorded: at least it was intimated to him that they must be prepared for the solemnity of ratifying a covenant; and he well knew the manner of preparing them. 3. Abram took as God appointed him, though as yet he knew not how these things should become a sign to him. This was not the first instance of Abram's implicit obedience. He divided the beasts in the midst, according to the ceremony used in confirming covenants, Jer 34:18, Jer 34:19, where it is said, They cut the calf in twain, and passed between the parts. 4. Abram, having prepared according to God's appointment, now set himself to wait for the sign God might give him by these, like the prophet upon his watch-tower, Hab 2:1. While God's appearing to own his sacrifice was deferred, Abram continued waiting, and his expectations were raised by the delay; when the fowls came down upon the carcasses to prey upon them, as common and neglected things, Abram drove them away (Gen 15:11), believing that the vision would, at the end, speak, and not lie. Note, A very watchful eye must be kept upon our spiritual sacrifices, that nothing be suffered to prey upon them and render them unfit for God's acceptance. When vain thoughts, like these fowls, come down upon our sacrifices, we must drive them away, and not suffer them to lodge within us, but attend on God without distraction.

Keil-Delitzsch: Gen 15:7-10

Abram's question, " Whereby shall I know that I shall take possession of it (the land)?"was not an expression of doubt, but of desire for the confirmation or sealing of a promise, which transcended human thought and conception. To gratify this desire, God commanded him to make preparation for the conclusion of a covenant. " Take Me, He said, a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon; "one of every species of the animals suitable for sacrifice. Abram took these, and " divided them in the midst, "i.e., in half, " and placed one half of each opposite to the other ( בּתרו אישׁ , every one its half, cf. Gen 42:25; Num 16:17); only the birds divided he not, "just as in sacrifice the doves were not divided into pieces, but placed upon the fire whole (Lev 1:17). The animals chosen, as well as the fact that the doves were left whole, corresponded exactly to the ritual of sacrifice. Yet the transaction itself was not a real sacrifice, since there was neither sprinkling of blood nor offering upon an altar ( oblatio ), and no mention is made of the pieces being burned. The proceeding corresponded rather to the custom, prevalent in many ancient nations, of slaughtering animals when concluding a covenant, and after dividing them into pieces, of laying the pieces opposite to one another, that the persons making the covenant might pass between them. Thus Ephraem Syrus (1, 161) observes, that God condescended to follow the custom of the Chaldeans, that He might in the most solemn manner confirm His oath to Abram the Chaldean. The wide extension of this custom is evident from the expression used to denote the conclusion of a covenant, בּרית כּרת to hew, or cut a covenant, Aram . קרם גּרז , Greek ὅρκια τέμνειν , faedus ferire , i.e., ferienda hostia facere faedus ; cf. Bochart ( Hieroz . 1, 332); whilst it is evident from Jer 34:18, that this was still customary among the Israelites of later times. The choice of sacrificial animals for a transaction which was not strictly a sacrifice, was founded upon the symbolical significance of the sacrificial animals, i.e., upon the fact that they represented and took the place of those who offered them. In the case before us, they were meant to typify the promised seed of Abram. This would not hold good, indeed, if the cutting of the animals had been merely intended to signify, that any who broke the covenant would be treated like the animals that were there cut in pieces. But there is no sure ground in Jer 34:18. for thus interpreting the ancient custom. The meaning which the prophet there assigns to the symbolical usage, may be simply a different application of it, which does not preclude an earlier and different intention in the symbol. The division of the animals probably denoted originally the two parties to the covenant, and the passing of the latter through the pieces laid opposite to one another, their formation into one: a signification to which the other might easily have been attached as a further consequence and explanation. And if in such a case the sacrificial animals represented the parties to the covenant, so also even in the present instance the sacrificial animals were fitted for that purpose, since, although originally representing only the owner or offerer of the sacrifice, by their consecration as sacrifices they were also brought into connection with Jehovah . But in the case before us the animals represented Abram and his seed, not in the fact of their being slaughtered, as significant of the slaying of that seed, but only in what happened to and in connection with the slaughtered animals: birds of prey attempted to eat them, and when extreme darkness came on, the glory of God passed through them. As all the seed of Abram was concerned, one of every kind of animal suitable for sacrifice was taken, ut ex toto populo et singulis partibus sacrificium unum fieret ( Calvin ). The age of the animals, three years old, was supposed by Theodoret to refer to the three generations of Israel which were to remain in Egypt, or the three centuries of captivity in a foreign land; and this is rendered very probable by the fact, that in Jdg 6:25 the bullock of seven years old undoubtedly refers to the seven years of Midianitish oppression. On the other hand, we cannot find in the six halves of the three animals and the undivided birds, either 7 things or the sacred number 7, for two undivided birds cannot represent one whole, but two; nor can we attribute to the eight pieces any symbolical meaning, for these numbers necessarily followed from the choice of one specimen of every kind of animal that was fit for sacrifice, and from the division of the larger animals into two.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 11:27--25:12

A. What became of Terah 11:27-25:11

A major theme of the Pentateuch is the partial fulfillment of the promises to the patriarchs. The promises in Genesis 12:1-3 and 7 are the fountainhead from which the rest of the Pentateuch flows.³⁹⁷ Walter Kaiser labeled the three things promised Abram as an heir, a heritage, and an inheritance.³⁹⁸ David Clines called them posterity, relationship with God, and land.³⁹⁹ J. Dwight Pentecost and Robert L. Saucy referred to them as seed, blessing, and land.⁴⁰⁰

God progressively revealed more information about each of these promises. He gave more information about the land promise in 13:15, 17; 15:7-8, 18; 17:8; 24:7; 26:3-4 (plural "lands"); 28:4, 13; 35:12; 48:4; and 50:24. Repetition of the seed promise occurs in 13:15-16; 15:5; 17:2, 5-10, 13, 16, 19-20; 18:18; 21:12; 22:17-18; 26:3-4, 24; 28:13-14; 32:12; 35:11-12; 46:3; and 48:4 and 16.

"A line of successive representative sons of the patriarchs who were regarded as one with the whole group they represented matched the seminal idea already advocated in Genesis 3:15. Furthermore, in the concept of seed' were the two aspects of the seed as a future benefit and the seed as the present beneficiaries of God's temporal and spiritual gifts. Consequently, seed' was always a collective singular noun; never did it appear as a plural noun (e.g., as in sons'). Thereby the seed' was marked as a unit, yet with a flexibility of reference: now to the one person, now to the many descendants of that family. This interchange of reference with its implied corporate solidarity was more than a cultural phenomena or an accident of careless editing; it was part and parcel of its doctrinal intention."⁴⁰¹

The promise of universal blessing recurs in 18:18; 22:18 9 (to Abraham); 26:4 (to Isaac); and 28:14 (to Jacob).⁴⁰²

"While this promissory triad of blessing, seed, and land is the thematic cord binding the Book of Genesis, we find that the counterthemes of fratricide, violence, uncreation, and expulsion are the literary-theological foil for the promissory blessing."⁴⁰³

Genesis 12-50 focuses on the promise of posterity (an heir, seed), though the other promises receive much attention. Exodus and Leviticus center on the promise of worldwide influence (relationship with God, heritage, blessing), and Numbers and Deuteronomy emphasize the promise of real estate (land, inheritance, rest).

In Genesis 12-25 the problems of possessing the land and obtaining an heir dominate the story of Abram's life. How will Abram obtain the land, and who will be Abram's heir? These are the great questions that the thoughtful reader continually asks himself as he reads the story of Abram. At least one of them is central in every incident in his life that God has chosen to record in Genesis. These questions form the unifying theme of the Abram narrative.⁴⁰⁴

One writer called the form in which Moses revealed the Abram cycle of stories an "obstacle story."

"Few literary techniques have enjoyed so universal and perennial a vogue as the obstacle story. It is found in ancient and modern literature from the Gilgamesh epic and the Odyssey to the Perils of Pauline and the latest novel. Its character is episodal in that it is not self-contained but finds its raison d'etre in its relation to the larger story or narrative of which it is a part. Its purpose is to arouse suspense and sustain interest by recounting episodes which threaten or retard the fulfillment of what the reader either suspects or hopes or knows to be the ending of the story."⁴⁰⁵

Twelve crises arise as the story of Abram's life unfolds. Each of these must be overcome and is overcome by God who eventually does provide Abram's descendants. Each of these problems constituted a challenge to Abram's faith. Is God faithful and powerful enough to provide what He has promised? In the end we can see that He is.

Each problem Abram encountered is typical of problems that every believer has to deal with in seeking to live by faith. Consequently each episode in Abram's life teaches us something about God's power and faithfulness and should enable us to live by faith more consistently. Moses originally recorded these lessons for Israel's benefit.

The problems Abram's faith encountered were these.

1. Sarai was barren (11:30).

2. Abram had to leave the Promised Land (12:10).

3. Abram's life was in danger in Egypt (12:11-20).

4. Abram's nephew, Lot, strove with him over the land (ch. 13).

5. Abram entered a war (14:1-16).

6. Abram's life was in danger in the Promised Land (15:1).

7. God ruled Eliezer out as Abram's heir (15:2-3).

8. Hagar, pregnant with Abram's son (heir?), departed (16:6).

9. Abimelech threatened Sarai's reputation and child (heir?) in Gerar (ch. 20).

10. Abram had two heirs (21:8-11).

11. God commanded Abram to slay his heir (ch. 22).

12. Abram could not find a proper wife for his heir (24:5).

". . . the narrator has skillfully woven this material together in such a way as to involve the reader/listener in a drama of increasing tension between, on the one hand, the promise of Yahweh that Abram would have an heir and, indeed, would become the father of many nations, and, on the other, the threat to the fulfillment of this promise by a series of crises."⁴⁰⁶

Constable: Gen 15:1-21

5. The Abrahamic Covenant ch. 15

Abram asked God to strengthen his faith. In response Yahweh promised to give the patriarch innumerable descendants. This led Abram to request some further assurance that God would indeed do what He promised. God graciously obliged him by formalizing the promises and making a covenant. In the giving of the covenant God let Abram know symbolically that enslavement would precede the fulfillment of the promise.

From chapters 12 through 14 issues involving God's promise to Abram concerning land have predominated. However from chapter 15 on tensions arising from the promise of descendants become central in the narrative.

Abram was legitimately concerned about God's provision of the Promised Land as well as his need for an heir. He had declined the gifts of the king of Sodom and had placed himself in danger of retaliation from four powerful Mesopotamian kings. God had proven Himself to be Abram's "shield" (defender) in the battle just passed. Now He promised to be the same in the future and to give Abram great "reward." This was God's fourth revelation to Abram.

This episode consists of two scenes that are parallel: Yahweh's word (vv. 1, 7), Abram's word (vv. 2-3, 8), Yahweh's reaction (vv. 4, 9), a public act (vv. 5, 16-17), Yahweh's word (vv. 5, 13-16), and a conclusion (vv. 6, 18-21).⁴⁷⁰

15:1 "The word of the LORD came.' This is a phrase typically introducing revelation to a prophet, e.g., 1 Sam 15:10; Hos 1:1; but in Genesis it is found only here and in v 4 of this chapter. Abraham is actually called a prophet in 20:7. It prepares the way for the prophecy of the Egyptian bondage in vv 13-16."⁴⁷¹

Visions were one of the three primary methods of divine revelation in the Old Testament along with dreams and direct communications (cf. Num. 12:6-8).

"By his bold intervention and rescue of Lot, Abram exposes himself to the endemic plague of that region--wars of retaliation.⁴⁷² This fear of retaliation is the primary reason for the divine oracle of 15.1 which could be translated: Stop being afraid, Abram. I am a shield for you, your very great reward.' Yahweh's providential care for Abram is to be seen as preventing the Mesopotamian coalition from returning and settling the score."⁴⁷³

15:2-3 Abram used a new title for God calling Him Master (Adonai) Yahweh. Abram had willingly placed himself under the sovereign leadership of God.

"A childless couple adopts a son, sometimes a slave, to serve them in their lifetime and bury and mourn them when they die. In return for this service they designate the adopted son as the heir presumptive. Should a natural son be born to the couple after such action, this son becomes the chief heir, demoting the adopted son to the penultimate position."⁴⁷⁴

15:4 Abram assumed that since he was old and childless and since Lot had not returned to him, the heir God had promised him would be his chief servant Eliezer.

". . . under Hurrian law a man's heir would be either his natural-born son--a direct heir--or, in the absence of any natural-born son, an indirect heir, who was an outsider adopted for the purpose. In the latter case, the adopted heir was required to attend to the physical needs of his parents' during their lifetime."⁴⁷⁵

God assured Abram that the descendants He had promised would come through a "natural-born son," not an adopted heir (cf. 12:7; 13:15-16).

15:5 To the promise of descendants as innumerable as the dust (physical descendants from the land? cf. 13:16) God added another promise that Abram's seed would be as countless as the stars. This is perhaps a promise of Abram's spiritual children, those who would have faith in God as he did. Abram may not have caught this distinction since he would have more naturally taken the promise as a reference to physical children.

15:6-7 Moses did not reveal exactly what Abram believed for which God reckoned him righteous. In Hebrew the conjunction waw with the imperfect tense verb following indicates consecutive action and best translates as "Then." When waw occurs with the perfect tense verb following, as we have here, it indicates disjunctive action and could read, "Now Abram had believed . . ." (cf. 1:2). God justified Abram (i.e., declared him righteous) because of his faith, evidently when he left Ur. Abram's normal response to God's words to him was to believe them. Abram had trusted the person of God previously, but he evidently had not realized that God would give him an heir from his own body (v. 4). Now he accepted this promise of God also (cf. Rom. 4:3; Gal. 3:6; James 2:23).

"In the middle of this chapter occurs what is perhaps the most important verse in the entire Bible: Genesis 15:6. In it, the doctrine of justification by faith is set forth for the first time. This is the first verse in the Bible explicitly to speak of (1) faith,' (2) righteousness,' and (3) justification.'"⁴⁷⁶

Trust in God's promise is what results in justification in any age. The promises of God (content of faith) vary, but the object of faith does not. It is always God.⁴⁷⁷ Technically Abram trusted in a Person and hoped in a promise. To justify someone means to declare that person righteous, not to make him or her righteous (cf. Deut. 25:1). Justification expresses a legal verdict.

Moses probably recorded Abraham's faith here because it was foundational for making the Abrahamic Covenant. God made this covenant with a man who believed in Him.

James 2:23 suggests that Abram was justified when he offered Isaac (ch. 22). James meant that Abram's work of willingly offering Isaac justified him (i.e., declared him righteous). His work manifested his righteous condition. In Genesis 15 God declared Abram righteous, but in Genesis 22 Abram's works declared (testified) that he was righteous.

"In the sacrifice of Isaac was shown the full meaning of the word (Gen. 15:6) spoken 30 . . . years before in commendation of Abraham's belief in the promise of a child. . . . It was the willing surrender of the child of promise, accounting that God was able to raise him up from the dead,' which fully proved his faith."⁴⁷⁸

15:8 Abram requested a sign, a supernatural verification that God would indeed fulfill the distant promise.

"Requests for signs were not unusual in Old Testament times. They were not so much to discover God's will as to confirm it."⁴⁷⁹

God responded by making a covenant with Abram (vv. 9-12, 17).

"Only after he had been counted righteous by his faith could Abraham enter into God's covenant."⁴⁸⁰

"Four rites are mentioned [in the Old Testament] as parts of the covenant making event. They are the setting of a stone or a group of stones, the taking of an oath, the sacrifice of animals, and/or a communal meal."⁴⁸¹

This rite (the sacrifice of animals) normally involved two parties dividing an animal into two equal parts, joining hands, and passing between the two parts (cf. Jer. 34:18-19). On this occasion, however, God alone passed between the parts indicating that Abram had no obligations to fulfill to receive the covenant promises (v. 17).

15:9-10 The animals used were standard types of sacrificial animals and may have represented the nation of Israel, "a kingdom of priests" (Exod. 19:6).

"The use of five different kinds of sacrificial animals on this occasion underlines the solemnity of the occasion."⁴⁸²

"We suggest that the animal cutting in Gen. 15:9-10, 17 is designated a covenant ratification sacrifice' . . . The killing and sectioning of the animals by Abram is the sacrificial preparatio for the subsequent divine ratificatio of the covenant by Yahweh who in passing between the pieces irrevocably pledges the fulfillment of his covenant promise to the patriarch. The initiative of Yahweh remains in the foreground both in the instruction for the covenant ratification sacrifice' (Gen. 15:9-10) and in the act of berit [covenant] ratification itself (v. 17). . . .

"Gen. 15:7-21 contains covenant-making in which Yahweh binds himself in promise to Abram in the passing through the animals in the act of covenant ratification. Abram had prepared the animals for this ratification act through the covenant ratification sacrifice' which involved both killing and sectioning of the victims. Certain basic features of this covenant ratification rite are most closely paralleled only in aspects of the function of animal rites of the extant early second millennium treaty texts."⁴⁸³

15:11 "The birds of prey are unclean (Lev. 11:13-19; Deut. 14:12-18) and represent foreign nations (Ezek. 17:3, 7; Zech. 5:9), most probably Egypt. . . . Thus Abram driving off the birds of prey from the dismembered pieces portrays him defending his descendants from the attacks of foreign nations. Genesis itself tells of a number of attacks by foreigners against the children of Abraham (e.g. chs. 26, 34) and it already looks forward to the sojourn in Egypt (chs. 37-50 [cf. Exod. 1:11-12]). But in what sense can Abraham's actions be said to protect his offspring? Genesis 22:16-18; 26:5 suggest it was Abraham's faithful obedience to the covenant that guaranteed the blessing of his descendants. . . . Exodus 2:24 and Deuteronomy 9:5 also ground the exodus in the divine promises made to the patriarchs. The bird scene therefore portrays the security of Israel as the consequence of Abraham's piety."⁴⁸⁴

15:12 Abram's terror reflects his reaction to the flame that passed between the parts and to the revelation of the character of God that the flame represented (cf. v. 17).

15:13-14 Moses gave more detail regarding the history of the seed here than he had revealed previously (cf. vv. 14, 16). The 400 years of enslavement were evidently from 1845 B.C. to 1446 B.C., the date of the Exodus.

15:15 The ancients conceived of death as a time when they would rejoin their departed ancestors. There was evidently little understanding of what lay beyond the grave at this time in history.⁴⁸⁵

15:16 The Hebrew word translated "generation" really refers to a lifetime, which at this period in history was about 100 years.⁴⁸⁶ This seems a better explanation than that four literal generations are in view. The writer mentioned four literal generations in Exodus 6:16-20 and Numbers 26:58-59, but there were quite evidently gaps in those genealogies.⁴⁸⁷

15:17 The smoking oven and flaming torch were one. This was an intensely bright, hot flame symbolic of God in His holiness. The flame is a good symbol of God in that it is pure, purges in judgment, and provides light and warmth.

"This act is . . . a promise that God will be with Abraham's descendants (e.g. 26:3, 24; 28:15; 31:3; 46:4, etc.). Indeed the description of the theophany as a furnace of smoke and a torch of fire' invites comparison with the pillar of cloud and fire that was a feature of the wilderness wanderings, and especially with the smoke, fire and torches (Exod. 19:18; 20:18) that marked the law-giving at Sinai. These were visible tokens of God's presence with his people, that he was walking among them and that they were his people (Lev. 26:12).

"In this episode then Abram's experience in a sense foreshadows that of his descendants. He sees them under attack from foreign powers but protected and enjoying the immediate presence of God. Elsewhere in the Abraham cycle, his life prefigures episodes in the history of Israel. Famine drove him to settle in Egypt (12:10; cf. chs. 42-46). He escaped after God had plagued Pharaoh (12:17; cf. Exod. 7-12), enriched by his stay in Egypt (13:2; cf. Exod. 12:35-38) and journeyed by stages (13:3; cf. Exod. 17:1; etc.) back to Canaan. In Genesis 22 Abraham goes on a three-day journey to a mountain, offers a sacrifice in place of his only son, God appears to him and reaffirms his promises. Sinai is of course a three-day journey from Egypt (Exod. 8:23), where Israel's first-born sons had been passed over (Exod. 12). There too sacrifice was offered, God appeared and reaffirmed his promises (Exod. 19-24).

"Finally, it may be observed, the interpretation of Gen. 15:9-11, 17, that I am proposing on the basis of other ritual texts in the Pentateuch is congruent with verses 13-16, which explain that Abraham's descendants would be oppressed for 400 years in Egypt before they come out with great possessions. Whether these verses are a later addition to the narrative as is generally held, or integral to it as van Seters asserts . . ., they do confirm that at a very early stage in the history of the tradition this rite was interpreted as a dramatic representation of the divine promises to Abraham. It is not a dramatized curse that would come into play should the covenant be broken, but a solemn and visual reaffirmation of the covenant that is essentially a promise . . . ."⁴⁸⁸

15:18 This was the formal "cutting" of the Abrahamic Covenant. God now formalized His earlier promises into a suzerainty treaty since Abram now understood and believed what God had promised. God as king bound Himself to do something for His servant Abram. The fulfillment of the covenant did not depend on Abram's obedience. It rested entirely on God's faithfulness.⁴⁸⁹

". . . it is fitting that in many respects the account should foreshadow the making of the covenant at Sinai. The opening statement in 15:7: I am the LORD, who brought you up out of Ur of the Chaldeans,' is virtually identical to the opening statement of the Sinai covenant in Exodus 20:2: I am the LORD your God, who brought you up out of the land of Egypt.' The expression Ur of the Chaldeans' refers back to Genesis 11:28, 31 and grounds the present covenant in a past act of divine salvation from Babylon,' just as Exodus 20:2 grounds the Sinai covenant in an act of divine salvation from Egypt. The coming of God's presence in the awesome fire and darkness of Mount Sinai (Ex 19:18; 20:18; Dt 4:11) appears to be intentionally reflected in Abraham's pyrotechnic vision (Ge 15:12, 17). In the Lord's words to Abraham (15:13-16) the connection between Abraham's covenant and the Sinai covenant is explicitly made by means of the reference to the four hundred years of bondage of Abraham's seed and their subsequent exodus' (and after this they will go out,' v. 14). Such considerations lead to the conclusion that the author intends to draw the reader's attention to the events at Sinai in his depiction of the covenant with Abraham.

"If we ask why the author has sought to bring the picture of Sinai here, the answer lies in the purpose of the book. It is part of the overall strategy of the book to show that what God did at Sinai was part of a larger plan which had already been put into action with the patriarchs. Thus, the exodus and the Sinai covenant serve as reminders not only of God's power and grace but also of God's faithfulness. What he sets out to accomplish with his people, he will carry through to the end."⁴⁹⁰

Moses revealed the general geographical borders of the Promised Land here for the first time. Some scholars interpret the "river of Egypt" as the Nile.

"The argument is usually based on the fact that the Hebrew word nahar is consistently restricted to large rivers. However, the Hebrew is more frequently nahal (= Arabic wady) instead of the nahar of Genesis 15:18 which may have been influenced by the second nahar in the text.⁴⁹¹ In the Akkadian texts of Sargon II (716 B.C.) it appears as nahal musar."⁴⁹²

God later specified the Wadi El Arish, "the geographical boundary between Canaan and Egypt,"⁴⁹³ as the exact border (Num. 34:5; Josh. 15:4, 47). That seems to be the river in view here too. The Euphrates River has never yet been Israel's border. These borders coincide with those of the Garden of Eden (cf. 2:10-14).

15:19-21 Here Moses named several of the native tribes then inhabiting the Promised Land. "Canaanites" is both a general name for all these tribes and, as here, the name of one of them. These "Hittites" lived near Hebron (23:10); they are probably not the same Hittites that lived in Anatolia (Asia Minor, modern western Turkey; cf. 10:15).

The Abrahamic Covenant is basic to the premillennial system of theology. This covenant has not yet been fulfilled as God promised it would be. Since God is faithful we believe He will fulfill these promises in the future. Consequently there must be a future for Israel as a nation. Amillennialists interpret this covenant in a less literal way. The crucial issue is interpretation. If God fulfilled the seed and blessings promises literally, should we not expect that He will also fulfill the land promises literally?

The Palestinian, Davidic, and New Covenants are outgrowths of the Abrahamic Covenant. Each of these expands one major promise of the Abrahamic Covenant.

Now that God had given Abram the covenant the author proceeded to show how He would fulfill the promises. This is the reason for the selection of material that follows. So far in the story of Abram, Moses stressed the plans and purposes of God culminating in the cutting of the covenant. Now we learn how Abram and his seed would realize these plans and purposes. This involves a revelation of God's ways and man's responsibilities.⁴⁹⁴

God's people can rely on His promises even if they have to experience suffering and death before they experience them.⁴⁹⁵

Guzik: Gen 15:1-21

Genesis 15 - God Confirms the Covenant with Abram

A. God speaks to Abram's fears and doubts with a promise.

1. (1) The word of the LORD comes to Abram in a vision.

After these things the word of the LORD came to Abram in a vision, saying, "Do not be afraid, Abram. I am your shield, your exceedingly great reward."

a. After these things the word of the LORD came to Abram: How does the word of the LORD come to us? In the Bible, it happened in many different ways: by a personal appearance of God, by an audible voice, by visions or dreams, by the ministry of angels, by the working of the Spirit of God upon the mind, by the making alive of a passage of Scripture to our hearts, or by the ministry of a prophet or preacher.

b. Do not be afraid . . . I am your shield, your exceedingly great reward: There was a good reason why God said this. Because Abram had just defeated a much larger army, from a confederation of five kings, he had reason to be afraid for his security. An attack of retribution was to be expected.

c. Your shield . . . your reward: Abram needed a shield because he was expecting to be attacked. He needed reward because he had just forfeited great reward offered from the king of Sodom.

i. God is telling Abram that though he has sacrificed for His sake, he will not be the loser for it. God will more than make up what Abram has given up for the LORD.

ii. God knows how to become the answer to our need. When we need a shield or a reward, He becomes those things for us.

d. Do not be afraid: So God told Abram this because he was afraid, and afraid for good reason. But God will give him a reason to put away his fears. God never tells us do not be afraid without giving us a reason to put away our fears.

2. (2-3) Abram honestly expresses his doubts.

But Abram said, "Lord GOD, what will You give me, seeing I go childless, and the heir of my house is Eliezer of Damascus?" Then Abram said, "Look, You have given me no offspring; indeed one born in my house is my heir!"

a. Lord GOD, what will You give me: Though certainly Abram appreciated the promise from God, at the same time, there was a sense in which it seemed to ring hollow in Abram's ears. It was as if Abram said, "What good is it that You are my shield and reward? The only thing I've ever wanted with any passion in my life is a son! Where are the descendants You promised me?"

i. It is almost as if Abram meant, "LORD, You've given me lots of stuff, and now promise to give me more, and to protect me. But what good is it if I don't have a descendant to give it to? I want the son You promised me!"

ii. Eliezer of Damascus was Abram's chief assistant, his right-hand man. He was a good man, but not a son to Abram.

b. Look, You have given me no offspring: Abram's bold honesty before the LORD is worthy of our imitation. Instead of bottling up his feelings, he lays them out before the LORD.

c. No offspring: Did Abram's question mean he doubted God? Yes. But there is a difference between a doubt that denies God's promise and a doubt which desires God's promise. Abram wants to believe and is looking to God to strengthen his faith.

3. (4-5) God speaks to Abram's doubts with a promise.

And behold, the word of the LORD came to him, saying, "This one shall not be your heir, but one who will come from your own body shall be your heir." Then He brought him outside and said, "Look now toward heaven, and count the stars if you are able to number them." And He said to him, "So shall your descendants be."

a. This one shall not be your heir: God reminds Abram of the promise originally recorded in Genesis 12:2 and 13:15-16. God does this because He knows how much we need to be reminded.

b. One who will come from your own body shall be your heir: God often states a promise with such certainty, we believe it will be fulfilled right away, but the fulfillment of this promise was still 15 years away.

i. No wonder the writer to the Hebrews says: And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises. (Hebrews 6:11-12)

c. From your own body: God explained exactly what He meant in His promise to Abram. He meant that it wasn't a spiritual descendant who would inherit the promise (such as Eliezer), but an actual flesh-and-blood descendant. This was necessary, because we sometimes misunderstand God's promises.

d. Look now toward heaven, and count the stars if you are able to number them: God not only tells Abram the promise again, but He confirms it with an illustration: the stars in the sky show how vast the number of Abram's descendants would be.

i. And one of those descendants would be the Bright and Morning Star (Revelation 22:16).

4. (6) Abram's response of faith to God's promise.

And he believed in the LORD, and He accounted it to him for righteousness.

a. And he believed in the LORD: When Abram put his trust in God, specifically in God's promise to him (descendants who would also produce the Messiah), God credited this belief to Abram's account as righteousness.

i. There are essentially two types of righteousness: righteousness we accomplish by our own efforts, and righteousness accounted to us by the work of God when we believe.

ii. Since none of us can be good enough to accomplish perfect righteousness, we must have God's righteousness accounted to us by doing just what Abram did: he believed in the LORD.

iii. God's accounting is not pretending. God does not account to us a pretended righteousness, but a real one in Jesus Christ.

b. And He accounted it to him for righteousness: This is one of the clearest expressions in the Bible of the truth of salvation by grace, through faith. This is the first time believe is used in the Bible; this is the first time righteousness is used in the Bible. It is the gospel in the Old Testament, quoted four times in the New Testament.

i. What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." (Romans 4:1-3)

ii. Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. (Romans 4:9-10)

iii. And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah's womb. He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, and being fully convinced that what He had promised He was also able to perform. And therefore "it was accounted to him for righteousness." Now it was not written for his sake alone that it was imputed to him, but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead (Romans 4:19-24).

iv. Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith?; just as Abraham "believed God, and it was accounted to him for righteousness." Therefore know that only those who are of faith are sons of Abraham. (Galatians 3:5-7)

c. He accounted it to him for righteousness: Romans 4:9-10 makes much of the fact this righteousness was accounted to Abram before he was circumcised (Genesis 17). No one could say Abram was made righteous because of his obedience or fulfillment of religious law or ritual. It was faith and faith alone that caused God to account Abram as righteous.

i. "When the article of justification has fallen, everything has fallen . . .. This is the chief article from which all other doctrines have flowed . . .. It alone begets, nourishes, builds, preserves, and defends the church of God; and without it the church of God cannot exist for one hour." (Luther, cited in Boice)

d. He believed in the LORD, and He accounted it to him for righteousness: The faith making Abram righteous wasn't so much believing in God (as we usually speak of believing in God), as it was believing God. Those only believing in God (in the sense of believing He exists) are merely qualified to be demons (James 2:19).

B. God speaks to Abram's doubt with a covenant.

1. (7-8) Abram's doubts surface again.

Then He said to him, "I am the LORD, who brought you out of Ur of the Chaldeans, to give you this land to inherit it." And he said, "Lord GOD, how shall I know that I will inherit it?"

a. Then He said to him: We don't know if the events beginning with Genesis 15:7 followed close upon what happened in Genesis 15:1-6; the flow of the text seems to indicate they did.

b. After God makes such a dramatic and solemn statement like I am the LORD, who brought you out of Ur of the Chaldeans, to give you this land to inherit it, how could Abram answer God by essentially saying, "prove it"?

i. How could Abram ask "How shall I know that I will inherit it," when God had just accounted him righteous? Abram is experiencing what many of those who are accounted righteous experience. It is as if he says, "I believe when I hear God say it, but five minutes later, I'm not sure!"

ii. Remember, Abram had no title deed to the land, nothing to make anyone else believe he actually owned the land. All he had was the promise of God.

2. (9-11) Abram prepares to make a covenant with God.

So He said to him, "Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon." Then he brought all these to Him and cut them in two, down the middle, and placed each piece opposite the other; but he did not cut the birds in two. And when the vultures came down on the carcasses, Abram drove them away.

a. Verse 9 reads more like a shopping list for a witch doctor than something the LORD would ask for. Is God going to concoct some strange potion that will remove all doubt from Abram?

b. But Abram knew exactly what to do with these animals: he cut them in two . . . and placed each piece opposite the other. Abram understood God was telling him to get a contract ready for signing.

i. In those days, contracts were made by the sacrificial cutting of animals, with the split carcasses of the animals lying on the ground. Then both parties to the covenant would walk through the animal parts together, repeating the terms of the covenant. The LORD made a covenant in Genesis 15:18 is literally, "the LORD cut a covenant."

ii. Jeremiah 34:18-20 makes reference to this same practice of a covenant made by cutting animals and repeating the oath of the covenant as one walks through the animal parts.

iii. The symbolism was plain: first, this is a covenant so serious it is sealed with blood; second, if I break this covenant, let this same bloodshed be poured out on my animals and me!

iv. There is no mistake about it: when Abram has his doubts, and wants assurance from the LORD, God says to him plainly, "let's sign a contract and settle this once for all."

c. As Abram waits for the LORD to appear and walk through the carcasses with him (to sign the covenant), God doesn't come right away, but the vultures do.

i. Abram fully expects God to come down and walk through the animal parts with him, because God had previously appeared to him (Genesis 12:7).

3. (12-16) Prologue to the covenant.

Now when the sun was going down, a deep sleep fell upon Abram; and behold, horror and great darkness fell upon him. Then He said to Abram: "Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. And also the nation whom they serve I will judge; afterward they shall come out with great possessions. Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age. But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete."

a. At the end of the day, God has still not appeared to walk through the animal parts with Abram. Instead, God causes a deep sleep to fall upon Abram. Apparently, at least part of what follows came to Abram in a dream while he was under this deep sleep.

b. Know certainly: Abram wanted concrete proof from God, and God will sign the covenant; but Abram should also know he will have land and descendants, but all will not go well with them at all times. Now he knows some dreadful news for certain.

i. After God told him some of the hardship that would befall his descendants, Abram might have said, "If that is what is going to happen, I don't want any children!"

c. Specifically, God tells Abram of the slavery and hardship Israel will endure in Egypt (Exodus 1:1-14), yet they would, after four generations, come back into the Promised Land.

4. (17-21) The covenant is made.

And it came to pass, when the sun went down and it was dark, that behold, there appeared a smoking oven and a burning torch that passed between those pieces. On the same day the LORD made a covenant with Abram, saying: "To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates; the Kenites, the Kenezzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites."

a. As Abram is either asleep or perhaps still groggy from the deep sleep he had been under, he sees God do an amazing thing: pass through the animal parts all by Himself, while Abram watches on the sidelines.

b. God represents Himself by two emblems: a smoking oven and a burning torch.

i. The smoking oven reminds us of the pillar of cloud representing the presence of God (Exodus 13:21-22), the smoke on Mount Sinai (Exodus 19:18), and the cloud of God's Shekinah glory (1 Kings 8:10-12).

ii. The burning torch reminds us of the pillar of fire representing the presence of God (Exodus 13:21-22), of the burning bush displaying the presence of God before Moses (Exodus 3:4), and of the fire from heaven which sometimes consumed sacrifices God was well pleased with (1 Kings 18:38, 1 Chronicles 21:26, 2 Chronicles 7:1).

c. God, represented by the smoking oven and the burning torch, passed through the animal parts by Himself; as Abram watched, God showed this was a unilateral covenant. Abram never "signed" the covenant, because God "signed" it for both of them.

i. Therefore, the certainty of the covenant God makes with Abram is based on who God is, not on who Abram is or what Abram does. This covenant cannot fail, because God cannot fail.

ii. In a sense, the Father walked through the broken and bloody body of Jesus to establish His covenant with us, and God signed it for both of us. We merely enter into the covenant by faith; we don't make the covenant with God.

d. By entering into this contract, there is a sense in which God was saying, "If I don't keep My word, let Me be put asunder." God was putting His Deity on the line as a confirmation of His oath to Abram.

i. This covenant God signed alone; Abram did not haggle with God over the terms. God established and Abram accepted. Abram cannot break a contract he has never signed!

ii. "A Divine covenant is not a mutual agreement on equal terms between two parties, but a Divine promise assured." (Maclaren)

e. By quoting the specific lands Abram's descendants will inherit, God makes it plain this is not a "pie in the sky" spiritual promise. It is real, and through it, Israel will inherit real land.

i. "For a very brief time, under Solomon (1 Kings 8:65) and possibly again under Jeroboam II (2 Kings 14:25), the children of Israel ruled all this territory, as a token of the final and permanent possession they will have in the future." (Morris)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 15 (Chapter Introduction)

Overview

Gen 15:1, God encourages Abram, who complains for want of an heir; Gen 15:4, God promises him a son, and a multiplying of his seed; Gen 15:6, Abram is justified by faith; Gen 15:7, Canaan is promised again, and confirmed by a sign, and a vision, prophetic of the condition of his posterity till brought out of Egypt.

Poole: Genesis 15 (Chapter Introduction)

CHAPTER 15

A comfortable promise to Abram, Gen 15:1 . His prayer for an heir, Gen 15:2,3 . The promise of an answer to his prayer, Gen 15:4,5 . Abram’ s faith, Gen 15:6 . He desires a sign, Gen 15:7,8 . God gives him one, Gen 15:9 . He observes it, Gen 15:10,11 . God appears to him when in a deep sleep, Gen 15:12 . A prediction of evil to befall his posterity, Gen 15:13 . Their deliverance, Gen 15:14-16 . The covenant concerning Canaan renewed, Gen 15:17-21 .

God anciently revealed himself to men two ways; either,

1. When the man was asleep, in a dream; or,

2. In a vision, Num 12:6 , when he was awake: and this either,

1. When he was rapt into an ecstasy, wherein his senses are idle, but his mind is active and elevated to the contemplation and understanding of what God reveals. See Num 12:6-8 24:4 Isa 1:1 Act 10:10,11 . Or,

2. When the thing was manifested by an external representation. So here, God seems to have appeared to Abram in the shape of a man, as he did Gen 18:1-33 , as may be gathered from Gen 15:5,10 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 15 (Chapter Introduction)

(Gen 15:1) God encourages Abram.

(Gen 15:2-6) The Divine promise, Abraham is justified by faith.

(Gen 15:7-11) God promises Canaan to Abraham for an inheritance.

(Gen 15:12-16) The promise confirmed in a vision.

(Gen 15:17-21) The promise confirmed by a sign.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 15 (Chapter Introduction)

In this chapter we have a solemn treaty between God and Abram concerning a covenant that was to be established between them. In the former chapter we had Abram in the field with Kings; here we find him in the mount with God; and, though there he looked great, yet, methinks, here he looks much greater: that honour have the great men of the world, but " this honour have all the saints." The covenant to be settled between God and Abram was a covenant of promises; accordingly, here is, I. A general assurance of God's kindness and good-will to Abram (Gen 15:1). II. A particular declaration of the purposes of his love concerning him, in two things: - 1. That he would give him a numerous issue (Gen 15:2-6). 2. That he would give him Canaan for an inheritance (Gen 15:7-21). Either an estate without an heir, or an heir without an estate, would have been but a half comfort to Abram. But God ensures both to him; and that which made these two, the promised seed and the promised land, comforts indeed to this great believer was that they were both typical of those two invaluable blessings, Christ and heaven; and so we have reason to think, Abram eyed them.

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 15 (Chapter Introduction)

INTRODUCTION TO GENESIS 15

This chapter informs us of a gracious appearance of God to Abram, and of a kind promise made unto him, Gen 15:1; of Abram's request for an heir, Gen 15:2; of an answer to it, that he should have one, and even a numberless seed, Gen 15:4; which he gave credit to, Gen 15:6; upon which he has a fresh promise of the land of Canaan, Gen 15:7; of his inheriting of which he desires a sign, and this was given him, Gen 15:8; and at the same time it was predicted to him how long his posterity should be afflicted in a land not theirs, and afterwards come out with great substance, Gen 15:13; and the grant of the land of Canaan to his seed is renewed, Gen 15:17.