TRV
Translation
King James Version
And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.
Complete Jewish Bible
But the word of ADONAI came to him: "This man will not be your heir. No, your heir will be a child from your own body."
Berean Standard Bible
Then the word of the LORD came to Abram, saying, “This one will not be your heir, but one who comes from your own body will be your heir.”
American Standard Version
And, behold, the word of Jehovah came unto him, saying, This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.
World English Bible Messianic
Behold, the LORD’s word came to him, saying, “This man will not be your heir, but he who will come out of your own body will be your heir.”
Geneva Bible (1599)
Then beholde, the worde of the Lord came vnto him, saying, This man shall not be thine heire, but one that shall come out of thine owne bowels, he shalbe thine heire.
Young's Literal Translation
And lo, the word of Jehovah is unto him, saying, `This one doth not heir thee; but he who cometh out from thy bowels, he doth heir thee;'
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Commentary on Genesis 15 verses 2–6
2 ¶ And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?
3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.
4 And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.
5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
6 And he believed in the LORD; and he counted it to him for righteousness.
We have here the assurance given to Abram of a numerous offspring which should descend from him, in which observe,
I. Abram's repeated complaint, Gen 15:2, Gen 15:3. This was that which gave occasion to this promise. The great affliction that sat heavy upon Abram was the want of a child; and the complaint of this he here pours out before the Lord, and shows before him his trouble, Psa 142:2. Note, Though we must never complain of God, yet we have leave to complain to him, and to be large and particular in the statement of our grievances; and it is some ease to a burdened spirit to open its case to a faithful and compassionate friend: such a friend God is, whose ear is always open. Now his complaint is four-fold: - 1. That he had no child (Gen 15:3): Behold, to me thou hast given no seed; not only no son, but no seed; if he had had a daughter, from her the promised Messiah might have come, who was to be the seed of the woman; but he had neither son nor daughter. He seems to lay an emphasis on that, to me. His neighbours were full of children, his servants had children born in his house. "But to me," he complains, "thou hast given none;" and yet God had told him he should be a favourite above all. Note, Those that are written childless must see God writing them so. Again, God often withholds those temporal comforts from his own children which he gives plentifully to others that are strangers to him. 2. That he was never likely to have any, intimated in that I go, or "I am going, childless, going into years, going down the hill apace; nay, I am going out of the world, going the way of all the earth. I die childless," so the Septuagint, "I leave the world, and leave no child behind me." 3. That his servants were for the present and were likely to be to him instead of sons. While he lived, the steward of his house was Eliezer of Damascus; to him he committed the care of his family and estate, who might be faithful, but only as a servant, not as a son. When he died, one born in his house would be his heir, and would bear rule over all that for which he had laboured, Ecc 2:18, Ecc 2:19, Ecc 2:21. God had already told him that he would make of him a great nation (Gen 12:2), and his seed as the dust of the earth (Gen 13:16); but he had left him in doubt whether it should be his seed begotten or his seed adopted, by a son of his loins or only a son of his house. "Now, Lord," says Abram, "if it be only an adopted son it must be one of my servants, which will reflect disgrace upon the promised seed, that is to descend from him." Note, While promised mercies are delayed our unbelief and impatience are apt to conclude them denied. 4. That the want of a son was so great a trouble to him that it took away the comfort of all his enjoyments: "Lord, what wilt thou give me? All is nothing to me, if I have not a son." Now, If we suppose that Abram looked no further than a temporal comfort, this complaint was culpable. God had, by his providence, given him some good things, and more by his promise; and yet Abram makes no account of them, because he has not a son. It did very ill become the father of the faithful to say, What wilt thou give me, seeing I go childless, immediately after God had said, I am thy shield, and thy exceedingly great reward. Note, Those do not rightly value the advantages of their covenant-relation to God and interest in him who do not think them sufficient whatever. But, (2.) If we suppose that Abram, herein, had a eye to the promised seed, the importunity of his desire was very commendable: all was nothing to him, if he had not the earnest of that great blessing, and an assurance of his relation to the Messiah, of which God had already encouraged him to maintain the expectation. He has wealth, and victory, and honour; but, while he is kept in the dark about the main matter, it is all nothing to him. Note, Till we have some comfortable evidence of our interest in Christ and the new covenant, we should not rest satisfied with any thing else. "This, and the other, I have; but what will all this avail me, if I go Christless?" Yet thus far the complaint was culpable, that there was some diffidence of the promise at the bottom of it, and a weariness of waiting God's time. Note, True believers sometimes find it hard to reconcile God's promises and his providences, when they seem to disagree.
II. God's gracious answer to this complaint. To the first part of the complaint (Gen 15:2) God gave no immediate answer, because there was something of fretfulness in it; but, when he renews his address somewhat more calmly (Gen 15:3), God answered him graciously. Note, If we continue instant in prayer, and yet pray with a humble submission to the divine will, we shall not seek in vain. 1. God gave him an express promise of a son, Gen 15:4. This that is born in thy house shall not be thy heir, as thou fearest, but one that shall come forth out of thy own bowels shall be thy heir. Note, (1.) God makes heirs; he says, "This shall not, and this shall;" and whatever men devise and design, in settling their estates, God's counsel shall stand. (2.) God is often better to us than our own fears, and gives the mercy we had long despaired of. 2. To affect him the more with this promise, he took him out, and showed him the stars (this vision being early in the morning, before day), and then tells him, So shall thy seed be, Gen 15:5. (1.) So numerous; the stars seem innumerable to a common eye: Abram feared he should have no child at all, but God assured him that the descendants from his loins should be so many as not to be numbered. (2.) So illustrious, resembling the stars in splendour; for to them pertained the glory, Rom 9:4. Abram's seed, according to his flesh, were like the dust of the earth (Gen 13:16), but his spiritual seed are like the stars of heaven, not only numerous, but glorious, and very precious.
III. Abram's firm belief of the promise God now made him, and God's favourable acceptance of his faith, Gen 15:6. 1. He believed in the Lord, that is, he believed the truth of that promise which God had now made him, resting upon the irresistible power and the inviolable faithfulness of him that made it. Hath he spoken, and shall he not make it good? Note, Those who would have the comfort of the promises must mix faith with the promises. See how the apostle magnifies this faith of Abram, and makes it a standing example, Rom 4:19-21. He was not weak in faith; he staggered not at the promise; he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us! Some think that his believing in the Lord respected, not only the Lord promising, but the Lord promised, the Lord Jesus, the Mediator of the new covenant. He believed in him, that is, received and embraced the divine revelation concerning him, and rejoiced to see his day, though at so great a distance, Joh 8:56. 2. God counted it to him for righteousness; that is, upon the score of this he was accepted of God, and, as the rest of the patriarchs, by faith he obtained witness that he was righteous, Heb 11:4. This is urged in the New Testament to prove that we are justified by faith without the works of the law (Rom 4:3; Gal 3:6); for Abram was so justified while he was yet uncircumcised. If Abram, that was so rich in good works was not justified by them, but by his faith, much less can we, that are so poor in them. This faith, which was imputed to Abram for righteousness, had lately struggled with unbelief (Gen 15:2), and, coming off a conqueror, it was thus crowned, thus honoured. Note, A fiducial practical acceptance of, and dependence upon, God's promise of grace and glory, in and through Christ, is that which, according to the tenour of the new covenant, gives us a right to all the blessings contained in that promise. All believers are justified as Abram was, and it was his faith that was counted to him for righteousness.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 2–6. Public domain.
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Ambrose of MilanAD 397
On Abraham
But if the words of Abraham are not enough to correct, consider the word of God, who condemns such a mode of transmitting inheritance. “This man shall not be your heir,” he says, “but the other who will come out from you, he will be your heir.” Who is this other of whom he speaks? In fact Hagar too bore a son, Ishmael, but he is not speaking of him. Instead, he is speaking of holy Isaac. For this reason he added “who will come out from you.” In fact, the one who truly came out of Abraham is the one who was born of a legitimate marriage. But in Isaac, the legitimate son, we can see the One who is the true legitimate son, the Lord Jesus, of whom at the beginning of the Gospel according to Matthew we read that he is the son of Abraham. He was the true heir of Abraham, bringing renown to the descendants of the progenitor. Through him Abraham looked up to heaven and understood that the splendor of his posterity would be no less luminous than the radiance of the stars of heaven. As “one star differs from another in brightness, so it is also for the resurrection of the dead,” said the apostle. The Lord, in joining to his resurrection people whom death was accustomed to hide in the ground, made them sharers in the heavenly kingdom.
BedeAD 735
Commentary on Genesis (Hexaemeron)
This one shall not be your heir; but one who will come from your own body shall be your heir. This is proved by reason to have been said about Isaac and his offspring; of whom it was later heard: In Isaac shall your seed be called. For the sons of the concubines, although they were the seed of Abraham, could not be partakers of his inheritance; and since to this inheritance beloved by God, in which the divine protection and great reward would exist, only heavenly souls pertain, it is fittingly added:
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 15:4 marks a pivotal moment in God's covenant with Abram, directly addressing Abram's anxiety about his lack of an heir. In this divine declaration, the LORD unequivocally states that Abram's servant, Eliezer, will not be the inheritor. Instead, God promises that a biological son, one who "shall come forth out of thine own bowels," will be the true heir, thus powerfully reaffirming and clarifying the divine plan for Abram's lineage and the continuation of the covenant.
CONTEXT
Literary Context: This verse is situated within a crucial chapter that deepens the Abrahamic covenant, specifically addressing Abram's profound concern over his childlessness. Immediately prior, in Genesis 15:1-3, God reassures Abram with the promise of a "great reward," to which Abram responds by lamenting that he remains childless and that his servant, Eliezer of Damascus, is his presumptive heir. This lament highlights the cultural significance of having a biological heir in the ancient Near East and the apparent contradiction between God's earlier promises of numerous descendants and Abram's current reality. Genesis 15:4 directly answers this specific anxiety, leading immediately into God's further promise of innumerable descendants and Abram's act of faith, recorded in Genesis 15:5-6. This sequence underscores the progression from human doubt to divine assurance and faith.
Historical & Cultural Context: In the ancient Near East, particularly during Abram's time (early second millennium BCE), the concept of an heir was paramount for family continuity, social status, and the transmission of property and legacy. Childlessness was often considered a great misfortune or even a curse. If a couple was childless, it was common practice to adopt a servant, often a trusted household manager like Eliezer, as an heir to ensure the family line and estate continued. Such adoptions were legally binding and provided security for the servant in old age. Abram's concern in Genesis 15:2-3 reflects this cultural reality, as he naturally assumed that if God's promise of descendants was to be fulfilled, it might be through the established custom of adopting Eliezer. God's response in Genesis 15:4 shatters this cultural expectation, emphasizing a miraculous, biological birth as the means of covenant fulfillment, setting it apart from human custom.
Key Themes: Genesis 15:4 contributes significantly to several overarching themes within Genesis and the broader biblical narrative. Foremost is the theme of Divine Faithfulness to Covenant Promises. Despite Abram's age and Sarah's barrenness, God reiterates and clarifies His promise, demonstrating His unwavering commitment to His word, even when human circumstances seem impossible. This verse also highlights Divine Sovereignty over human limitations and expectations, as God chooses a miraculous path for the heir rather than a conventional one. The concept of the Seed of Promise is powerfully introduced, emphasizing a specific, biological descendant through whom God's redemptive plan will unfold. Furthermore, this passage lays the groundwork for the theme of Faith in God's Word, as God's specific promise here precedes and invites Abram's profound act of belief, which is then accounted to him as righteousness in Genesis 15:6.
EXPOSITION AND ANALYSIS
The divine encounter recorded in Genesis 15:4 unfolds with profound clarity and authority, directly addressing Abram's expressed anxieties about his childless state. This verse serves as a crucial turning point, moving from Abram's lament to God's specific and miraculous promise.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that amplify its message. Direct Address is central, as God speaks directly to Abram, lending immense authority and intimacy to the revelation. The use of the interjection "behold" (Hebraism/Exclamation) serves to draw immediate attention to the divine pronouncement, signaling its profound importance and certainty. The phrase "the word of the LORD came" functions as a Prophetic Formula, establishing the divine origin and authoritative nature of the message, underscoring that this is a direct, undeniable communication from God. Furthermore, the contrast between "This shall not be thine heir" and "but he that shall come forth out of thine own bowels shall be thine heir" creates a powerful Antithesis, highlighting the divine rejection of human expectation and the miraculous nature of God's chosen path. Finally, "out of thine own bowels" is a potent Idiom, conveying the concept of direct biological descent in a vivid and emphatic manner, stressing the personal and physical connection of the promised heir to Abram.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 15:4 is a profound declaration of God's unwavering faithfulness and sovereignty, directly addressing human doubt with divine certainty. It underscores that God's covenant promises are not contingent upon human ability or conventional means, but upon His own power and perfect will. By explicitly denying an adopted heir and promising a biological son, God clarifies the miraculous nature of His plan, setting the stage for the birth of Isaac and the continuation of the covenant lineage. This verse serves as a powerful reminder that God is actively involved in fulfilling His word, even when circumstances appear impossible, and that His specific promises are designed to cultivate and confirm faith in those He calls.
REFLECTION AND APPLICATION
Genesis 15:4 offers profound encouragement for believers today, reminding us that God's promises are absolutely sure, even when circumstances appear bleak, contrary to our expectations, or humanly impossible. Just as Abram had to patiently wait for the miraculous fulfillment of this promise in Isaac (see Genesis 21:2-3), we are called to trust in God's perfect timing and His supernatural power to accomplish His will. This verse invites us to rely on God's intervention in our lives, knowing that He can bring forth life, purpose, and fulfillment even from seemingly barren or impossible situations. It challenges us to surrender our own plans and conventional solutions, like Abram's consideration of Eliezer, and to embrace God's often surprising and miraculous ways of working. Our faith is not in our ability to achieve, but in God's faithfulness to perform what He has promised, demonstrating His unwavering commitment to His word and His children.
Questions for Reflection
FAQ
Why was Abram concerned about an heir if God had already promised him descendants?
Answer: Abram's concern, expressed in Genesis 15:2-3, stemmed from the practical reality of his childlessness. While God had promised him innumerable descendants, the immediate situation was that he and Sarah remained without a biological child. In ancient Near Eastern culture, a childless couple would often adopt a trusted servant as their heir to ensure the continuation of their household and legacy. Abram was essentially asking God for clarification on how the promise would be fulfilled, as his current circumstances suggested an adopted heir, not a direct descendant. God's response in Genesis 15:4 directly addresses this, assuring him of a biological son, thereby distinguishing His divine plan from human custom.
What does "out of thine own bowels" specifically mean?
Answer: The phrase "out of thine own bowels" (Hebrew: mêʻeh) is a vivid and emphatic idiom in Hebrew that refers to one's innermost being, and by extension, one's direct biological offspring. In this context, it unequivocally means a son who would be born directly from Abram's own body, distinguishing him definitively from an adopted heir like Eliezer. This emphasizes the deeply personal, physical, and miraculous nature of the promised heir, Isaac, who would be the physical embodiment of God's covenant promise and a testament to His power to bring life from barrenness.
CHRIST-CENTERED FULFILLMENT
The promise of a specific, biological heir "out of thine own bowels" in Genesis 15:4 finds its ultimate and most profound fulfillment not merely in Isaac, but in Jesus Christ. While Isaac was the immediate and physical fulfillment, the New Testament reveals that the true "seed" of Abraham, through whom all the nations of the earth would be blessed, is Christ Himself (Galatians 3:16). God's intention was always a lineage that would culminate in the Messiah, the one true Son who would embody the covenant promises. Through Christ, the spiritual descendants of Abraham—those who believe by faith, regardless of physical lineage—are brought into God's covenant family (Galatians 3:29). This fulfills God's promise of a vast multitude from Abraham's lineage, not merely through physical descent but through spiritual adoption and new birth in Christ (John 1:12-13). Thus, the specific heir promised to Abram ultimately points to the Messiah, through whom God's redemptive plan for humanity is fully realized and the blessings of the Abrahamic covenant extend to all who believe.