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Commentary on Genesis 15 verses 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 (Th2 2:13), called to the kingdom (Th1 2:12), begotten to the inheritance (Pe1 1:3, Pe1 1:4), and by all made meet for it, Col 1:12, Col 1:13; Co2 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; Kg2 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.
But he said: Lord God, how am I to know that I shall possess it? Abraham is not to be thought to have failed in faith after he believed in God, and it was counted to him as righteousness, so as to say: Lord God, how am I to know that I shall possess it? For he is not seeking a sign to believe as if he were still unbelieving; rather, he entreats that some similarity be given to the thing he believed would happen, by which the manner of it being achieved might be recognized. Hence the old translation has more significantly: Sovereign Lord, according to what shall I know that I will be its heir? Just as there was no lack of faith in the Virgin Mary when she said: How will this be, since I do not know a man (Luke 1:34)? She was certain of what was to come, she inquired about the manner of how it would happen. And when she had asked this, she received an answer. Consequently, here too a similitude was given from the animals: a heifer, a goat, a ram, and two birds, a turtledove and a pigeon, so that he might know through these that what was to come would surely come. For it follows:
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SUMMARY
Genesis 15:8 captures Abraham's (then Abram's) earnest plea to God for a tangible sign or method by which he could be assured of inheriting the promised land. This question, posed immediately after God reaffirmed His covenant and Abraham's faith was credited as righteousness, serves not as an expression of doubt, but as a deeply human desire for concrete assurance, prompting God to establish the Abrahamic covenant through a profoundly solemn and unilateral ceremony, thereby underscoring His unwavering faithfulness and unconditional commitment.
CONTEXT
EXPOSITION AND ANALYSIS
Abraham's question in Genesis 15:8 is a pivotal moment, transitioning from a divine declaration of promise to a solemn, divinely initiated covenant ceremony. It reveals the deeply human need for tangible assurance, even for one whose faith has just been commended. God's response is not a rebuke, but a gracious accommodation, leading directly to the profound covenant ratification described in the following verses.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. The most prominent is Interrogation, as Abraham poses a direct question to God. This device immediately draws the reader into Abraham's perspective, revealing his human need for assurance despite his profound faith. The Dialogue format, characteristic of God's interactions with Abraham throughout Genesis, emphasizes the personal and relational nature of the covenant. Furthermore, the question serves as a Catalyst for the subsequent narrative, directly leading to the detailed description of the covenant ceremony in Genesis 15:9-21. This literary progression highlights God's responsiveness to humanity's earnest requests. There is also an element of Foreshadowing, as Abraham's desire for a tangible sign anticipates God's provision of the covenant ceremony, which itself is a profound visual and ritualistic sign of His commitment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Abraham's question in Genesis 15:8 offers profound theological insights into the nature of faith, divine patience, and the unwavering character of God's covenants. It teaches us that authentic faith is not a blind leap in the dark, nor is it incompatible with human inquiry or a desire for tangible assurance. Rather, it is a trust that allows for honest engagement with God, even when uncertainties arise. God's response to Abraham's question, by initiating a solemn covenant ceremony rather than issuing a rebuke, beautifully illustrates His boundless grace and condescension to human limitations. This divine accommodation underscores the unilateral and unconditional nature of God's promises, demonstrating that His faithfulness is not contingent on human perfection but flows from His own unchanging character.
REFLECTION AND APPLICATION
Abraham's earnest question in Genesis 15:8 provides immense comfort and encouragement for believers navigating their own journeys of faith. It reassures us that our faith is not diminished by our human desire for clarity, understanding, or even tangible signs in the face of God's grand, sometimes seemingly impossible, promises. Just as God patiently and graciously responded to Abraham's request by initiating a profound covenant ceremony, He continues to meet us in our honest inquiries. This verse invites us to bring our questions, our uncertainties, and our longings for assurance directly to God, trusting that His nature is one of infinite patience and unwavering faithfulness. Our engagement with God in such moments can deepen our understanding of His character and His commitment to His word, often leading to a clearer revelation of His purposes and a stronger foundation for our trust. It teaches us that seeking confirmation from God is not a sign of weakness, but an act of humble dependence on His sovereign grace.
Questions for Reflection
FAQ
Is Abraham's question a sign of doubt?
Answer: The biblical text portrays Abraham's question not as an expression of doubt in God's ability or truthfulness, but rather as a human desire for concrete assurance and a culturally appropriate request for the formal ratification of a monumental promise. Abraham had just been commended for his faith in Genesis 15:6. God's immediate response, which is to provide a solemn covenant ceremony rather than a rebuke, strongly supports the interpretation that Abraham's inquiry was a request for confirmation, not an act of unbelief.
Why is the phrase "Lord GOD" significant here?
Answer: In the Hebrew text, this is ʼĂdônây Yᵉhôvih. The term ʼĂdônây (Lord) signifies "my Lord" or "master," emphasizing God's sovereignty and Abraham's submission. Yᵉhôvih (GOD) is a vocalization of God's personal, covenantal name, YHWH (often rendered Yahweh or Jehovah), highlighting His eternal, self-existent nature and His unwavering faithfulness to His promises. The combination underscores both God's supreme authority and His intimate, covenant relationship with Abraham, making Abraham's request a profound address to the One who is both sovereign and intimately committed.
CHRIST-CENTERED FULFILLMENT
Abraham's question in Genesis 15:8 and God's subsequent covenant ceremony in Genesis 15 find their ultimate and complete fulfillment in Jesus Christ. The land and descendants promised to Abraham, which were the subjects of his inquiry, find their spiritual and eternal reality in Christ. He is the true "Seed" of Abraham, through whom all the nations of the earth are blessed, as explicitly stated in Galatians 3:16. The unilateral and unconditional nature of the covenant, where God alone passed through the divided pieces, powerfully foreshadows the New Covenant established in Christ's blood. This new covenant guarantees salvation, righteousness, and an eternal inheritance not through human effort or the overcoming of doubt, but through God's sovereign grace and the perfect, once-for-all sacrifice of Jesus Christ, the Lamb of God. Our "knowing" that we shall inherit eternal life is secured by the finished work of Christ, confirmed by His resurrection (Romans 4:25), and sealed by the Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it (Ephesians 1:13-14).