Genesis Chapter 15

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391. GENESIS - Chapter Fifteen

"Fear not Abram"

BIRTH OF ISHMAEL: THE SEED OF THE FLESH (Ch. 15:1-16:16)

Abram was now eighty-five years old, and he had no child. How, then, could the promise made by God at Haran, and repeated at Shechem and Bethel, be fulfilled, seeing that Abram was childless? He was now an old man, and had concluded to make Eliezer of Damascus his heir; how then could the great, the exceeding great, reward be realised by him? Yahweh promised him a son of his own, and declared the multiplication of his descendants (vv. 4-5). Abram believed this, and was justified by faith (v. 6). Yahweh then promised him Canaan for an inheritance (v. 7), and over a covenant-sacrifice, foretold the bondage in Egypt, the exodus, and the conquest of the land (vv. 8-21).

Abram Promised A Multitudinous Seed — vv. 1-6.

A further promise is made to Abram, and he is justified because of his faith in that which Yahweh proclaimed unto him.

VERSE 1

"After these things" — The unsettled nature of the land illustrated by the invasion of Chedorlaomer, and the remarkable victory of faith won by Abram and his followers, was followed by some reassuring words of comfort from Yahweh.

"The word of Yahweh" — This is the first occurrence of the remarkable phrase dabar Yahweh, found so frequently throughout the Scripture. It expresses the communication of Yahweh's will to man. The ten commandments are described as ten words rendered "commandments" (Deut. 4:13). The Psalmist declared: "The sum of Thy word dabar is truth" (Psa. 119:160, R.V.). All the experiences of life, all the sum of Scripture, total up to vindicate the declared Word; so that the Word is nothing but truth (John 14:6; Psa. 12:6). In the Septuagint, dabar is translated logos.

The Logos or Dabar Yahweh is a title of Deity, manifested in the Lord Jesus Christ in whom it became flesh (John 1:1,14). In the Logos was "life and the life was the light of men" (John 1:4). There is an excellent exposition of this subject in Eureka vol. l,pp. 89-124.

"Came unto Abram in a vision" — There was a visible manifestation of the messenger of Yahweh. An angel evidently came to Abram with words of comfort and encouragement.

"Saying, Fear not Abram" — There is no need to fear what man can do unto us, if we are right with God, "For the eyes of the Lord are over the righteous, and His ears are open unto their prayers; but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good?" (1 Pet. 3:12-13). We need to "fear Yahweh," for that is the beginning of knowledge, whilst love is its completion (Prov. 1:7; Col. 3:14). On the other hand, "the fear of man bringeth a snare" (Prov. 29:25). 

"I am thy Shield" — In this verse Dabar Yahweh promised something for the present and something for the future. For the present, Yahweh is a Shield; for the future, He is a Reward. The shield provides protection. We have nothing to fear if we have Yahweh as a Shield before us. "Thou art my hiding place and my Shield," declared the Psalmist, "I hope in Thy word" (Psa. 119:114). There are several Hebrew words rendered Shield. Here it is the word Magen, which signifies a small shield or buckler. It is derived from the root ganan, to hedge about, to protect, and thus sets forth Yahweh as a Defender, a Protector. This is the first occasion in which it is used, and in view of the events recorded in Gen. 14, it was a most appropriate time to introduce it. Abram's mind was evidently agitated at the evidence of enemies in the land, and troubled by the delay in the development of the Divine purpose: and he was given the assurance that Yahweh is a Shield and would protect him from all danger.

The Shield is expressive of the character of Yahweh as an effective Protector of His children, for "He is a Shield unto them that put their trust in Him" (Prov. 30:5). 

References to this Divine title are found in the following places: "My Shield": 2 Sam. 22:3; Psa. 3:3; 28:7; 33:20; 59:11; 84:9,11; 115:9,10,11; 119:114; 144:2. "The Shield of thy help": Deut. 33:29. "The Shield of thy salvation": 2 Sam. 22:36: Psa. 18:35. "A Buckler (magen) to those who trust": 2 Sam. 22:31; Prov. 30:5. "A buckler to them that walk uprightly": Prov. 2:7; Psa. 18:2,30. "Take hold of shield": Psa. 35:2. Christ is set forth as a warrior, replete with shield (Isa. 59:16-19); the saints are bucklers (Song 4:4); they are exhorted to 'take the shield of faith' (Eph. 6:16). Finally, a comparison of Solomon's 300 shields of gold in the Temple (a symbol of faith in Yahweh's protection: IKings 10:17; 2Chron. 9:16) can be made with the action of Rehoboam in converting them into shields of brass (confidence in the flesh: IKings 14:26-27; 2Chron. 12:9-10). 

"And thy exceeding great reward" — The Hebrew is: "Thy reward is great exceedingly." The recognition that Yahweh is a Rewarder of those who put their trust in Him is the very basis of faith. Paul declared: "Without faith it is impossible to please Him; for he that cometh to God must believe that He is, and that He is a Rewarder of them that diligently seek Him"(Heb. 11:6).

VERSE 2

"And Abram said, Lord God" — Here the Hebrew is Adonai Yahweh. We have briefly commented upon the use of the name, Yahweh, before it was proclaimed officially unto Moses at the bush (see note on Gen. 12:8), and now we have the first occurrence of the oft-repeated name Adonai Yahweh. Adonai is a plural form of Adon, and signifies Lords. It is derived from dan, to judge, rule, and therefore, where related to God it is indicative of Divine sovereignty. Abram had been given an example of this Divine sovereignty in the overthrow of Chedorlaomer (Gen. 14), so that the context is appropriate to his use of this name. Of all the writers of the Old Testament, it is most frequently used by Ezekiel, whose prophecies relate to the Divine governance of the nations. The Name Adonai Yahweh is expressive of a future manifestation of Divine rulership in the earth: the rulers of He who shall be.

"What wilt Thou give me" — Abram recognised that the promise was dependent upon an heir; was it to be Eliezer of Damascus?

"Seeing I go childless" — The verb is used in the sense of dying (Psa. 39:13). Abram was an old man, and had recent evidence of unsettled conditions of the land; was his life to terminate in that state?

"And the steward of my house" — The Hebrew is ben meshek, the son of possession. Abram had made Eliezer his legal heir. This was a normal custom of the times with childless couples, as the evidence of archaeology has revealed. Excavations at Nuzu, not far from modern Kirkuk, and southeast of ancient Nineveh, disclosed evidence of this, for they revealed documents showing that this was done. But these same documents show that though such a legal adoption might take place, they also made provision for the rights to be set aside if the adopter should afterward beget a son of his own. See

Archaeology And The Old Testament, p. 121.

"Is this Eliezer of Damascus" —  Eliezer signifies El is my help. The fact that he was "of Damascus" implies that Abram visited that city en route to the Promised Land.

VERSE 3

"And Abram said, Behold, to me thou hast given no seed" —  Notice that Abram had not received any reply to his previous question; and yet continued to pray. Is not that an attitude pleasing to the Father? Consider Christ's exhortation in Matt. 7:7-8; Luke 18:1.

"And one born in my house is mine heir" —  The word "born" is ben, son. The phrase can be literally rendered: "the son of my house," that is, his legal son by adoption.

VERSE 4

"And, behold, the word of Yahweh 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" —  Yahweh's answer to Abram's prayer was immediate, ample and direct. It also summed up the work of redemption.

VERSE 5

"And he brought him forth abroad" —  In this statement the Word of Yahweh is identified with a person: the angel or messenger of Yahweh.

"And said, look now toward heaven, and tell the stars if thou be able to number them" —  Abram could not have numbered even the small proportion of stars he would have seen as he stood gazing towards heaven; what would he have said if he had possessed a modern telescope? Science has revealed that the larger the instrument, the more stars are revealed; and that when man gazes into the heavens, he views infinity. Yet the heavenly bodies are all under the control of Yahweh: "He telleth the number of the stars; he calleth them all by their names" (Psa. 147:4). He knows the number of the saved, though man does not; for in their aggregate they will constitute "a great multitude, which no man can number" at present (Rev. 7:9). The term is used for the seed of Abraham both after the flesh as well as after the spirit (cp. 1 Chron. 27:23; Gen. 22:17; Exod. 32:13; Heb. 11:12).

"And he said unto him, so shall thy seed be" —  These challenging words, made to a childless man who believed that he was on the point of death, are cited by Paul in Rom. 4:18 as an evidence of the great faith of Abram. "Against hope he believed in hope." The Apostle continues (according to the Greek text): "Without being weakened in faith, he considered his own body now dead, when he was about an hundred years old, and the deadness of Sarah's womb; he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what He had promised, He was able to perform" (Rom. 4:18-21).

The statement made to Abram can have another application. When he was told to look towards heaven and view the stars, and was instructed "so shall thy seed be," he was taught as to what constitutes a true seed of Abraham. He saw the stars as gleaming lights in the dark vault of heaven; he saw them as "the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom they shine as lights in the world, holding forth the word of life" (Phil. 2:15-16). He saw them manifesting differing aspects of glory, for the appearance of one star differs from another in its majesty and influence (1 Cor. 15:41). Daniel was told that they who "turn many to righteousness" shall shine as stars in the political firmament of the future "for ever and ever" (Dan. 12:3).

VERSE 6

"And he believed in Yahweh"  — The hiphil of the verb aman signifies to prop, stay, build upon, rest upon. Gesenius states that the implication of the Hebrew word for faith is one supported, built up, and reposing in the strength of God, as a child in its mother's arms. Notice that the record does not say that Abram "believed Yahweh," but that he "believed in Yahweh."

The latter involves the former, of course but in addition to mere belief, the phrase requires a complete committal to God, as the One upon Whom to lean and build. This is faith, and from whence does it come? Paul declares that "faith cometh by hearing, and hearing by the word of God" (Rom. 10:17). Is it not significant, that this chapter which is so expressive of the faith of Abram, should be prefaced by the statement that "the word of Yahweh came unto him" (v. 1)? Abram committed himself to Yahweh as his Shield and Reward, and was "fully persuaded" that what God said, He would perform (Rom. 4:21; Heb. 11:1). 

"And he counted it to him for righteousness" — This important statement is used by both Paul (Rom. 4:3) and James (Ch. 2:23) to lay the foundation of the doctrine of justification through faith. Paul aligns faith with belief (Rom. 10:17); and God placed Abram's belief on the credit side of his character. The Apostle makes the point that this was done before circumcision and before the giving of the Law, so that justification was not dependent upon either. But it is necessary to carefully analyse what the statement means. It does not teach that belief or faith is righteousness; it does not say that "he counted it to him as righteousness," but "for righteousness". The word, as rendered in the Septuagint version, is the Greek eis which signifies unto, with a view to, implying motion towards an object. Abram's faith established a passive righteousness in that he accepted the word of Yahweh as the foundation of a character to be developed. This word subsequently wrought in him an active righteousness, for it caused him to conform to the Divine will by which he was justified by works (James 2:21-23). The fact that Abram "believed in Yahweh" and that this was counted to him for righteousness, teaches that he relied upon Yahweh for righteousness. Righteousness is a right standing with God; and, as it is beyond the ability of man to render perfect obedience, he must rely upon God to establish it. He does this through faith in the forgiveness of sins. Abram's fears and doubts were swept away by his believing faith. This pleased God, and became the basis of "righteousness without works" (Rom. 4: 36). In our case, a believing faith becomes the ground of justification or righteousness when "we obey from the heart that form of doctrine" received by us (Rom. 6:17), in being baptised. We are justified, or proclaimed righteous, through faith, without, at that stage, any works of our own. Our righteousness consists of sins forgiven; and this forms the basis of building a character acceptable at the Judgment Seat.

On this matter, Elpis Israel has some excellent comments (pp. 259-260): "It is worthy of remark here, that Abraham believed the gospel ten years before his faith was counted to him for righteousness. .. This fact ought to teach the reader, that it is not at the instant a man believes that he is justified. A man may believe the truth for many years, and yet not be the subject of the righteousness of God. If so, it may then be asked, 'When, or at what point of time, and how, is a man's faith in the truth counted to him for remission of sins?' ... The answer to the question, then, is this, that a man's faith in the gospel is counted to him for righteousness in the act of being baptised into the name. There is no other way than this, and even a believer of the truth will die in his sins unless he submit to it...

"In conclusion, I would direct the reader's attention to the fact, that Abraham was the subject of a twofold justification, as it were; first, of a justification by faith; and secondly, of a justification by works. Paul says, he was justified by faith; and James, that he was 'justified by works.' They are both right. As a sinner he was justified from his past sins when his faith was counted to him for righteousness; and as a saint, he was justified by works when he offered up Isaac. Of his justification as a saint James writes: 'Abraham our father was justified by works, when he offered Isaac his son upon the altar. Faith wrought with his works, and by works was faith made perfect. And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness; and he was called the friend of God. Ye see then how that by works a man is justified, and not by faith alone' (James 2:21-24).

"I have termed it a twofold justification by way of illustration; but it is, in fact, only one. The two stand related as cause and effect; faith being the motive principle it is a justification which begins with the remission of sins that are past, and is perfected in obedience unto death. The idea may be simplified thus, No exaltation without probation. If a man believe and obey the Gospel his past sins are forgiven him in Christ; but, if after this he walk in the course of the world his faith is proved to be dead, and he forfeits his title to eternal life. But if, on the other hand, a man become an adopted son of Abraham, and 'by a patient continuance in welldoing seek for glory, honour and incorruptibility' (Rom. 2:7), he will find everlasting life in the Paradise of God."

Abram Promised His Descendants Will Enter the Land — vv. 7-16. 

On the basis of Abram s faith, the possession of the land on the part of Abram and his descendants is confirmed by a sacrifice pointing forward to Christ.

VERSE 7

"And he said unto him, I am Yahweh" — We shall see when we come to consider the Divine Name at length (Exod. 3:15), that it is prophetic of His purpose. Therefore, in prefacing His declaration to Abram by the proclamation of this fact, God directed the patriarch to the future.

"That brought thee out of Ur of the Chaldees, to give thee this land to inherit it" — This teaches separation for a purpose, and that is the real significance of the word Ecclesia. It is not sufficient to merely separate from the world, but there must also be dedication to the Divine Will (see Acts 15:14).

VERSE 8

"And he said, Lord God, whereby shall I know that I shall inherit it?" — This is not the language of doubt or incredulity, for Abram had already manifested his conviction of faith; it expresses a desire for a sign of confirmation that he will, indeed, inherit the land. Perhaps Abram had misgivings as to his personal worthiness, and required assurance from that standpoint. That, in fact, is what he received. Requests for such signs are not inconsistent with the conviction of faith. See Gen. 24:13-14; Judges 6:17,27; 1 Sam. 14:9-10; Psa. 18:17; Isa. 7:1-13; Luke 1:18.

VERSE 9

"And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon" — The animals and birds specified in this verse, are those commanded by the Mosaic law, and which foreshadowed the coming Messiah. The heifer was used for purification from contact with death (Num. 19:13), or for absolving from guilt in the case of murder (Deut. 21:3). The she-goat was used to atone for sins of ignorance (Num. 15:27). The ram was used as an offering of consecration (Exod. 29:15). Thus mortality, the natural sins of the flesh, and the need for consecration is brought in order before the attention of the offerer, Abram. The turtledove and pigeon comprised the burnt-offering of poverty (Lev. 1:14) and at childbirth (Luke 2:24), indicative of man's state of mortality before Yahweh. The animals were all of three years of age, speaking of maturity; three being the number of fruit or fulfilment, and associated with the covenant (Gen. 22:4, etc.)

VERSE 10

"And he took unto them all these, and he divided them in the midst and laid each piece one against another: but the birds divided he not" — The Hebrew bathar, divided, is found elsewhere in Song 2:17; Jer. 34:18. It has relation to the dividing asunder, into two equal parts, of a covenant victim. In ancient times, a covenant was confirmed by the two contracting parties passing through a divided sacrifice, and proclaiming the terms of the agreement. Reference to this practice is found in Gen. 31:44 (Heb. cut a covenant), and more directly in Jer. 34: 18-19. The idea behind this practice was to emphasise that a covenant is binding unto death. Typically, the two parties agreed that if it was broken, the fate of the victim becomes that of the defaulting party. Hence, Yahweh declared through Jeremiah, of those who had "transgressed My covenant, which have not performed the words of the covenant which they had made before Me, when they cut the calf in twain, and passed between the parts thereof... I will give them into the hand of their enemies, and their dead bodies shall be for meat unto the beasts of the earth" (Jer. 34). Christ is our covenant-victim, and our covenant with Yahweh through him is binding unto death. Paul wrote: "For where a covenant is, the death of the covenant-victim to come is necessary, for a covenant over dead victims is steadfast, since it is of no force at all while the covenant- victim liveth" (Heb. 9:16-17, Youngs Lit. Trans, and Diaglott). As the covenant-victim, Christ "confirmed the promises made unto the fathers" (Rom. 15:8), and made their fulfilment certain. What of those who break the covenant made with Yahweh through Christ? Their fate is to be figuratively "cut asunder" (Matt. 24:51; Luke 12:46).

In the upper room Christ declared: "This cup is the new covenant in my blood, which is shed for you" (Luke 22:20). We celebrate Christ as the covenant-victim when we assemble at the table of the Lord, and in so doing, the ordinance goes back to the time when Abram did so typically. The solemn nature of the memorials is such that if we are not careful we can "eat and drink condemnation to ourselves" and fall victim to the terms of the covenant-death.

When Yahweh directed Abram to take the animals and birds specified, and treat them as recorded in this chapter, He made known to him the way in which the patriarch would inherit the promises: it would be through the solemn, unbreakable Covenant He would enter into through the covenant-victim He would provide.

VERSE 11

"And when the fowls came down upon the carcases, Abram drove them away" — In accordance with the Hebrew, the R.V. renders, "fowls" as birds of prey. Abram protected the covenant-victims from attack; thus he kept his part of the Covenant; he kept watch over it until death claimed him.

VERSE 12

"And when the sun was going down" — The termination of Abram's "day".

"A deep sleep fell upon Abram" — Figurative of death.

"And, lo, an horror of great darkness fell upon him" — Lit. "a horror, a great darkness" — the horror and darkness of Sheol, the grave.

VERSE 13

"And he said unto Abram, Know of a surety, that thy seed shall be a stranger in a land that is not their's" — They would be exiles, driven from the Land of Promise. These words were cited by Stephen in his defence before the Sanhedrin (Acts 7:6-7).

"And they shall serve them" — They will suffer persecution.

"And they shall afflict them four hundred years" — Moses gives a figure of 430 years (Exod. 12:40), evidently dating it from the entry of Abram into Canaan. That being the case, Abram's four hundred years would be dated from the time that Ishmael mocked at Isaac, as recorded in Gen. 21. Both concluded with the Exodus. See notes on Ch. 15:16

VERSE 14

"And also that nation, whom they shall serve" — Egypt.

"Will I judge" — The plagues that were poured out upon Egypt.

"And afterward shall they come out with great substance" — See Exod. 12:36; Psa. 105:37.

VERSE 15

"And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age" — A Hebraism expressing that Abram would die and be buried. It cannot relate to the apostate idea of heaven-going, for the fathers of Abram were idolators (Josh. 24:2).

VERSE 16

"But in the fourth generation they shall come hither again" — They were sojourners in oppression for 430 years (Exod. 12:40), 215 of which were in Egypt proper. In the fourth generation they came out. This can be computed two ways.

Firstly, the actual life-span. From Abraham's call to his death was 100 years (Gen. 25:7); Jacob, then about 16, lived until he was 148 = 132 years; Kohath, then about 18, lived to 133 (Exod. 6:18) = 115 years; Aaron, born after the death of Kohath, was 83 when the Israelites left Egypt. Thus 100 + 132 + 115 + 83 = 430. Secondly: descendants from the time the children of Israel entered Egypt. Thus: Levi, Kohath, Amram, Moses comprise four generations.

"For the iniquity of the Amorites is not yet full" — The vile, immoral religion of the Canaanites fully justified the measures taken by Yahweh through Joshua to destroy their influence. It was noted for its brutality and lust, being effete and corrupt in its influence. It was right and merciful for Yahweh to order its complete destruction, for otherwise it would have destroyed His people. Sodom left its name for the unnatural vice its inhabitants practised. The Phoenicians surprised the Romans by the depth of their depravity. W.E Albright, the celebrated archaeologist, claims:

"Comparison of the cult objects and mythological texts of the Canaanites with those of the Egyptians and Mesopotamians, forces one conclusion, that Canaanite religion was much more completely centred on sex and its manifestations. In no country has so relatively great a number of figurines of the naked goddess of fertility, some distinctly obscene, been found. Nowhere does the cult of serpents appear so strongly. The two goddesses Astarte (Ashtaroth) and Anath are called the great goddesses which conceive but do not bear! Sacred courtesans and eunuch priests were excessively common. Human sacrifice was well known" (quoted in Young's Analytical Concordance to the Bible).

The Boundaries Of The Land Promised Abram — vv. 17-21

The covenant is confirmed by Yahweh; and the ultimate borders of the land promised to Abram's seed are set forth.

VERSE 17

"And it came to pass, that when the sun went down" — Significantly, a similar expression is used in regard to the overthrow of Judah's commonwealth following the ministry of the Lord Jesus. See Mic. 3:6.

"And it was dark" — Micah, predicting the overthrow of Judah at the hands of the Romans, declared: "It shall be dark unto you" (Mic. 3:6).

"Behold a smoking furnace" — The Hebrew term signifies fire-pot. The word has been frequently rendered oven (Lev. 2:4; 7:9 etc.). The only other place rendered "furnace" is Isaiah 31:9: "Yahweh, whose fire is in Zion, and His furnace in Jerusalem." The "smoking furnace," therefore, suggests purification through trial, such as the Lord experienced (Heb. 5:7-8), and every true son of God will feel (Heb. 12:3-8).

"And a burning lamp" — This is a symbol for the Spirit of God (Rev. 4:5). It was through obedience learned through suffering, and by the help of the Spirit of God, that Christ rendered perfect obedience to the Father, and provided a complete sacrifice for the salvation of humanity.

"That passed between those pieces" — The symbolism of the smoking furnace and the burning lamp represents God manifest in the flesh in the person of the Lord Jesus Christ. In this vision, Yahweh is shown as meeting Abram "between the pieces" of the covenant-victims: thus, entering into covenant with him. The covenant with Abraham was confirmed in Christ (Rom. 15:8), and in this, the transaction was completed and made sure. To his Apostles Christ represented His offering as the token of "the new covenant" in his blood. He was the covenant-victim, and Yahweh was manifested in him to that end.

VERSE 18

"In the same day Yahweh made a covenant with Abram" — The Hebrew karath berith signifies "cut a covenant." The very word for covenant, berith, implies the slaying and eating of a covenant victim. Strong gives the meaning: "a compact (because made by passing between pieces of flesh)." The covenant-victim referred to was that described in v. 9; but that, in turn, pointed forward to the Lord Jesus. As such, this transaction with Abram foreshadows the instruction of the Lord to his Apostles in the upper room prior to his offering.

"Saying, Unto thy seed have I given this land" — At no stage has Israel occupied all the land hereafter described; demonstrating that the fulfilment of the promise still lies in the future.

"From the river of Egypt unto the great river, the river Euphrates" — This is the Nile, as the Hebrew nahar implies. The border of Israel never reached that far south. References to "the river of Egypt" as in 1 Kings 8:65 have a different word in Hebrew: nachal, signifying a winter torrent. The Promised Land, therefore, comprises all that territory from the Euphrates to the Nile (see Ezek. 48).

"Here, then," declares Elpis Israel (p. 237), "is a noble domain, lying between Assyria, Persia, Arabia, the Red Sea, Egypt, and the Mediterranean; capable, when peopled by an industrious, enlightened, and well and strongly governed, nation, of commanding the commerce and sovereignty of Asia, and the wealth of Europe and America. Such is the land, containing, according to the survey of the British Government, 300,000 square miles, concerning which God said to Abram, 'To thee will I give it and unto thy seed forever'."

VERSE 19

"The Kenites" — Signifies Fixed, established.

"And the Kenizzites" — Signifies Hunters.

"And the Kadmonites" — Signifies Ancient, well established.

VERSE 20

"And the Hittites" — Sig.Terror. 

"And the Perizzites" — See Gen. 13:7.

"And the Rephaims" — See Gen. 14:5.

The land as promised to Abraham, set out in the 12 cantons of the tribes of Israel (see Ezekiel 48).

VERSE 21

"And the Amorites" — See Gen. 14:7.

"And the Canaanites" — See Gen. 12:6.

"And the Girgashites" — Signifies Driven Out.

"And the Jebusites" — Signifies Treaders down.

All these names speak of the power of the flesh. Moreover, the attitude of the Canaanitish tribes illustrated their titles, and inspired fear in the hearts of ten of the twelve spies who, ultimately, were sent out to survey the land (Num. 13). 

Figuratively, they speak of the flesh which has to be subdued for the man of the Spirit to manifest himself. Unfortunately, when Israel did gain the land, they did not carry out the Divine instructions to utterly destroy the Canaanites, and the latter triumphed over them for a time.

Meanwhile, in the transactions so far recorded in the life of Abraham, the covenant was announced (Gen. 12:1-4), confirmed (Gen. 13:14-17; 15:1-7), and now typically ratified (Gen. 15:18-21).

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Eureka - John Thomas

Elpis Israel - John Thomas

Archaeology And The Old Testament

Lexicon - Gesenius

Analytic Concordance - Strong

PARAGRAPH QUESTIONS:

1. Was Eliezer the promised seed of Abram?
2. How long were the Israelites in Egypt?
3. When have Abram's descenants inhabitted the land promised?
4. Why were the animals three years old?
5. Why did Abram drive the fowls away?
6. Where did the Jebusites live, and who took their city?

ESSAY QUESTIONS:

1. How is God our shield?
2. Which sacrifices were made in this chapter?
3. What did Abram's sleep represent and who else in the Bible had similar sleeping?
4. Where did the covenant take place, and what is the significance of this place?
5. What is the exeeding great reward of Abram?
6. When was the heifer used under the law of Moses?

DISCUSSION QUESTIONS:

1. Why was a burning lamp used by God when making the covenant with Abram?
2. What do stars type in the Bible? Cp. Chapter 22:17
3. How is it that we have come out of Egypt?