Chapter 15

1 God encourageth Abram. 2 Abram complaineth for want of an heir. 4 God promiseth him a son, and a multiplying of his seed. 6 Abram is justified by faith. 7 Caanan is promised again, and confirmed by a sign, 12 and a vision.

1. The word of the Lord. This new revelation of the Lord differs from previous ones, both in form and in substance, and constitutes another distinct turning point in Abram’s life. The remarkable phrase “the word of the Lord [Yahweh, Jehovah],” afterward so common in the Scriptures (Ex. 9:20; Num. 3:16; Deut. 34:5; 1 Sam. 3:1; Jer. 1:4, 11; etc.), is used here for the first time. This phrase, inseparably connected with the work of prophets, is most fitting for this divine revelation to Abram (see Gen. 15:4, 5, 13–16, 18–21), the more so since God Himself refers to Abram as a prophet (ch. 20:7).

In a vision. Though this is not the first vision recorded in the Bible, the word “vision” is here used for the first time. The revelations of God occurred in different ways, whether to patriarchs, prophets, evangelists, or apostles: (1) By the personal manifestation of the second person of the Godhead, afterward incarnate for the salvation of mankind, for example, Deut. 34:10. (2) By an audible voice, sometimes accompanied by the appearance of symbols, as at Jesus’ baptism, in Matt. 3:16, 17. (3) By the ministry of angels appearing as human beings and performing miracles to accredit their mission, as to Samson’s mother, in Judges 13:3–7. (4) By the powerful agency of the Spirit of God upon the mind, imparting to it a clear conception and strong persuasion of the truth of the things perceived, as with Paul, in Acts 20:23. (5) By dreams, as in Jacob’s experience, in Gen. 28:11–15. (6) By visions occurring by either day or night, as in the instance discussed here or that of Balaam, in Num. 24:4, 16. The last two were the more common forms God used to communicate His will to men. This accords with the divine pronouncement, “If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream” (Num. 12:6).

Fear not. These reassuring words were designed to set Abram’s mind at ease. The Mesopotamian kings might return to avenge their defeat, or the heathen Canaanites, already jealous of his growing power, might attack. But God promised to be his “shield,” the symbol of protection in ancient warfare (see Ps. 3:3), and his “reward.” Abram had experienced both during the preceding military expedition, for God had protected him in battle and rewarded him with victory. He must believe that God would continue to do for him what He had done in the past.

2. I go childless. Abram’s fear was not so much due to possible military reprisals as to the fact that he was still without an heir. From more immediate problems his mind reverted to the divine promise that had brought him to Canaan in the first place. How could God’s promise come true that he, childless as he was, should become the ancestor of a great nation? The combination, Lord God, ХAdonai Yahweh, occurs here for the first time. Recognizing in God his Lord, Ruler, and Monarch, Abram addresses Him as ХAdonai, “my Lord,” and adds to it the divine personal name Jehovah.

The steward of my house. Mesopotamian records, particularly from the city of Nuzi in patriarchal times, have shed a welcome light on this hitherto obscure passage. These records show that wealthy but childless couples might adopt one of their slaves to become the heir to all their property, and also to care for them in old age. The rights and duties connected with adoption were written, sealed, and then signed by several witnesses as well as by both parties to the agreement. Abram feared that no other course was left to him than to follow the common practice of the time and adopt his most trusted servant, Eliezer of Damascus, as his legal son and heir. This thought is expressed first in the Hebrew phrase which the KJV translates “steward of my house,” literally “the son of the possession of my house,” meaning “the one who shall be heir of my house.” The same thought is clearly repeated in the words, “Lo, one born in my house is mine heir” (v. 3). All the longings, sufferings, and disappointments of the years of Abram’s married life are expressed in this lamentation, that not one born of him, but only one born in his house would be his heir. Eliezer, born in Abram’s household and brought up as were all of Abram’s servants, in the fear of the Lord, was not only a trusted slave but a worthy follower of the faithful patriarch. He was “a man of piety, experience, and sound judgment” (PP 172).

5. Look now toward heaven. This shows that the vision was given to Abram at night. Still in vision, the patriarch was led out into the open and bidden to lift his eyes to the starry sky and count—if he could—its myriad glittering orbs, if he would know the number of his seed.

6. He believed in the Lord. Paul used this text as the cornerstone on which he erected the doctrine of justification by faith (Rom. 4:3; Gal. 3:6). Although the possibility that Abram would have children had decreased since God’s first promise, as his age increased, he did not hesitate to take God’s word that it would be so. The Hebrew verbal form, translated “he believed,” heХemin, is from the same root as the word amen, with which we emphasize our desire that God may hear and fulfill our prayers. This verb expresses complete trust in the power and promises of God. The particular form of the verb here used expresses, furthermore, that this was not just Abram’s historical experience at the moment, but an abiding character trait as well. He kept on believing.

Abram’s faith and childlike trust in God did not make him “righteous”; rather, the Lord, “counted it to him for righteousness.” For the first time these important concepts, faith and justification, are brought together. It is obvious that Abram had no “righteousness” until it was credited to him by God. And if he had none, no man has ever had. Abram was a sinner and needed redemption, as does every other human being; but when righteousness was imputed to him, mercy and grace were also extended, effecting the pardon of his sin and bringing the rewards of righteousness. Here for the first time the full importance of faith is brought to view. Here also, for the first time, imputed righteousness is mentioned. From this point onward both fundamental concepts run through the Holy Scriptures, to find exhaustive and masterful treatment by the pen of the apostle Paul (see Rom. 4).

7. I am the Lord. Between vs. 6 and 7 there must have been an interval of indeterminate length. The new revelation takes place during the day, apparently toward the end of the day (vs. 12 and 17), whereas the previous vision had taken place during the night (v. 5). This may have occurred the following day, or possibly later. The initial circumstances of the new revelation are not described.

To give thee this land. For the third time God assures Abram that he is to possess the entire land of Canaan (see ch. 12:7; 13:14, 15). But his status had not changed in the least since he first entered Canaan. At intervals God repeated the promise, and Abram accepted it without ever seeing a visible sign of its fulfillment. He was still the homeless wanderer he had been when he arrived from Mesopotamia, and was still childless. It is only natural that questions arose in his mind.

8. Whereby shall I know? This request for a sign may be compared with the requests of Gideon (Judges 6:17, 36–40) and Hezekiah (2 Kings 20:8). Abram’s question was not a symptom of unbelief or doubt, but the expression of heartfelt longing to see the promises of God fulfilled. Later, Zacharias, in unbelief, asked for a sign (Luke 1:18, 20), but Mary put a similar question to the angel in faith, humbly yearning for further assurance (Luke 1:34, 35). God, who sees the heart and answers accordingly, recognized the right of his faithful servant Abram to seek for faith’s full assurance.

9. Take me an heifer. God condescended to enter into a solemn covenant with Abram, in a form customary among the ancients. The expression “to conclude” or “to make” a covenant (v. 18), literally, “to cut” a covenant, was derived from the practice here described. The animals Abram was directed to use were precisely those later prescribed as sacrificial beasts by Moses (see Ex. 29:15; Num. 15:27; 19:2; Deut. 21:3; Lev. 1:14). The requirement that the quadrupeds were to be “three years old” specifies mature animals.

10. Divided them in the midst. Each of the three animals was slaughtered and divided, and the two halves placed one against the other, with a space between. The birds were killed, but not divided. One was probably laid on one side, and the other opposite it. Those entering into the covenant were to walk between the divided pieces, symbolically vowing perpetual obedience to the provisions thus solemnly agreed upon. The lives of the animals pledged the lives of those participating in the covenant. This practice remained in force for many centuries, for we find it practiced in Jeremiah’s time (Jer. 34:18, 19).

11. The fowls came down. This was, of course, a real occurrence and not merely a vision or dream. The reality of Abram’s fulfilling the divine directives is implied by the fact that he had to drive away birds of prey that tried to feed on the carcasses. If they are not prevented from doing so, vultures and other birds, in Oriental lands, begin to consume fallen animals immediately upon their death, usually picking their bones clean within a matter of minutes. Abram reverently walked between the severed parts of the sacrifice, according to custom, yet there was no visible evidence that God on His part accepted the obligations of the covenant. This was to come later (v. 17). But until then Abram felt it his duty to protect the carcasses from being torn to pieces and devoured (PP 137).

12. A deep sleep. Whether Abram’s sleep was the natural result of weariness from the day’s work or a sleep induced by God is not stated. The Hebrew word translated “deep sleep” is also used in ch. 2:21 for the unconscious state God caused to fall upon Adam when He created Eve. In 1 Sam. 26:12 this same “deep sleep” is said to be “from the Lord.” The use of this particular word, together with the fact that God appeared to Abram while he thus slept, seems to support the view that the sleep was supernaturally induced.

Great darkness. The meaning of this horror which came over Abram is not given. It may have been designed by God to impress him with the affliction his posterity was to suffer.

13. Know of a surety. This dream—or perhaps it was a vision—clarified for Abram the promises previously made to him. Additional information now revealed made it clear that immediate possession of Canaan could not be expected. But the certainty of the promises is stated in the strongest possible language of which Hebrew is capable. The phrase may be rendered literally, “knowing thou shalt know.” Abram may have wondered many times how much longer he would have to remain a stranger in the Land of Promise, and how he would ever realize the fulfillment of God’s promises. This revelation left no uncertainty as to the fact that he would remain a wanderer as long as he lived, as would his unborn descendants for four generations. The land of their sojourn is not mentioned in the vision, but its fulfillment made clear that both Canaan and Egypt were included. Canaan being economically dependent upon Egypt during the days of Abram and Isaac, and politically dependent as well under the Hyksos kings in Jacob’s and Joseph’s time, it is not strange to find both lands included in the singular “a land.”

Serve them. How strange it must have seemed to Abram that his seed, concerning whom such wonderful promises had been made, were to serve those in whose midst they should live. This prophecy was fulfilled in due time. Jacob, his grandson, became a servant for 20 years to Laban (ch. 31:41). Joseph, his great-grandson, was even sold as a slave, and later imprisoned (see chs. 39:1; 40:4). Finally, all the descendants of Israel were made slaves in Egypt (Ex. 1:13, 14).

They shall afflict them. Israel’s sojourn was to include not only servitude but affliction—persecution—as well. The sequence of pronouns seems rather ambiguous to the English reader, but is not so to one acquainted with Hebrew. According to the rule of inverted parallelism, in which the last member of a pair comes first when the parallelism is next mentioned, the pronoun “they” in the expression “they shall afflict them” refers back to the “them” of “shall serve them” (see on Gen. 10:1, 2).

The fulfillment of this prophecy may be traced in practically every generation for four centuries. Abram’s son Isaac was “persecuted” by Ishmael (Gal. 4:29; cf. Gen. 21:9). Jacob fled for his life from Esau (Gen. 27:41–43) and later from Laban (ch. 31:2, 21, 29). Joseph was sold by his own brothers as a slave and later unjustly thrown in jail (chs. 37:28; 39:20). The children of Israel, finally, were sorely “afflicted” by the Egyptians after Joseph’s death (Ex. 1:8, 12).

Four hundred years. The questions to be answered are: (1) Is this the time of affliction or the time of sojourning, or both? (2) How are these 400 years related to the 430 of Ex. 12:40, 41 and Gal. 3:16, 17? The first question hinges upon a solution to the second.

The statement in Ex. 12:40, that “the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years,” seems to imply that the Hebrews actually spent 430 years there, from Jacob’s entry to the Exodus. That this cannot be the meaning is evident from Gal. 3:16, 17, where it is stated that the law was promulgated at Sinai 430 years after the covenant between God and Abram. If Paul refers to the first promise made to Abram in Haran (Gen. 12:1–3), the 430 years began when Abram was 75 years old (ch. 12:4). The 400 years of affliction would then begin 30 years later, when Abram was 105 and his son Isaac 5 years old (ch. 21:5). This would be about the time Ishmael, who “was born after the flesh persecuted him [Isaac] that was born after the Spirit” (Gal. 4:29; Gen. 21:9–11).

The exact time from the call of Abram to Jacob’s entry into Egypt was 215 years (see Gen. 21:5; 25:26; 47:9), which would leave 215 years of the 430 as the actual time the Hebrews spent there. For this reason the 430 years of Ex. 12:40 must include the sojourn in Canaan as well as that in Egypt, from Abram’s call to the Exodus. The LXX renders Ex. 12:40 thus: “And the sojourning of the children of Israel, while they sojourned in the land of Egypt and the land of Chanaan, was four hundred and thirty years.” As already pointed out, the land of Canaan was so dependent upon Egypt during the patriarchal period that Egyptian kings actually considered it theirs and referred to it as such. During the Eighteenth Dynasty, whose kings controlled both Palestine and Syria, Moses could appropriately include Canaan in the term Egypt as used in Ex. 12:40.

That nation. Without revealing the name of the nation referred to, the prophecy points to the time of the plagues that came upon Egypt (see Ex. 6:6).

Come out with great substance. This promise was remarkably fulfilled in the miraculous deliverance of the Hebrews from bondage, and in the immense wealth they carried with them (Ex. 12:36).

15. Go to thy fathers. Most commentators explain this text as implying the immortality of the soul and its disembodied existence in some haven of departed souls. Such an interpretation, however, ignores a common Hebrew figure of speech and forces a literal meaning from figurative words. To “go to” one’s fathers (Gen. 15:15), to be “gathered to” one’s people (ch. 25:8, 17) or to one’s fathers (Judges 2:10), and to sleep with one’s fathers (2 Kings 10:35) are common Hebrew euphemisms meaning simply “to die.” To imply from these expressions the immorality of the soul apart from the body is to assume to be true that which the Scriptures elsewhere specifically deny (see, for example, Ps. 146:4; Eccl. 9:5, 6; etc.). Abram eventually died, and will not receive the promise until the heroes of all ages are rewarded for their faith (see Heb. 11:10, 13, 39, 40; 1 Thess. 4:16, 17; Matt. 16:27; Col. 3:3, 4).

Be buried. This emphasizes the view just expressed, that Abram was not promised that his soul would wing its flight to heaven or to any other place. He would be buried as his ancestors had been. They were resting in their graves; Abram would join them there. Nevertheless, God comforted him with the assurance of a peaceful old age. Abram lived to be 175 years old (Gen. 25:7, 8).

16. In the fourth generation. Commentators who apply the 400 years of v. 13 to the actual time the Hebrews spent in Egypt find a grave difficulty here. They must assume that the four generations averaged exactly 100 years each. This is contrary to available evidence. However, since the 400 years of v. 13 must refer to the time from Abram to the Exodus (see on v. 13), and the actual time of Israel’s stay in Egypt was only some 215 years, no discrepancy exists between this prediction and its fulfillment. Caleb belonged to the fourth generation from Judah (1 Chron. 2:3–5, 18), and Moses, from Levi (Ex. 6:16–20). Attempts to determine the length of a “generation” on the basis of Gen. 15:13, 16 are unjustified, and the results quite sure to be misleading. However ever this may be, one “generation,” or group of people, went into Egypt, two dwelt there, and a fourth came out.

The iniquity of the Amorites. There were two fundamental reasons for the apparent delay in the fulfillment of the divine promise. In the first place, it would take time for Abram’s seed to multiply to the point of being able to take over the country. In the second place, divine love and justice claimed for the Amorites an extension of their day of grace, lest they or others should charge God with unfairness and partiality when the time should come to destroy them and take over their country. In other words, the Hebrews were not ready to possess the land, nor was God ready to dispossess the Amorites.

There is a fixed degree of iniquity beyond which nations may not go without incurring the judgments of God. The depth of depravity and moral degeneration to which the peoples of Canaan had sunk by the time of Moses is revealed by their mythological literature, recently discovered. They describe their gods as blood-thirsty and cruel beings, killing and deceiving each other, and immoral beyond imagination. As were the antediluvians and the men of Sodom, the men of Canaan, like their gods, were controlled by the basest passions. We find them sacrificing their children, worshiping serpents, and practicing immoral rituals in their temples. Their sanctuaries housed professional prostitutes of both sexes. The Amorites, most powerful of several Canaanite tribes, here stand for all the inhabitants of Canaan (see Joshua 24:15; Judges 6:10; etc.).

17. A burning lamp. The final phase of the divine revelation was designed to impress Abram with the surety of God’s promises. A “smoking furnace” or “burning lamp,” symbols of the divine presence, passed between the severed carcasses, as Abram himself had done earlier, by daylight. That this was not merely a vision is evident from the fact that the animals were totally consumed (PP 137). By this visible token God confirmed His covenant with Abram, who thus for the first time beheld the sacred symbol of the divine presence.

18. This land. God herewith reaffirms His promise concerning possession of the land of Canaan. For the first time the precise geographical limits of the Promised Land are indicated. For practical purposes these limits were realized during the reigns of David and Solomon (see 1 Kings 4:21; 2 Chron. 9:26).

19. The Kenites. The ten tribes listed do not include all the Canaanites. The number is perhaps symbolic of universality. The Kenites were in the mountainous parts of southwestern Palestine, near the Amalekites (Num. 24:20, 21; 1 Sam. 15:6; etc.). Their origin is not certain. At some time they may have intermarried with the Midianities, for Hobab, Moses’ brother-in-law, is called a Kenite (Judges 1:16; 4:11) and also a Midianite (Num. 10:29). They may have been a subfamily of the Midianites.

The Kenizzites. Not yet identified. Some think them to have been descendants of Esau’s grandson Kenaz (Gen. 36:15). If this be so, their mention here as a tribe would of necessity be prophetic, for Esau, a grandson of Abram, was not yet born. This suggestion hardly seems acceptable.

The Kadmonities. Not mentioned elsewhere. Their origin cannot be determined. Their name, meaning “easterners,” points to the eastern regions of Canaan as their abode.

20. The Hittites. See on ch. 10:15.

The Perizzites. See on ch. 13:7.

The Rephaims. See on ch. 14:5.

21. The Amorites. For these and other tribal groups mentioned in v. 21, see on ch. 10:15, 16.

Ellen G. White comments

1-21PP 136-137; SR 75-76

1 GC 86; MB 57; 3T 434; 6T 312; 7T 287; 9T 152

1, 3 SR 76

1-3PP 136

5 SR 75, 77

6 PP 370

12 PP 137

12-14SR 75

13 FE 287

13, 14 PP 282; SR 120

14 DA 32

16 PP 232, 434; 5T 208

18 PP 137, 716