Genesis 15:8

_AND HE SAID, LORD GOD, WHEREBY SHALL I KNOW THAT I SHALL INHERIT IT?_ Whereby shall I know that I shall inherit it? This question did not imply that Abram was staggered at the magnitude of the difficulties which lay in the way of the promises being fulfilled; for, to a reflecting mind like his, several circumstances in his personal experience must have occurred as already pointing to the eventual removal of all others-namely, the protection of Sarai and the separation of Lot, as bearing upon the promise of his posterity; and the conquest of the invading kings upon that of his future possession of the land. At all events, the question is not to be considered as indicating any hesitancy on the part of the patriarch to rely on the divine promise as 'a faithful saying, and worthy of his acceptation;' but rather as prompted by an earnest desire to obtain clearer light, fuller knowledge on a...

8._Lord God, whereby shall I know_. It may appear absurd, first, that Abram, who before had placed confidence in the simple word of God, without moving any question concerning the promises given to him, should now dispute whether what he hears from the mouth of God be true or not. Secondly, that he ascribes but little honor to God, not merely by murmuring against him, when he speaks, but by requiring some additional pledge to be given him. Further, whence arises the knowledge which belongs to faith, but from the word? Therefore Abram in vain desires to be assured of the future possession of the land, while he ceases to depend upon the word of God. I answer, the Lord sometimes concedes to his children, that they may freely express any objection which comes into their mind. For he does not act so strictly with them, as not to suffer himself to be questioned. Yea, the more certainly Abram w...

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, Jeremiah 34:18; Jeremiah 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....

Verse Genesis 15:8. _AND HE SAID, LORD GOD_] אדני יהוה _Adonai Yehovah, my_ _Lord Jehovah_. Adonai is the word which the Jews in reading always substitute for _Jehovah_, as they count it impious to pronounce this name. _Adonai_ signifies my _director, basis, supporter, prop_, or _stay_; and scarcely a more appropriate name can be given to that God who is the _framer_ and _director_ of every righteous word and action; the _basis_ or _foundation_ on which every rational hope rests; the _supporter_ of the souls and bodies of men, as well as of the universe in general; the _prop_ and _stay_ of the weak and fainting, and the _buttress_ that shores up the building, which otherwise must necessarily fall. This word often occurs in the Hebrew Bible, and is rendered in our translation _Lord_; the same term by which the wor...

- 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...

EXPOSITION GENESIS 15:7 AND HE (Jehovah, or the Word of the Lord) SAID UNTO HIM (after the act of faith on the part of the patriarch, and the act of imputation or justification on the part of God, and in explication of the exact nature of that relationship which had been constituted between them by the spiritual transaction so described), I am THE LORD THAT BROUGHT THEE OUT OF UR OF THE CHALDEES (_vide _Genesis 11:28), to give thee this land to inherit (or, to possess) IT. GENESIS 15:8 AND HE SAID, LORD GOD (_Adonai Jehovah_;_ vide_...

AND HE SAID, LORD GOD, WHEREBY SHALL I KNOW THAT I SHALL INHERIT IT?] Not as questioning or doubting whether he should or not; but this he asked for the further confirmation of his faith in the promise, and for the sake of his posterity, that they might more easily and strongly believe that they should inherit the land given and promised to them; nor is it culpable to ask a sign of God with such a view; good men have done it, as Gideon, Judges 6:36, and Hezekiah, 2 Kings 20:8, without being blamed for it; yea, Ahaz is blamed for not asking one, Isaiah 7:10....

Genesis 15:1. _After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. 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? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir._ Perhaps he did not doubt the promise, but he wanted to have it explained to him. He may have wondered if it meant that one born in his house, though not his son, was to be his heir; and that, through him, the blessing would come. He takes the opportunity of making an enquiry, that he may know how to act. At the same time, there does seem to be a clashing between Abraham's question, «What wilt thou give me?» and the declaration of God, «I am thy shield, and thy exceeding great reward.» There is a gre

CHAPTER 15 THE FOURTH COMMUNICATION AND THE COVENANT AND THE VISION _ 1. The fourth communication (Genesis 15:1)_ 2. Abram's answer (Genesis 15:2) 3. The promised seed (Genesis 15:4) 4. Abram counted righteous (Genesis 15:6) 5. Continued communication (Genesis 15:7) 6. The divided animals (Genesis 15:9) 7. The vision (Genesis 15:12)

GENESIS 12:1 TO GENESIS 25:18. THE STORY OF ABRAHAM. In this section the three main sources, J. E, P are present. Gunkel has given strong reasons for holding that J is here made up of two main sources, one connecting Abraham with Hebron, the other with Beersheba and the Negeb. The former associates Abraham with Lot. (For details, see ICC.) On the interpretation to be placed on the figures of Abraham and the patriarchs, see the Introduction. The interest, which has hitherto been diffused over the fortunes of mankind in general, is now concentrated on Abraham and his posterity, the principle of election narrowing it down to Isaac, Ishmael being left aside, and then to Jacob, Esau being excluded....