A Journey Through The Old Testament - Elmer Towns

tion of righteousness. Also, the content of and manner in which God confirmed His covenant
with Abram has important soteriological and eschatological implications.
THE AFFIRMATION OF FAITH
(Gen. 15:1-6)
The events of this chapter come immediately after Abram’s successful military campaign
and his renunciation of the wealth of Sodom. It was in this context that “the word of the Lord
came to Abram” (Gen. 15:1). This is the first of many occurrences of this phrase in the Old
Testament and emphasizes some special revelation of God to Abram. Most often this phrase was
used by the prophets to introduce their divinely inspired message from God. While there were
many means of revelation in Scripture, the use of a vision is prominent here. This “vision” most
probably relates to the entire chapter and not just this initial introduction.
God’s message to Abram on this occasion begins with the expression, “Do not be afraid”
(v. 1). This is the first of eighty-four occurrences of this phrase in the Old Testament. The verb
yare’ here is in the imperfect tense suggesting Abram was somewhat afraid of the circumstances
in which he found himself before this manifestation of God. The further revelation of the
character of God here provides 4 ‘hint as to what Abram may have feared.
God first reveals Himself to Abram as his “shield.” The Hebrew word maqen is used
several times in the Old Testament as a descriptive title of God. It occurs most often in the
psalms of David and always in the context of some military campaign. Some have suggested
Abram may have been fearing a retaliation from the conquered kings of the previous chapter and
needed this reassurance from God. Others suggest God revealed Himself here as a shield simply
to remind Abram that He was responsible for Abram’s military victory (cf. 14:20).
The second aspect of God’s self-revelation here is the phrase “your exceedingly great
reward.” In the context of the previous chapter, this is an obvious contrast to the wealth of
Sodom which Abram had renounced because of his allegiance to the Lord. It was customary for
a vassal ruler to be rewarded by his superior when he fought on behalf of his master. God here
honors that custom by giving Himself as Abram’s exceeding great reward.
Abram’s response to this new revelation of God was to ask the question, “Lord God,
what will You give me?” (15:2) This question has been interpreted both as an expression of faith
and despondency. Those who see it as an expression of faith argue that Abram asked for a gift
believing God was his exceeding great reward. Those who recognize it as an expression of
despondency argue Abram asked because he felt God had not fulfilled a previous promise
concerning Abram’s descendants. Perhaps the faith of Abram here was like the faith of the
disciples which Jesus called “little faith.” Little faith is faith in God mixed with a measure of
unbelief.
According to the custom of his day, Abram was prepared to appoint one of his household
servants as his legal heir. He had in this regard appropriated Eliezer of Damascus whom he described
as “one born in my house” (v. 3). The Hebrew expression ben-bethi literally translated “a
son of my house,” is an expression found in the adoption contracts of that day. It does not mean
Eliezer was born into his house as a servant (cf. 14:14 where a different expression is used). The
meaning here appears to be he is adopted as “a son of my house”; i.e., as though he were my son
born in my house. Abram had already appointed Eliezer heir before this vision occurred. The
verb yoresh is a qal active literally meaning “he is taking possession of” my affairs.
God corrected Abram here by reminding Abram of His promise, now emphasizing that
Abram would be the biological father of his heir. The adoption contracts of that day stipulated