Gênesis 15
John Phillips · Citado em PreceptAustin
Gênesis 15
Phillips - The building of Abram's family was to be by spiritual power, not by the energy of the flesh, and spiritual power is inherent in the Word of God. First there was the pledge (Ge 15:1). "Fear not Abram: I am thy shield, and thy exceeding great reward." "Never mind, Abram," God said, "you still have Me!" He had proved that already by sending Melchizedek to shield Abram from the snare of Sodom's king. "I am thy shield," He said. "Abram, are you worrying about the military situation? Remember, Melchizedek is a king and I am thy shield. Are you worrying about the monetary situation? the spoils of war you have nobly refused? Remember, Melchizedek is a priest and I am your reward. You cannot lose, Abram. You have a king to protect you and a priest to pray for you, and above all you have Me." (BORROW Exploring Genesis) James Smith - SALVATION OF THE LORD. "The word of the Lord came unto Abram in a vision, saying, Fear not, I am thy shield, and thy exceeding great reward" (Gen. 15:1). This Salvation contains— 1. A REVELATION OF GRACE. "The word of the Lord came." The "Word was made flesh and dwelt among us" (John 1:14). 2. A PROMISE OF SHELTER. "I am thy shield." A man shall be an hiding place. 3. An ASSURANCE OF SUFFICIENCY. "I am thy exceeding great reward." "Whoso findeth Me findeth life" (Prov. 8:35). 4. A WORD OF COMFORT. "Fear not." "Perfect love casteth out fear" (1 John 4:18). "Lo, I am with you alway" (Matt. 28:20). (Handfuls of Purpose) W H Griffith-Thomas - Times of spiritual reaction are not uncommon among the people of God. Elijah experienced a great reaction (1 Kings 19) after the eventful and critical day on Carmel (1 Kings 18) So it evidently was with Abraham. The new, remarkable, and in some respects exciting events connected with the rescue of Lot brought about the inevitable swing of the pendulum, as we can easily see in studying this chapter, which is closely connected with the preceding one. 179 I. The Divine Revelation (Ge 15:1).—There were nine successive manifestations of God to Abraham, of which this is the fifth. The phrase 'the word of the Lord came' is very noteworthy as occurring first in this passage. It is found frequently afterwards throughout the Old Testament. (Cf. Exod. 9:20; 1 Sam. 3:1.) The revelation seems to have been in the form of a vision, not a dream (Ge 15:5). When did it come? 'After these things.' The reference is, of course, to the events of Ge xiv., and shows the direct and essential connection between the two chapters. God's revelations to His people are always intimately connected with their needs, as we see in this case. Why did it come? 'Fear not, Abraham.' Then Abraham must have had some fear. What was this? Was it not a natural dejection after victory? May it not have been caused by inevitable physical, mental, and moral reaction after the strain involved in the recent events? Fear before battle is the characteristic of cowards; fear after battle is the mark of a hero. This is the first occurrence of the Divine 'Fear not' which is afterwards found so often as God's message to His weary and tried servants. Either 'Fear not,' or its equivalent 'Be not afraid,' occurs some eighty-four times in Holy Scripture. The silence of six centuries after Malachi was broken by the Divine 'Fear not' (Luke 1:13), and the announcement of the Incarnation was made in the same way (Luke 1:30). What was it? 'I am thy shield and thy exceeding great reward.' How appropriate to the need of the moment was this twofold revelation of God to His servant! (a) God as a shield against all foes. (Cf. Psalm 3:3; 18:2; 18:30; 84:9; 91:4.) (6) God as a reward after victory. Abraham had refused the spoil of Sodom and Gomorrah; but God would not allow Abraham to be a loser. He Himself would be His servant's 'exceeding great reward.' (Genesis 15:1-6 The Great Encouragement) THE BELIEVER'S REWARD BY THEODORE EPP Genesis 15:1-6 God assured Abraham that He was Abraham's "exceeding great reward" (Gen. 15:1). The king of Sodom had offered Abraham all the riches that Abraham and his servants had brought back, but he turned them down. Notice that the tense is not past or future, but present. Not "I was" or "I will be" but "I am"--"I am thy shield, and thy exceeding great reward" (v. 1). We see from God's promise to be Abraham's reward that God never permits His children to lose when they honor Him and seek His glory. God never leaves His child without spiritual blessings after His child has taken a stand for the glory of God. Although Abraham had no children at this time, his faith in the Lord is recorded in verse 6: "He believed in the LORD; and he counted it to him for righteousness." Because of Abraham's faith in God, he was able to look into the future and trust God for everything. Ephesians 1:3 tells us that present-day believers have been blessed with "all spiritual blessings in heavenly places in Christ." But we, too, must set our eyes on the future. We must be those who look to their reward for glorifying God, rather than looking at the temporal satisfactions of the present. "The judgments of the Lord are true and righteous altogether.... And in keeping of them there is great reward" (Ps. 19:9,11) Woodrow Kroll - Genesis 15:1 Fear Not - Fear is everywhere. Even people who appear brave, if they're honest, will admit to moments of immense fear. During World War II, a military governor met with Gen. George Patton in Sicily. When he highly praised Patton for his courage and bravery, the general replied, "Sir, I am not a brave man the truth is, I am a craven coward. I have never been within the sound of gunshot or in sight of battle in my whole life that I wasn't so scared that I had sweat in the palms of my hands." Patton's honesty is refreshing, but God offers the best solution for our fears. Abraham was just as human as you and I. Even though he had 318 trained soldiers in his personal army and had just won a major victory over four mighty kings (Gen. 14:13, 14, 15, 16, 17), he still experienced times of apprehension and dread. That's why God said, "Do not be afraid." God then told Abraham why he need not be afraid: "I am your shield [to protect you from evil], your exceedingly great reward [to meet all your needs]." Our fears fall into two broad categories. We fear that something will harm us or that we will suffer need in some way. God promises that He is sufficient for both of these concerns. The psalmist speaks of God's protection from evil when he says, "A thousand may fall at your side, and ten thousand at your right hand; but it shall not come near you" (Ps. 91:7 -Spurgeon's note). And in another psalm we are assured of God's provision: "The young lions lack and suffer hunger; but those who seek the Lord shall not lack any good thing" (Ps 34:10 - Spurgeon's note). What troubles you today? Put aside your fears and trust God. The God of Abraham is sufficient both to protect you and to provide for all your needs. Where God stands, fear falls. (Back to the Bible) Genesis 15:2 Abram said, "O Lord GOD, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?" what (KJV): Ge 12:1-3 childless (KJV): Ge 25:21 30:1,2 1Sa 1:11 Ps 127:3 Pr 13:12 Isa 56:5 Ac 7:5 the (KJV): Ge 24:2,10 39:4-6,9 43:19 44:1 Pr 17:2 See Multiple Resources on Genesis 15 - Commentaries, Sermons, Devotionals Genesis 15:1-6 - Making God's Promises Yours - Steven Cole Genesis 15:1-7 - S Lewis Johnson ABRAM AND SARAI STILL CHILDLESS Abram said, "O Lord GOD - Lord is Adonai which means Lord, Master, Owner (See study of Adonai - My Lord, My Master). God is the Hebrew YHWH or Jehovah (see study of Jehovah) The Septuagint (Lxx) translates Adonai in this verse with despotes which means one who possesses undisputed ownership and absolute, unrestricted authority, so that the Greeks refused the title to any but the gods. The despotes was one who has legal control and authority over persons, such as slaves. Mattoon on Adonai - This is the first time we find the word Adonai in the Scriptures. It is translated by the word "Lord" in the name "Lord God" in verse two. In the Old Testament, it occurs about 300 times. Most of the time it appears in a plural form, not singular, thus, confirming the doctrine of the Trinity. When Adonai is used to describe a man, it is translated master, lord, or owner and is used in a singular form. When Adonai is used in reference to God, it is in a plural form. Adonai signifies mastership or ownership. It implies that God is our owner, creator, and master, and expects our obedience to Him. Abram was saying to the Lord that He was his master. He did this by yielding to the Lord, trusting Him completely, and obeying His commands. Is the Lord the master of your life? Have you surrendered all to Him? Is He your Adonai? If not, make Him your master today. God's Word says we belong to the Lord and should give ourselves to Him (1 Cor. 6:19, 20; Romans 12:1). Moses, Gideon, and Jeremiah were other men who used this word (Ex. 4:10; Judges 6:15; Jeremiah 1:6). (Treasures from Genesis) RYRIE - Abraham did not doubt God's promise or power to fulfill His covenant with him, though 10 years had passed without progeny. In referring to Eliezer (born in Abraham's house, Ge 15:3), Abraham is suggesting to the Lord that he be permitted to adopt Eliezer as his heir. Tablets that have been discovered show that it was customary for wealthy, childless couples to adopt a servant and make him their heir. But God assured Abraham he would have his own son (Ge 15:4). Recall the previous divine promise passages that would have prompted Abraham's question... Genesis 12:2 And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; Genesis 13:16 “I will make your descendants as the dust of the earth, so that if anyone can number the dust of the earth, then your descendants can also be numbered. What will You give me, since I am childless - In light of the previous promises of making him a "great nation" with "descendants as the dust of the earth," Abram knew that he must have an heir but as yet had none.
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Phillips - "I go childless!" he said. Abram had yet to learn that fruit for God cannot be produced by natural means. At the same time, that godly man pointed to himself as the source of the problem. He did not blame God, or Sarai. He did not say, "Sarai is barren." He said, "I go childless." How easy it is to shift the blame for lack of spiritual fruit. (BORROW Exploring Genesis) And the heir of my house is Eliezer of Damascus: A common practice in contemporary Mesopotamian culture was for couples without an heir was to adopt a son. Abraham did not doubt God's promise or power to fulfill His covenant with him, though 10 years had passed without progeny. In referring to Eliezer (born in Abraham's house, v3), Abraham is suggesting to the Lord that he be permitted to adopt Eliezer as his heir. Tablets that have been discovered show that it was customary for wealthy, childless couples to adopt a servant and make him their heir. If the man later had a child, then the natural child would replace the adopted son as the principal heir. Similar laws were part of the legal codes of the Near East, including the famed Code of Hammurabi of Babylon. Later we learn that Abram had six sons by a concubine named Keturah (Ge 25:1-6) but that must have occurred after the events of this chapter. W H Griffith-Thomas - II. The Human Response (Ge 15:2-3).—Notice his despondent inquiry. 'What wilt Thou give me?' It is evident from this inquiry how overstrained Abraham was. The long waiting and the spiritual loneliness had been making their mark, and now he almost complains as he asks what reward there can be for him. Mark his disappointed hope. 'Seeing I go childless.' Ten years had elapsed since his entrance into Canaan, and, in spite of the promise of a seed, there was no sign of fulfilment. Sarah and he were so much older, and everything seemed against even the possibility of the realisation of God's promises. Observe his discouraging prospect. 'One born in my house is mine heir.' Abraham seems to have almost lost hope, and was settling down to the conviction that, after all, his steward would be his heir. (Genesis 15:1-6 The Great Encouragement) Woodrow Kroll - Genesis 15:2-3 I Wonder - Henry Drummond, a 19th-century Scottish evangelist, observed, "Christ never failed to distinguish between doubt and unbelief. Doubt is can't believe; unbelief is won't believe. Doubt is honesty; unbelief is obstinacy. Doubt is looking for light; unbelief is being content with darkness." When God promised to bless him (Ge 15:1), Abraham responded, "How are you going to do it?" This was not a lack of faith, because Abraham believed God was going to keep His promise; he simply didn't understand how God would do it. Since "blessings" were always believed to come through children (Ps. 127:3, 4, 5 - - Spurgeon's note v3; note v4; note v5), and Abraham had none (nor from a human perspective did it look like he would have any), he inquired as to how God was going to do it. God honored that question and told him, "One who will come from your own body shall be your heir." Abraham was satisfied. The case was closed. It's not wrong to ask questions about God's plan; it's only wrong to question the rightness of God's plan. There's a subtle but important difference here. It's only natural for people to want to know, "God, how do You plan to pull this off'" In essence Abraham said, "I'm to be the father of a great nation, and yet I have no children. I know You can do it, Lord. But I'd sure like to know how." If you're wondering how God will work His will and His way in your life, it's perfectly legitimate to ask. But always ask in faith. Feel free to question how God is going to work out His plan, but never question His ability to work out that plan. The first is inquiring faith; the second is irreverent unbelief. Doubt asks how; unbelief asks why. (Back to the Bible) Genesis 15:3 And Abram said, "Since You have given no offspring to me, one born in my house is my heir." Behold (KJV): Ge 12:2 13:16 Pr 13:12 Jer 12:1 Heb 10:35,36 born (KJV): Ge 14:14 Pr 29:21 30:23 Ec 2:7 See Multiple Resources on Genesis 15 - Commentaries, Sermons, Devotionals Genesis 15:1-6 - Making God's Promises Yours - Steven Cole Genesis 15:1-7 - S Lewis Johnson AND ABRAM SAID SINCE THOU HAST GIVEN NO OFFSPRING (seed, descendants Ge 3:15; 15:5, 13, 18 Gal 3:16). Offspring - zera (see below) - masculine singular - seed. Recall that zera' in Ge 3:15 has enormous implications. It is masculine singular "Seed" = Messiah . Cp "Seed" in Ge 22:18 (Ga 3:16) This first announcement of the Gospel (cp Ga 3:8) was enlarged with the Abrahamic covenant (Ge 12:7), made more specific in David's lineage (2 Sa 7:12; 22:51; Ps 18:50; 89:4, 29, 36) and finally realized in Jesus Christ (Ga 3:16) Ro 16:20. The most important theological usage of zera is Ge 3:15, the word "seed" is regularly used as a collective noun in the singular (never plural). This technical term is an important aspect of the promise doctrine, for Hebrew never uses the plural of this root to refer to "posterity" or "offspring." The Aramaic targums pluralize the term occasionally, e.g. the Targum of Ge 4:10, but the Aramaic also limits itself to the singular in the passages dealing with the promised line. Thus the word designates the whole line of descendants as a unit, yet it is deliberately flexible enough to denote either one person who epitomizes the whole group (i.e. the man of promise and ultimately Christ), or the many persons in that whole line of natural and/or spiritual descendants. TO ME ONE BORN IN MY HOUSE IS MY HEIR: Abe did what we all do when the fulfillment of a promise of God is not evident immediately or in the way we had wanted. We devise ways to help God fulfill His promise.
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Phillips - Men used to think they could count the stars. We now know they are innumerable. Sir James Jeans has said that there are more stars in space than there are grains of sand on all the seashores of all the world. God's promise to Abram was one to stagger the imagination. Yet it was not impossible. A God who can create galaxies and nebulae and countless worlds can certainly give Abram a countless seed. (BORROW Exploring Genesis) Stars - According to recent findings, the number of stars in the universe totals approximately 10 to the 23rd power (a number that also approximates the sum of the grains of sand on the seashores). (The Finger of God, Hugh Ross, Promise Pub., 1991, p. 153) IF YOU ARE ABLE TO COUNT THEM: CAPHAR: About 30,000 stars are listed in the General Catalog used by astronomers, but it is estimated that there are 100 billion more! God did not say that Abraham would have that many descendants but that, like the stars, there would be too many to count. AND HE SAID TO HIM SO SHALL YOUR DESCENDANTS BE: Descendants translates the Hebrew word zera for seed which is the 2nd person masculine singular cp [Ga 3:16] This word is used to refer to the coming Messiah (Nu 24:7 Isa 6:13).
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Phillips - In mechanics there is a law that relates to inertia, the property of all matter that makes bodies resist any change in their motion, resist any force that puts them in motion, or that speeds up or slows or stops them once they are in motion. Because of inertia, some outside force must always be applied to produce motion. That physical law can illustrate a spiritual law. Abram was in motion in Ur of the Chaldees, but he was in motion in the wrong direction. He was heading to a lost eternity. With every passing hour he gathered momentum. Then suddenly he was stopped, turned around, and set in motion toward Canaan and toward heaven. God says, "I am the LORD that brought thee out of Ur of the Chaldees to give thee this land." That was the working of His power. The building of Abram's family, then, was also to be the work of God. The same power that flung the stars into space and set them in motion (only now expressed in spiritual terms rather than physical) was at work to secure Abram not only a seed, but a Seed. (Borrow Exploring Genesis) Steven
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Phillips has an interesting analysis of the significance of the events in the covenant ceremony - Calvary was now brought to bear upon Abram's life. The Lord had been speaking to Abram about a possession and a posterity, and Abram had believed to the saving of his soul. Now he must be shown that a valid faith must ultimately come to rest on the finished work of Christ at Calvary. First, Calvary was shadowed before Abram, he must come to apprehend the mystery of it (Ge 15:8-10). "Take an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon." Why that particular selection of creatures for sacrifice? It remains a mystery. In some deep, marvelous, complete, and mysterious way they depict various aspects of Calvary. The full and exact significance of it all eludes us. Thus it was with Abram. The mystery of Calvary was brought home to his heart, the stark tragedy of the cross, the rending, the tearing, the blood, the pain, the woe. Abram saw it, saw the dark shadows of Golgotha falling across the ages and felt them chilling his soul. He could not understand Calvary in its heights and depths but, in some measure, he did apprehend the mystery of Christ's death. That was the basis of his faith. (BORROW Exploring Genesis) Apologetics Study Bible: Although the wording of Ge 15:8 could be taken to reflect unbelief on Abram's part (cp. Ex 7:17; Nu 16:28; Lk 1:18), verse 6 clarifies that is not the sense intended. The Lord's response, in which He sets up a ceremony to reaffirm the covenant He is granting (Gen 15:9-10, 17-18), shows that Abram was simply seeking a sign of the divine promise upon which to hang his continued confidence (cp. Isa 7:10-14). Abram's complaint shows he takes God seriously. THE THREE COVENANTS HOW THEY RELATE TO JESUS ABRAHAMIC COVENANT = PROMISE of Jesus Christ OLD COVENANT = PICTURE of Jesus Christ NEW COVENANT = PERSON of Jesus Christ W H Griffith-Thomas - III. The Preparation for the Covenant (Ge 15:9-10).—The Divine instructions are now given. 'Take for Me an heifer,' etc. The heifer, goat, and ram were to be three years old, signifying maturity in the offering. These, with the dove and pigeon, were afterwards found associated with the Mosaic law (Exod. 29:15; Num. 15:27; 19:2; Deut. 21:3). Then Abraham proceeded to fulfil the requirements connected with the solemnities of a covenant. 'Took... divided.' See Leviticus 1:6. Having divided the animals, he places the corresponding pieces opposite to each other, and the one bird opposite to the other, leaving a passage between. This was the usual form of agreement and contract, the two parties walking in procession along the pathway just made, and thereby signifying their agreement (Jer. 34:18 f.). The idea underlying this was that of a covenant by means of sacrifice (Ps. 1:5). The blood-covenant was a well-known primitive method of ratifying solemn agreements. We are now able to notice how Abraham prepared to receive God's assurance and further revelation. (Genesis 15:7-21 The Confirmation of Faith) Genesis 15:10 Then he brought all these to Him and cut them in two, and laid each half opposite the other; but he did not cut the birds. divided them (KJV): Jer 34:18,19 2Ti 2:15 the birds (KJV): Lev 1:17 See Multiple Resources on Genesis 15 - Commentaries, Sermons, Devotionals Genesis 15:7-21 - Assurance - Steven Cole Genesis 15:7-21 - S Lewis Johnson Cut them in two - This would entail the death of the animals and was a symbol of what would happen if the covenanting parties broke their covenant. Henry Morris on he cut them in two - God was to confirm the covenant [“covenant of blood”] to Abram in a most instructive manner. Though God's promise had been free and unconditional to Abram (premised only on his faith), it would be very costly to God, requiring the death of His incarnate Son. This was pictured by the death of one of each of the five kinds of clean animals acceptable for sacrificial purposes, with their remains divided into two rows. This was customary procedure at the time in establishing a solemn compact, with the contracting parties sealing it by passing between the two rows. Here, however, only God passed through, since it was a unilateral, unconditional commitment on His part. Genesis 15:11 The birds of prey came down upon the carcasses, and Abram drove them away. fowls (KJV): Eze 17:3,7 Mt 13:4 Abram (KJV): Ps 119:13 See Multiple Resources on Genesis 15 - Commentaries, Sermons, Devotionals Genesis 15:7-21 - Assurance - Steven Cole Genesis 15:7-21 - S Lewis Johnson AND THE BIRDS OF PREY CAME DOWN UPON THE CARCASSES, AND ABRAM DROVE THEM AWAY: Why this detail? For one thing it would authenticate that there was a dead animal present. Abram had come not to feed the vultures, but to see a great sign from the Lord. For the rest of the day he kept the vultures away from the animals while waiting for God’s sign. John Phillips offers this thought (I am not sure I 100% agree but it is interesting) on the great darkness and birds of prey - It was exactly just such a horror that enveloped Christ as He hung on the tree (cp Mt 27:45). Birds are frequently used in Scripture to symbolize the powers of the air, the evil spirits that prey upon men's souls. The carrion birds, the deep sleep, the darkness, the horror-those things all brought home to Abram the fearful cost of the covenant into which God was bringing him. In some small measure the horror of the cross was brought home to his heart. (BORROW Exploring Genesis)