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Genesis 15:1
Verse
Context
God’s Covenant with Abram
1After these events, the word of the LORD came to Abram in a vision: “Do not be afraid, Abram. I am your shield, your very great reward.”
Sermons
Art Katz
Carter Conlon
Chuck Missler
George Warnock
Vance Havner
Aeron Morgan
Les WheeldonSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The word of the Lord came unto Abram - This is the first place where God is represented as revealing himself by his word. Some learned men suppose that the דבר יהוה debar Yehovah, translated here word of the Lord, means the same with the λογος του Θεου of St. John, Joh 1:1, and, by the Chaldee paraphrases in the next clause, called מימרי meimeri, "my word," and in other places מימרא דיי meimera daiya, the word of Yeya, a contraction for Jehovah, which they appear always to consider as a person; and which they distinguish from פתגמא pithgama, which signifies merely a word spoken, or any part of speech. There have been various conjectures concerning the manner in which God revealed his will, not only to the patriarchs, but also to the prophets, evangelists, and apostles. It seems to have been done in different ways. 1. By a personal appearance of him who was afterwards incarnated for the salvation of mankind. 2. By an audible voice, sometimes accompanied with emblematical appearances. 3. By visions which took place either in the night in ordinary sleep, or when the persons were cast into a temporary trance by daylight, or when about their ordinary business, 4. By the ministry of angels appearing in human bodies, and performing certain miracles to accredit their mission. 5. By the powerful agency of the Spirit of God upon the mind, giving it a strong conception and supernatural persuasion of the truth of the things perceived by the understanding. We shall see all these exemplified in the course of the work. It was probably in the third sense that the revelation in the text was given; for it is said, God appeared to Abram in a vision, מחזה machazeh, from חזה chazah, to see, or according to others, to fix, fasten, settle; hence chozeh, a Seer, the person who sees Divine things, to whom alone they are revealed, on whose mind they are fastened, and in whose memory and judgment they are fixed and settled. Hence the vision which was mentally perceived, and, by the evidence to the soul of its Divine origin, fixed and settled in the mind. Fear not - The late Dr. Dodd has a good thought on this passage; "I would read, says he, "the second verse in a parenthesis, thus: For Abram Had said, Lord God, what wilt thou give me, seeing I go childless, etc. Abram had said this in the fear of his heart, upon which the Lord vouchsafed to him this prophetical view, and this strong renovation of the covenant. In this light all follows very properly. Abram had said so and so in Gen 15:2, upon which God appears and says, I am thy shield, and thy exceeding great reward. The patriarch then, Gen 15:3, freely opens the anxious apprehension of his heart, Behold, to me thou hast given no seed, etc., upon which God proceeds to assure him of posterity." I am thy shield, etc. - Can it be supposed that Abram understood these words as promising him temporal advantages at all corresponding to the magnificence of these promises? If he did he was disappointed through the whole course of his life, for he never enjoyed such a state of worldly prosperity as could justify the strong language in the text. Shall we lose sight of Abram, and say that his posterity was intended, and Abram understood the promises as relating to them, and not to himself or immediately to his own family? Then the question recurs, Did the Israelites ever enjoy such a state of temporal affluence as seems to be intended by the above promise? To this every man acquainted with their history will, without hesitation, say, No. What then is intended? Just what the words state. God was Abram's portion, and he is the portion of every righteous soul; for to Abram, and the children of his faith, he gives not a portion in this life. Nothing, says Father Calmet, proves more invincibly the immortality of the soul, the truth of religion, and the eternity of another life, than to see that in this life the righteous seldom receive the reward of their virtue, and that in temporal things they are often less happy than the workers of iniquity. I am, says the Almighty, thy shield - thy constant covering and protector, and thy exceeding great reward, שכרך הרבה מאד sekarcha harbeh meod, "That superlatively multiplied reward of thine." It is not the Canaan I promise, but the salvation that is to come through the promised seed. Hence it was that Abram rejoiced to see his day. And hence the Chaldee Targum translates this place, My Word shall be thy strength, etc.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The words of Jehovah run thus: "Fear not, Abram: I am a shield to thee, thy reward very much." הרבּה an inf. absol., generally used adverbially, but here as an adjective, equivalent to "thy very great reward." The divine promise to be a shield to him, that is to say, a protection against all enemies, and a reward, i.e., richly to reward his confidence, his ready obedience, stands here, as the opening words "after these things" indicate, in close connection with the previous guidance of Abram. Whilst the protection of his wife in Egypt was a practical pledge of the possibility of his having a posterity, and the separation of Lot, followed by the conquest of the kings of the East, was also a pledge of the possibility of his one day possessing the promised land, there was as yet no prospect whatever of the promise being realized, that he should become a great nation, and possess an innumerable posterity. In these circumstances, anxiety about the future might naturally arise in his mind. To meet this, the word of the Lord came to him with the comforting assurance, "Fear not, I am thy shield." But when the Lord added, "and thy very great reward," Abram could only reply, as he thought of his childless condition: "Lord Jehovah, what wilt Thou give me, seeing I go childless?" Of what avail are all my possessions, wealth, and power, since I have no child, and the heir of my house is Eliezer the Damascene? משׁק, synonymous with ממשׁק (Zep 2:9), possession, or the seizure of possession, is chosen on account of its assonance with דּמּשׂק. בּן־משׁק, son of the seizing of possession = seizer of possession, or heir. Eliezer of Damascus (lit., Damascus viz., Eliezer): Eliezer is an explanatory apposition to Damascus, in the sense of the Damascene Eliezer; though דּמּשׂק, on account of its position before אליעזר, cannot be taken grammatically as equivalent to דּמּשׂקי. (Note: The legend of Abram having been king in Damascus appears to have originated in this, though the passage before us does not so much as show that Abram obtained possession of Eliezer on his way through Damascus.) To give still more distinct utterance to his grief, Abram adds (Gen 15:3): "Behold, to me Thou hast given no seed; and lo, an inmate of my house (בּן־בּיתי in distinction from יליד־בּית, home-born, Gen 14:14) will be my heir." The word of the Lord then came to him: "Not he, but one who shall come forth from thy body, he will be thine heir." God then took him into the open air, told him to look up to heaven, and promised him a posterity as numerous as the innumerable host of stars (cf. Gen 22:17; Gen 24:4; Exo 32:13, etc.). Whether Abram at this time was "in the body or out of the body," is a matter of no moment. The reality of the occurrence is the same in either case. This is evident from the remark made by Moses (the historian) as to the conduct of Abram in relation to the promise of God: "And he believed in Jehovah, and He counted it to him for righteousness." In the strictly objective character of the account in Genesis, in accordance with which the simple facts are related throughout without any introduction of subjective opinions, this remark appears so striking, that the question naturally arises, What led Moses to introduce it? In what way did Abram make known his faith in Jehovah? And in what way did Jehovah count it to him as righteousness? The reply to both questions must not be sought in the New Testament, but must be given or indicated in the context. What reply did Abram make on receiving the promise, or what did he do in consequence? When God, to confirm the promise, declared Himself to be Jehovah, who brought him out of Ur of the Chaldees to give him that land as a possession, Abram replied, "Lord, whereby shall I know that I shall possess it?" God then directed him to "fetch a heifer of three years old," etc.; and Abram fetched the animals required, and arranged them (as we may certainly suppose, thought it is not expressly stated) as God had commanded him. By this readiness to perform what God commanded him, Abram gave a practical proof that he believed Jehovah; and what God did with the animals so arranged was a practical declaration on the part of Jehovah, that He reckoned this faith to Abram as righteousness. The significance of the divine act is, finally, summed up in Gen 15:18, in the words, "On that day Jehovah made a covenant with Abram." Consequently Jehovah reckoned Abram's faith to him as righteousness, by making a covenant with him, by taking Abram into covenant fellowship with Himself. האמין, from אמן to continue and the preserve, to be firm and to confirm, in Hiphil to trust, believe (πιστεύσιν), expresses "that state of mind which is sure of its object, and relies firmly upon it;" and as denoting conduct towards God, as "a firm, inward, personal, self-surrendering reliance upon a personal being, especially upon the source of all being," it is construed sometimes with ל (e.g., Deu 9:23), but more frequently with בּ (Num 14:11; Num 20:12; Deu 1:32), "to believe the Lord," and "to believe on the Lord," to trust in Him, - πιστεύειν ἐπὶ τὸν Θεόν, as the apostle has more correctly rendered the ἐπίστευσεν τῷ Θεῷ of the lxx (vid., Rom 4:5). Faith therefore is not merely assensus, but fiducia also, unconditional trust in the Lord and His word, even where the natural course of events furnishes no ground for hope or expectation. This faith Abram manifested, as the apostle has shown in Rom 4; and this faith God reckoned to him as righteousness by the actual conclusion of a covenant with him. צדקה, righteousness, as a human characteristic, is correspondence to the will of God both in character and conduct, or a state answering to the divine purpose of a man's being. This was the state in which man was first created in the image of God; but it was lost by sin, through which he placed himself in opposition to the will of God and to his own divinely appointed destiny, and could only be restored by God. When the human race had universally corrupted its way, Noah alone was found righteous before God (Gen 7:1), because he was blameless and walked with God (Gen 6:9). This righteousness Abram acquired through his unconditional trust in the Lord, his undoubting faith in His promise, and his ready obedience to His word. This state of mind, which is expressed in the words בּיהוה האמין, was reckoned to him as righteousness, so that God treated him as a righteous man, and formed such a relationship with him, that he was placed in living fellowship with God. The foundation of this relationship was laid in the manner described in Gen 15:7-11.
John Gill Bible Commentary
After these things,.... The battle of the kings, the captivity of Lot, the rescue of him and his goods, and of those of Sodom and Gomorrah by Abram, and the conversation that passed between him, and the kings of Sodom and Salem: the word of the Lord came unto Abram in a vision; Christ, the essential Word, appeared to Abram in an human form, visible to him, and with an articulate voice spoke unto him: saying, as follows: fear not, Abram; calling him by his name, the more to encourage him, and to dissipate his fears to which he was subject; which might be, lest the nations that belonged to the four kings he had conquered and slain should recruit their armies, and come against him with greater force; and the brethren and relations of those he had slain should avenge themselves on him, as the Targums of Jonathan and Jerusalem suggest; and therefore the Lord bids him not give way to those fears, for, adds he: I am thy shield; to protect him against all his enemies, be they ever so strong and numerous; as Christ is the shield of his people against all their spiritual enemies, sin, Satan, and the world, which being held up in the hand of faith, called therefore the shield of faith, is a security against them: and thy exceeding great reward; though he had generously refused taking any reward for the service he had done in pursuing the kings, and slaughtering them, and bringing back the persons and goods they had took away; yet he should be no loser by it, the Lord would reward him in a way of grace with greater and better things; nay, he himself would be his reward, and which must be a great one, an exceeding great one; as Christ is to his people in his person, offices, and grace, all being theirs, and he all in all to them; all the blessings of grace and glory coming along with him, and he being their portion here and hereafter, to all eternity; for since he is theirs, all are theirs, all things appertaining to life and godliness, and eternal life itself.
Matthew Henry Bible Commentary
Observe here, I. The time when God made this treaty with Abram: After these things. 1. After that famous act of generous charity which Abram had done, in rescuing his friends and neighbours out of distress, and that, not for price nor reward. After this, God made him this gracious visit. Note, Those that show favour to men shall find favour with God. 2. After that victory which he had obtained over four kings. Lest Abram should be too much elevated and pleased with that, God comes to him, to tell him he had better things in store for him. Note, A believing converse with Spiritual blessings is an excellent means to keep us from being too much taken up with temporal enjoyments. The gifts of common providence are not comparable to those of covenant love. II. The manner in which God conversed with Abram: The word of the Lord came unto Abram (that is, God manifested himself and his will to Abram) in a vision, which supposes Abram awake, and some visible appearances of the Shechinah, or some sensible token of the presence of the divine glory. Note, The methods of divine revelation are adapted to our state in a world of sense. III. The gracious assurance God gave him of his favour to him. 1. He called him by name - Abram, which was a great honour to him, and made his name great, and was also a great encouragement and assistance to his faith. Note, God's good word does us good when it is spoken by his Spirit to us in particular, and brought to our hearts. The word says, Ho, every one (Isa 55:1), the Spirit says, Ho, such a one. 2. He cautioned him against being disquieted and confounded: Fear not, Abram. Abram might fear lest the four kings he had routed should rally again, and fall upon him to his ruin: "No," says God, "Fear not. Fear not their revenges, nor thy neighbour's envy; I will take care of thee." Note, (1.) Where there is great faith, yet there may be many fears, Co2 7:5. (2.) God takes cognizance of his people's fears though ever so secret, and knows their souls, Psa 31:7. (3.) It is the will of God that his people should not give way to prevailing fears, whatever happens. Let the sinners in Sion be afraid, but fear not, Abram. 3. He assured him of safety and happiness, that he should for ever be, (1.) As safe as God himself could keep him: I am thy shield, or, somewhat more emphatically, I am a shield to thee, present with thee, actually caring for thee. See Ch1 17:24. Not only the God of Israel, but a God to Israel. Note, The consideration of this, that God himself is, and will be, a shield to his people to secure them from all destructive evils, a shield ready to them and a shield round about them, should be sufficient to silence all their perplexing tormenting fears. (2.) As happy as God himself could make him: I will be thy exceedingly great reward; not only thy rewarder, but thy reward. Abram had generously refused the rewards which the king of Sodom offered him, and here God comes, and tells him he shall be no loser by it. Note, [1.] The rewards of believing obedience and self-denial are exceedingly great, Co1 2:9. [2.] God himself is the chosen and promised felicity of holy souls - chosen in this world, promised in a better. He is the portion of their inheritance and their cup.
Tyndale Open Study Notes
15:1-21 The Lord made a formal covenant with Abram, solemnly confirming the promises made at his call (12:1-3). There would be a long period of slavery for Abram’s descendants before these promises would be completely fulfilled. 15:1 Do not be afraid: Abram lacked a son to be his heir. The Lord addressed Abram’s anxiety about the future with comforting words. • I will protect you (literally I will be your shield): The Hebrew word for “shield” (magen) is from the same root as Melchizedek’s word defeated (14:20). The Lord who had defeated Abram’s enemies would continue to protect him. • your reward will be great: The promise of offspring (12:2-3; cp. Ps 127:3) was still unfulfilled.
Genesis 15:1
God’s Covenant with Abram
1After these events, the word of the LORD came to Abram in a vision: “Do not be afraid, Abram. I am your shield, your very great reward.”
- Scripture
- Sermons
- Commentary
The Abrahamic Faith (1 of 2)
By Art Katz3.8K1:17:09Abrahamic FaithGEN 15:1ACT 10:9In this sermon, the speaker reflects on the brevity of the scriptures and the depth of meaning they contain. The focus is on Genesis 15, where God promises Abram that his descendants will be as numerous as the stars. The speaker shares a personal anecdote about looking at the sky and being reminded of God's promise. Abram, however, expresses his concern about not having any children and suggests that his servant, Eleazar, might be his heir. The speaker encourages the audience to engage with the text themselves before turning to commentaries for insight.
Trust in Christ Is Everything
By Carter Conlon3.6K49:10Trusting GodGEN 15:1MAT 6:33GAL 3:7HEB 11:8In this sermon, the speaker focuses on the importance of trust in Christ. He begins by referencing Hebrews 11 and emphasizes that trust in Christ is everything. The speaker then highlights the story of Abraham, who believed God and was accounted for righteousness. He explains that our righteousness today comes from believing God's testimony about himself through Jesus Christ. The speaker also emphasizes that as we believe in Christ, the Holy Spirit supernaturally changes us, molding us into the image of Christ and revealing the love and compassion of God in our lives.
Genesis #13 Ch. 14-15 Contrast of Abraham and Lot
By Chuck Missler3.6K1:31:06GenesisGEN 14:14GEN 15:1GEN 15:6GEN 15:18In this sermon on Genesis chapters 14 and 15, Chuck Misler explores the relationship between Abraham and Lot. He introduces the concept of the law of first mention, which suggests that the first mention of something in the Bible holds significant meaning. Misler highlights the first mentions of words like "blood," "word of the Lord," and "vision" to uncover deeper insights into the story of redemption. He also discusses the intentional omissions and silences in the text, pointing out that sometimes the Holy Spirit's omission of certain details is crucial to understanding the story. The sermon concludes with a focus on God's promise to Abraham that his descendants will be afflicted for 400 years before returning to the land, as the sin of the Amorites must first be complete for God to judge.
Looking for a City
By George Warnock2.6K1:08:30GEN 15:1MIC 6:8REV 21:2This sermon focuses on the journey of Abraham as he followed God's call to leave his homeland without knowing the destination, highlighting the importance of vision in walking with God. It emphasizes the need for believers to have a vision aligned with God's perspective, rooted in love and compassion, leading to a life of humility, righteousness, and mercy. The sermon encourages a deep spiritual understanding of God's promises, the inheritance in Christ, and the ultimate vision of dwelling in the city of the living God.
Now Thee Alone I Seek
By Vance Havner2.2K41:10Seeking GodGEN 15:1JOS 1:2PSA 23:1PSA 30:5PSA 121:4HEB 11:6HEB 12:6In this sermon, the preacher encourages the audience to rearrange the verses of a hymn to prepare themselves for a powerful message in verse 2. He urges them to let go of worldly desires and seek God above all else. The preacher acknowledges that there are many unanswered questions and uncertainties in life, but compares it to a child being distracted by a chocolate cake while eating spinach. He emphasizes the importance of trusting in God's plan and not being overwhelmed by the unknown. The preacher also shares his personal experience of struggling with insomnia and finding comfort in God's presence. He concludes by highlighting the idea of tasting the powers of the age to come and encourages the audience to seek a deeper understanding of God's promises.
Man's Chief End to Glorify God
By Aeron Morgan2.1K41:35Glorifying GodGEN 14:19GEN 15:1ACT 17:23ACT 17:311CO 6:19HEB 7:1In this sermon, the preacher emphasizes that despite man's ability to harness the power of the sun and wind, he is spiritually fallen and in need of God. The preacher references Paul's message in Acts 17, where he declares that it is in God that we live, move, and have our being, and therefore we should glorify and honor Him. The preacher highlights that man may resist the idea of needing God and may be corrupted and depraved, but ultimately, he is weak and in captivity to sin. The sermon emphasizes that all souls belong to God, and as the creator, we are accountable to Him and should always seek to honor Him.
Faith
By Les Wheeldon2.1K55:35FaithGEN 15:1MAT 6:33MAT 14:16MAT 15:1MAT 15:21MAT 16:1ROM 9:6In this sermon, the speaker emphasizes the presence of Jesus and the wonders that happen wherever he goes. He highlights the belief that even as a child, Jesus brought joy and wonder to people's lives. The speaker then focuses on the story of Jesus feeding the 5,000, emphasizing that there is no lack in the presence of Jesus. He emphasizes that God has an abundance of love and provision, and all that is needed is an abandoned soul to flow with him. The sermon concludes with a reminder that asking for a sign from God is unnecessary, as Jesus himself is the ultimate sign for the adulterous generation.
The Trial of Your Faith
By Willie Mullan1.9K1:02:06Trial Of FaithGEN 15:1COL 3:231TH 1:31PE 1:5In this sermon, Dr. Ivins reflects on the importance of faith and trust in God's plan. He shares personal experiences of times when he faced challenges and how God tested his faith. He emphasizes the need to understand and follow God's plan for our lives. Dr. Ivins also references the story of Abraham in the Bible, highlighting his unwavering faith in God's promises. Overall, the sermon encourages listeners to have faith in God's promises and to trust in His plan for their lives.
(Genesis) - Part 15
By Zac Poonen1.8K1:00:20GEN 14:19GEN 15:1NUM 18:20PSA 110:1ISA 41:10HEB 3:13In this sermon, the preacher discusses the significance of Abraham's deep sleep and the covenant God made with him. He explains that just as God put Adam into a deep sleep and gave him something precious, God also put Abraham into a deep sleep and entered into a covenant with him. The preacher emphasizes that although it may seem like God is distant or forsaken, He is actually drawing near and entering into a covenant with us. He also highlights the importance of driving away the "birds of prey" that seek to interfere and ruin our fellowship with God. Additionally, the preacher connects this concept to the new covenant, explaining that we must take our position as strangers, servants, and sufferers in order to possess the promises of God. The sermon concludes with a beautiful picture of God passing between the broken pieces of an animal, symbolizing His willingness to lay down His life for us.
Melchizedek
By Carl Armerding1.7K44:40MelchizedekGEN 14:18GEN 15:1MAT 6:33MAT 10:42PHP 3:8HEB 7:1In this sermon, the preacher discusses various themes and events from the Bible. He starts by mentioning a woman who has done something significant before his burial, possibly referring to Mary anointing Jesus before his crucifixion. He then refers to a passage in the Gospel of Mark where Jesus mentions that the poor will always be present and can be helped whenever possible. The preacher then talks about a chapter in the Bible that foreshadows future battles in the Middle East. He also mentions the importance of remembering Jesus through the communion elements of bread and wine, as well as the act of offering tithes. The sermon concludes with a reminder that after experiencing a victory or spiritual high, it is crucial to remain vigilant as the enemy may try to take advantage of that moment.
God's River
By Jim Cymbala1.6K30:19Holy SpiritGEN 15:1ISA 41:17JHN 3:8JHN 7:38JHN 14:261CO 2:41JN 1:71JN 4:4In this sermon, the preacher emphasizes the significance of Jesus' incarnation and sacrifice for humanity. He explains that Jesus came to earth as God in human form, performed miracles, and taught the word of God. Before his crucifixion, Jesus told his disciples that it was necessary for him to leave so that he could send the Holy Spirit. The preacher highlights the importance of the Holy Spirit in believers' lives, as it provides them with joy and peace even in difficult times. He then references Isaiah 41, where God promises to provide water in barren places, symbolizing the Holy Spirit's presence and provision in believers' lives.
Practically Living the Heavenly Vision
By Lance Lambert1.5K1:30:25Heavenly VisionGEN 15:1GEN 15:4ACT 7:2ROM 4:20HEB 11:8In this sermon, the speaker emphasizes the importance of having a living, working faith in order to please God. He highlights the need for believers to rely on God and seek His guidance rather than relying on their own common sense. The speaker uses the example of Abraham and Sarah, who trusted in God's leading and used their common sense to follow His instructions. The sermon also emphasizes the importance of holding onto the vision that God has given and not stifling it, using the example of Abraham's willingness to sacrifice his son as an act of faith.
Havner at Moody
By Vance Havner1.5K39:54ConferenceGEN 15:1JOS 1:2PSA 30:5PSA 127:2ISA 64:42CO 1:22HEB 11:6HEB 12:6The sermon transcript discusses the idea that God does not reveal all the details of what is to come in order to prevent us from being distracted from our current responsibilities and challenges. The speaker uses the analogy of a boy being tempted by a chocolate cake while eating spinach to illustrate this point. The sermon also emphasizes the importance of recognizing and wrestling against the powers of darkness, comparing it to the intensity of a wrestling match. The speaker encourages listeners to be aware of their adversary and to rejoice in the blessings they have in Jesus Christ. The sermon concludes with the reminder to learn from our troubles and to close the door behind us, referencing the story of Mr. Lloyd George closing a gate behind him.
(Through the Bible) Genesis 15-18
By Chuck Smith1.5K53:42ExpositionalGEN 15:1GEN 17:1GEN 18:1GEN 19:22JHN 1:1HEB 13:2In this sermon, the preacher focuses on the story of Abraham and his encounter with three men, who are believed to be angels. Abraham shows great hospitality to them, offering them water, food, and rest. The preacher emphasizes the importance of entertaining strangers, as we never know if we might be entertaining angels unaware. The sermon also touches on God's promise to Abraham that his descendants will be strangers in a foreign land and will be afflicted for four hundred years. The preacher suggests that this affliction may not necessarily be in Egypt, but rather a round figure of four hundred and thirty years from the time of God's promise.
Fear Not
By Carter Conlon1.4K31:39FearGEN 15:1PSA 46:1ISA 41:10MAT 6:33ROM 8:33PHP 4:132TI 1:9In this sermon, the preacher emphasizes the importance of standing as the bride of Jesus Christ and the confidence that comes with it. He encourages the congregation to share their testimonies of how God has transformed their lives and provided them with strength and courage. The preacher reminds the audience that they are not defined by the devil or their own doubts, but by what Christ says about them. He assures them that no matter the challenges they face, they should not fear because God's plan for their lives is real and they will glorify Him in their generation.
Founders Week Conference 1974 - 02
By Vance Havner1.4K38:30ConferenceGEN 15:1JOS 1:9PSA 46:10PSA 48:14PSA 73:25PSA 127:2PRO 3:5MAT 6:33ROM 8:281CO 7:29PHP 4:61TH 4:13HEB 11:6HEB 12:61PE 1:8In this sermon, the preacher emphasizes the importance of seeking God above all else, while still acknowledging the need to fulfill our earthly responsibilities. He references the words of Paul in 1 Corinthians 7:29-31, where Paul encourages believers to live as though they have no wives, no sorrows, no joys, no possessions, and to use the world without abusing it. The preacher explains that living "as though" helps believers navigate difficult situations. He also highlights the paradox of having nothing yet possessing all things, which frustrates the devil. The sermon concludes with a reminder to focus on seeking God's kingdom and will, rather than being consumed by material desires.
Pentecost Is Loving Jesus
By Hans R. Waldvogel1.0K24:23PentecostGEN 15:1PSA 27:1PSA 37:4MAT 5:20JHN 15:9EPH 3:16EPH 3:18In this sermon, the speaker emphasizes the importance of being passionately devoted to Jesus and seeking to please Him. The speaker uses personal anecdotes and examples to illustrate how being in love with Jesus should lead to a desire for holiness and spiritual growth. The sermon also highlights the need to have a wide vision of the Church and the kingdom of God, understanding our purpose and what Jesus wants from us. The speaker encourages listeners to be rooted and grounded in love, knowing and experiencing the love of Christ that surpasses knowledge.
Prayer
By Bill McLeod92044:59PrayerGEN 15:1ISA 44:3EZK 34:26JOL 2:28MAT 6:33ACT 2:17In this sermon, the speaker begins by discussing the state of the United States in the 1790s, where Christianity was being pushed out of society. The population was plagued by drunkenness, lawlessness, and immorality. However, during this time, there were also revivals happening in both the United States and Canada. The speaker shares stories of powerful revivals where people were deeply convicted of their sins and turned to God. The sermon emphasizes the need for believers to earnestly seek God in prayer and to believe that God can bring about revival again today.
The God of Abraham
By Robert Constable91640:06AbrahamGEN 12:1GEN 13:2GEN 13:14GEN 15:1GEN 15:6GEN 15:18MAT 6:33In this sermon, the speaker discusses the story of Abram (later known as Abraham) and his encounter with God. Abram receives a message from God to leave his family and go to a place that God will show him. Despite the uncertainty and questions from his family, Abram obeys God's command. The speaker emphasizes the importance of being honest and open with God, sharing a personal anecdote about his son's struggle with God's presence in his life. The sermon also highlights the faith and trust displayed by Abram and his descendants, as they experience various encounters with God throughout the book of Genesis.
Christ in 02 in Genesis and Exodus
By Jim Flanigan88458:58GEN 15:1EXO 28:1MAT 6:33LUK 24:27In this sermon, the preacher discusses the importance of finding the Savior in both the Old and New Testaments of the Bible. He mentions that the story of Abraham is followed for about fifteen chapters in the Book of Genesis. He highlights that all the men in the Bible are presented in pairs, emphasizing their significance. The preacher also reads from the Book of Exodus, specifically chapter 28, where the Lord speaks to Moses about Aaron and his sons serving in the priest's office. Overall, the sermon emphasizes the importance of studying the Bible to find the Savior and highlights the early types of the Lord Jesus found in the Old Testament.
Christ's Message to the Church in Pergamos - Part 2
By Joshua Daniel87928:30GEN 15:1DAN 9:20MAT 18:6REV 2:12REV 2:16
This sermon by Joshua Daniel emphasizes the importance of repentance, standing firm in faith, and avoiding accommodation of worldly practices. It highlights the need to renounce sin, trust in God's protection and provision, and not be a stumbling block to others. The message warns against compromising with evil, emphasizes the significance of repentance for personal and national sins, and stresses the consequences of straying from God's truth.
Depart From Me, I Never Knew You - Part 2
By Ralph Mahoney84743:26Knowing GodGEN 15:1NEH 9:7MAT 6:33PHP 3:15HEB 3:2REV 14:13In this sermon, the speaker references Genesis chapter 15 verse 1, where the Lord appeared to Abram and declared Himself as Abram's shield and reward. The speaker emphasizes the importance of divine wisdom and revelation in knowing when to resist and when to submit to the encroachments of Satan. The sermon also highlights the tests and trials that God allows in our lives to humble us and test our obedience to His commandments. The speaker encourages leaders in the church to continually seek and listen to the present word of the Lord for their spiritual nourishment and the growth of their churches.
Vision #2
By Stephen Kaung8111:24:59GEN 15:1GEN 29:18HAB 2:18MAT 6:33COL 2:9HEB 11:9In this sermon, the preacher emphasizes the importance of taking God's word seriously and living out the visions He gives us. The example of Abraham is used to illustrate this point. Abraham obeyed God's vision and left his old life behind, embarking on a new heavenly vocation. The sermon also highlights the challenges Abraham faced, such as encountering trials and battles, but ultimately God remained faithful to His promise and protected Abraham.
Two Roads Two Destinies 02 Ireland st.chapel
By Worth Ellis74355:04GEN 15:1NUM 23:51SA 15:102SA 7:42SA 23:2JHN 5:39In this sermon, the speaker discusses the internal evidences of inspiration in the Bible. The first proof mentioned is that the Bible claims to be the word of God. The second proof is the continuity and unity of the scripture. The speaker emphasizes that the unerring accuracy of the purposes of the word of God and the transformed lives of those who receive Christ as their Savior are evidence of the Bible's orthodoxy. The speaker also highlights the perfect continuity of the Bible, which is a collection of 66 books written by about 40 different authors. The sermon encourages listeners to have a desire to read and study the Bible.
Under the Juniper Tree
By Vance Havner70738:04Christian LifeGEN 15:1PSA 84:10MAT 6:332CO 1:22PHP 3:8HEB 11:6HEB 12:6The sermon transcript discusses the idea that God does not reveal all the details of what is to come in order to prevent us from being distracted or overwhelmed. The speaker uses the analogy of a child being tempted by a chocolate cake while eating spinach to illustrate this point. The transcript also touches on the importance of letting go of past troubles and focusing on the present. The speaker shares their personal experience with sleeplessness and how it taught them not to take things for granted. Additionally, the transcript mentions the concept of experiencing a foretaste of heaven in the present through faith in God.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The word of the Lord came unto Abram - This is the first place where God is represented as revealing himself by his word. Some learned men suppose that the דבר יהוה debar Yehovah, translated here word of the Lord, means the same with the λογος του Θεου of St. John, Joh 1:1, and, by the Chaldee paraphrases in the next clause, called מימרי meimeri, "my word," and in other places מימרא דיי meimera daiya, the word of Yeya, a contraction for Jehovah, which they appear always to consider as a person; and which they distinguish from פתגמא pithgama, which signifies merely a word spoken, or any part of speech. There have been various conjectures concerning the manner in which God revealed his will, not only to the patriarchs, but also to the prophets, evangelists, and apostles. It seems to have been done in different ways. 1. By a personal appearance of him who was afterwards incarnated for the salvation of mankind. 2. By an audible voice, sometimes accompanied with emblematical appearances. 3. By visions which took place either in the night in ordinary sleep, or when the persons were cast into a temporary trance by daylight, or when about their ordinary business, 4. By the ministry of angels appearing in human bodies, and performing certain miracles to accredit their mission. 5. By the powerful agency of the Spirit of God upon the mind, giving it a strong conception and supernatural persuasion of the truth of the things perceived by the understanding. We shall see all these exemplified in the course of the work. It was probably in the third sense that the revelation in the text was given; for it is said, God appeared to Abram in a vision, מחזה machazeh, from חזה chazah, to see, or according to others, to fix, fasten, settle; hence chozeh, a Seer, the person who sees Divine things, to whom alone they are revealed, on whose mind they are fastened, and in whose memory and judgment they are fixed and settled. Hence the vision which was mentally perceived, and, by the evidence to the soul of its Divine origin, fixed and settled in the mind. Fear not - The late Dr. Dodd has a good thought on this passage; "I would read, says he, "the second verse in a parenthesis, thus: For Abram Had said, Lord God, what wilt thou give me, seeing I go childless, etc. Abram had said this in the fear of his heart, upon which the Lord vouchsafed to him this prophetical view, and this strong renovation of the covenant. In this light all follows very properly. Abram had said so and so in Gen 15:2, upon which God appears and says, I am thy shield, and thy exceeding great reward. The patriarch then, Gen 15:3, freely opens the anxious apprehension of his heart, Behold, to me thou hast given no seed, etc., upon which God proceeds to assure him of posterity." I am thy shield, etc. - Can it be supposed that Abram understood these words as promising him temporal advantages at all corresponding to the magnificence of these promises? If he did he was disappointed through the whole course of his life, for he never enjoyed such a state of worldly prosperity as could justify the strong language in the text. Shall we lose sight of Abram, and say that his posterity was intended, and Abram understood the promises as relating to them, and not to himself or immediately to his own family? Then the question recurs, Did the Israelites ever enjoy such a state of temporal affluence as seems to be intended by the above promise? To this every man acquainted with their history will, without hesitation, say, No. What then is intended? Just what the words state. God was Abram's portion, and he is the portion of every righteous soul; for to Abram, and the children of his faith, he gives not a portion in this life. Nothing, says Father Calmet, proves more invincibly the immortality of the soul, the truth of religion, and the eternity of another life, than to see that in this life the righteous seldom receive the reward of their virtue, and that in temporal things they are often less happy than the workers of iniquity. I am, says the Almighty, thy shield - thy constant covering and protector, and thy exceeding great reward, שכרך הרבה מאד sekarcha harbeh meod, "That superlatively multiplied reward of thine." It is not the Canaan I promise, but the salvation that is to come through the promised seed. Hence it was that Abram rejoiced to see his day. And hence the Chaldee Targum translates this place, My Word shall be thy strength, etc.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The words of Jehovah run thus: "Fear not, Abram: I am a shield to thee, thy reward very much." הרבּה an inf. absol., generally used adverbially, but here as an adjective, equivalent to "thy very great reward." The divine promise to be a shield to him, that is to say, a protection against all enemies, and a reward, i.e., richly to reward his confidence, his ready obedience, stands here, as the opening words "after these things" indicate, in close connection with the previous guidance of Abram. Whilst the protection of his wife in Egypt was a practical pledge of the possibility of his having a posterity, and the separation of Lot, followed by the conquest of the kings of the East, was also a pledge of the possibility of his one day possessing the promised land, there was as yet no prospect whatever of the promise being realized, that he should become a great nation, and possess an innumerable posterity. In these circumstances, anxiety about the future might naturally arise in his mind. To meet this, the word of the Lord came to him with the comforting assurance, "Fear not, I am thy shield." But when the Lord added, "and thy very great reward," Abram could only reply, as he thought of his childless condition: "Lord Jehovah, what wilt Thou give me, seeing I go childless?" Of what avail are all my possessions, wealth, and power, since I have no child, and the heir of my house is Eliezer the Damascene? משׁק, synonymous with ממשׁק (Zep 2:9), possession, or the seizure of possession, is chosen on account of its assonance with דּמּשׂק. בּן־משׁק, son of the seizing of possession = seizer of possession, or heir. Eliezer of Damascus (lit., Damascus viz., Eliezer): Eliezer is an explanatory apposition to Damascus, in the sense of the Damascene Eliezer; though דּמּשׂק, on account of its position before אליעזר, cannot be taken grammatically as equivalent to דּמּשׂקי. (Note: The legend of Abram having been king in Damascus appears to have originated in this, though the passage before us does not so much as show that Abram obtained possession of Eliezer on his way through Damascus.) To give still more distinct utterance to his grief, Abram adds (Gen 15:3): "Behold, to me Thou hast given no seed; and lo, an inmate of my house (בּן־בּיתי in distinction from יליד־בּית, home-born, Gen 14:14) will be my heir." The word of the Lord then came to him: "Not he, but one who shall come forth from thy body, he will be thine heir." God then took him into the open air, told him to look up to heaven, and promised him a posterity as numerous as the innumerable host of stars (cf. Gen 22:17; Gen 24:4; Exo 32:13, etc.). Whether Abram at this time was "in the body or out of the body," is a matter of no moment. The reality of the occurrence is the same in either case. This is evident from the remark made by Moses (the historian) as to the conduct of Abram in relation to the promise of God: "And he believed in Jehovah, and He counted it to him for righteousness." In the strictly objective character of the account in Genesis, in accordance with which the simple facts are related throughout without any introduction of subjective opinions, this remark appears so striking, that the question naturally arises, What led Moses to introduce it? In what way did Abram make known his faith in Jehovah? And in what way did Jehovah count it to him as righteousness? The reply to both questions must not be sought in the New Testament, but must be given or indicated in the context. What reply did Abram make on receiving the promise, or what did he do in consequence? When God, to confirm the promise, declared Himself to be Jehovah, who brought him out of Ur of the Chaldees to give him that land as a possession, Abram replied, "Lord, whereby shall I know that I shall possess it?" God then directed him to "fetch a heifer of three years old," etc.; and Abram fetched the animals required, and arranged them (as we may certainly suppose, thought it is not expressly stated) as God had commanded him. By this readiness to perform what God commanded him, Abram gave a practical proof that he believed Jehovah; and what God did with the animals so arranged was a practical declaration on the part of Jehovah, that He reckoned this faith to Abram as righteousness. The significance of the divine act is, finally, summed up in Gen 15:18, in the words, "On that day Jehovah made a covenant with Abram." Consequently Jehovah reckoned Abram's faith to him as righteousness, by making a covenant with him, by taking Abram into covenant fellowship with Himself. האמין, from אמן to continue and the preserve, to be firm and to confirm, in Hiphil to trust, believe (πιστεύσιν), expresses "that state of mind which is sure of its object, and relies firmly upon it;" and as denoting conduct towards God, as "a firm, inward, personal, self-surrendering reliance upon a personal being, especially upon the source of all being," it is construed sometimes with ל (e.g., Deu 9:23), but more frequently with בּ (Num 14:11; Num 20:12; Deu 1:32), "to believe the Lord," and "to believe on the Lord," to trust in Him, - πιστεύειν ἐπὶ τὸν Θεόν, as the apostle has more correctly rendered the ἐπίστευσεν τῷ Θεῷ of the lxx (vid., Rom 4:5). Faith therefore is not merely assensus, but fiducia also, unconditional trust in the Lord and His word, even where the natural course of events furnishes no ground for hope or expectation. This faith Abram manifested, as the apostle has shown in Rom 4; and this faith God reckoned to him as righteousness by the actual conclusion of a covenant with him. צדקה, righteousness, as a human characteristic, is correspondence to the will of God both in character and conduct, or a state answering to the divine purpose of a man's being. This was the state in which man was first created in the image of God; but it was lost by sin, through which he placed himself in opposition to the will of God and to his own divinely appointed destiny, and could only be restored by God. When the human race had universally corrupted its way, Noah alone was found righteous before God (Gen 7:1), because he was blameless and walked with God (Gen 6:9). This righteousness Abram acquired through his unconditional trust in the Lord, his undoubting faith in His promise, and his ready obedience to His word. This state of mind, which is expressed in the words בּיהוה האמין, was reckoned to him as righteousness, so that God treated him as a righteous man, and formed such a relationship with him, that he was placed in living fellowship with God. The foundation of this relationship was laid in the manner described in Gen 15:7-11.
John Gill Bible Commentary
After these things,.... The battle of the kings, the captivity of Lot, the rescue of him and his goods, and of those of Sodom and Gomorrah by Abram, and the conversation that passed between him, and the kings of Sodom and Salem: the word of the Lord came unto Abram in a vision; Christ, the essential Word, appeared to Abram in an human form, visible to him, and with an articulate voice spoke unto him: saying, as follows: fear not, Abram; calling him by his name, the more to encourage him, and to dissipate his fears to which he was subject; which might be, lest the nations that belonged to the four kings he had conquered and slain should recruit their armies, and come against him with greater force; and the brethren and relations of those he had slain should avenge themselves on him, as the Targums of Jonathan and Jerusalem suggest; and therefore the Lord bids him not give way to those fears, for, adds he: I am thy shield; to protect him against all his enemies, be they ever so strong and numerous; as Christ is the shield of his people against all their spiritual enemies, sin, Satan, and the world, which being held up in the hand of faith, called therefore the shield of faith, is a security against them: and thy exceeding great reward; though he had generously refused taking any reward for the service he had done in pursuing the kings, and slaughtering them, and bringing back the persons and goods they had took away; yet he should be no loser by it, the Lord would reward him in a way of grace with greater and better things; nay, he himself would be his reward, and which must be a great one, an exceeding great one; as Christ is to his people in his person, offices, and grace, all being theirs, and he all in all to them; all the blessings of grace and glory coming along with him, and he being their portion here and hereafter, to all eternity; for since he is theirs, all are theirs, all things appertaining to life and godliness, and eternal life itself.
Matthew Henry Bible Commentary
Observe here, I. The time when God made this treaty with Abram: After these things. 1. After that famous act of generous charity which Abram had done, in rescuing his friends and neighbours out of distress, and that, not for price nor reward. After this, God made him this gracious visit. Note, Those that show favour to men shall find favour with God. 2. After that victory which he had obtained over four kings. Lest Abram should be too much elevated and pleased with that, God comes to him, to tell him he had better things in store for him. Note, A believing converse with Spiritual blessings is an excellent means to keep us from being too much taken up with temporal enjoyments. The gifts of common providence are not comparable to those of covenant love. II. The manner in which God conversed with Abram: The word of the Lord came unto Abram (that is, God manifested himself and his will to Abram) in a vision, which supposes Abram awake, and some visible appearances of the Shechinah, or some sensible token of the presence of the divine glory. Note, The methods of divine revelation are adapted to our state in a world of sense. III. The gracious assurance God gave him of his favour to him. 1. He called him by name - Abram, which was a great honour to him, and made his name great, and was also a great encouragement and assistance to his faith. Note, God's good word does us good when it is spoken by his Spirit to us in particular, and brought to our hearts. The word says, Ho, every one (Isa 55:1), the Spirit says, Ho, such a one. 2. He cautioned him against being disquieted and confounded: Fear not, Abram. Abram might fear lest the four kings he had routed should rally again, and fall upon him to his ruin: "No," says God, "Fear not. Fear not their revenges, nor thy neighbour's envy; I will take care of thee." Note, (1.) Where there is great faith, yet there may be many fears, Co2 7:5. (2.) God takes cognizance of his people's fears though ever so secret, and knows their souls, Psa 31:7. (3.) It is the will of God that his people should not give way to prevailing fears, whatever happens. Let the sinners in Sion be afraid, but fear not, Abram. 3. He assured him of safety and happiness, that he should for ever be, (1.) As safe as God himself could keep him: I am thy shield, or, somewhat more emphatically, I am a shield to thee, present with thee, actually caring for thee. See Ch1 17:24. Not only the God of Israel, but a God to Israel. Note, The consideration of this, that God himself is, and will be, a shield to his people to secure them from all destructive evils, a shield ready to them and a shield round about them, should be sufficient to silence all their perplexing tormenting fears. (2.) As happy as God himself could make him: I will be thy exceedingly great reward; not only thy rewarder, but thy reward. Abram had generously refused the rewards which the king of Sodom offered him, and here God comes, and tells him he shall be no loser by it. Note, [1.] The rewards of believing obedience and self-denial are exceedingly great, Co1 2:9. [2.] God himself is the chosen and promised felicity of holy souls - chosen in this world, promised in a better. He is the portion of their inheritance and their cup.
Tyndale Open Study Notes
15:1-21 The Lord made a formal covenant with Abram, solemnly confirming the promises made at his call (12:1-3). There would be a long period of slavery for Abram’s descendants before these promises would be completely fulfilled. 15:1 Do not be afraid: Abram lacked a son to be his heir. The Lord addressed Abram’s anxiety about the future with comforting words. • I will protect you (literally I will be your shield): The Hebrew word for “shield” (magen) is from the same root as Melchizedek’s word defeated (14:20). The Lord who had defeated Abram’s enemies would continue to protect him. • your reward will be great: The promise of offspring (12:2-3; cp. Ps 127:3) was still unfulfilled.