Genesis 15:7
The LORD also told him, "I am the LORD, who brought you out of Ur of the Chaldeans to give you this land to possess."
The Strength and Weakness of FaithW. Roberts Genesis 15:7, 8
Jehovah's Covenant with AbramC. Jordan, M. A.Genesis 15:7-21
The Confirmation of FaithT. H. Leale.Genesis 15:7-21
The Cross of Christ: its Blessings and its TrialsF. Whitefield, M. A.Genesis 15:7-21
The First Stage of the CovenantThe Congregational PulpitGenesis 15:7-21
Watching with GodT. H. Leale.Genesis 15:7-21
FaithR.A. Redford Genesis 15


1. Looking up to the Divine character - "I am the Lord."

2. Looking back to the Divine grace - "that brought thee out of Ur of the Chaldees."

3. Looking oat to the Divine promise - "to give thee this land to inherit it."


1. Looking forward - the fulfillment of the promise seeming far away.

2. Looking in - discovering nothing either in or about itself to guarantee its ultimate realization. - W.

Lord God, whereby shall I know that I shall inherit it?

1. We should call to mind what God is.

2. We should consider the steps by which we have arrived at what we are already.

3. We should keep that purpose of God before us, in reference to which we first exercised our faith.


1. It was a token and pledge of God's promises, not a concession to unbelief.

2. It was a covenant made by sacrifice.

3. It was a covenant which was so ordered as to give a further exercise to faith.


1. This discovery was preceded by a revelation of the awful majesty of God.

2. The future was unfolded.

(1)That it was not altogether a cheering prospect.

(2)But it would be bright in the end.


1. The Divine glory in the overthrow of evil.

2. The Divine glory in salvation.


1. This prospect renders the life of the believer independent of the earthly fortunes of the Church.

2. This prospect deprives the grave of its terrors.

(T. H. Leale.)




(T. H. Leale.)

The Congregational Pulpit.

1. We feel our littleness and ignorance, in contrast with the greatness and glory of Almighty God.

2. We are deeply sensible of our guiltiness and impurity. See the cases of Job (42) and Isaiah (6).

3. We are full of fear about the future. This may refer both to this life, and to the next. It may wax into a most vehement dread and horror.

4. Sometimes there is an abnormal state of the physical system. The senses are benumbed, surrounding things are indistinct and hazy; we find it hard to realize our own existence, we are dreamy and beclouded in our sensations; but spiritual and eternal things are appallingly near. The soul's sensibilities are in a state of high and extreme tension.


1. He is sovereign in its manner: fixing His own seasons, and the objects of His gracious visitations.

2. He comes by promise: all free on His part.

3. He comes by sacrifice. This He has provided Himself.

4. He comes with mingled majesty and mercy. There is the light of His holiness softened by the gentle covering, and screen, and cloud of His clemency and condescending grace.

5. He comes with an oath. What marvellous condescension!

III. A LESSON OF PATIENCE AND WATCHFULNESS ON OUR PART. We are not to hurry our great transactions with God: but wait His times in patient reverence and awe.

IV. THE GRANDEUR OF GOD'S PROMISES. What an inheritance is promised to us: spiritual, heavenly, Divine.

(The Congregational Pulpit.)

I. THE DIVINE PROOF OF THE FULFILMENT OF GOD'S PROMISES. The divided heifer, etc. Christ's broken body the Divine proof.

II. CHASTENED HOPES. God has to close the avenues of nature to reveal the purposes of grace. And the hopes are chastened — a "horror of great darkness" and servitude for four hundred years: here is the dark background, and it is in every picture of earthly hopes. But the end is victory — judgment on every foe and great substance. We are in the tunnel now, but we are fast emerging into the glorious sunny landscape.

III. THE CROSS OF CHRIST AND ITS BLESSINGS. We look now at the nature of that sacrifice Abram had been told to prepare, and his connection with it. In it we behold the Cross of Christ, and the believer's connection with it. First of all we see it is a covenant, and made by God with Abram — "In the same day the Lord made a covenant with Abram." And the promise passes over into a fact. The Lord does not now say "I will give," but "I have given" (ver. 18). The "same day" — thus are the Cross, the covenant, and the believer all bound up together. And mark the three things — the "pieces," the "smoking furnace," and the "burning lamp." The "pieces" represent the suffering Jesus. The "smoking furnace" — our portion in Him, the sufferings and trials of the Cross. The "burning lamp" — God's light and promises and blessings in the midst of it all. Every believer is between those "pieces," hid in the wounded side of Jesus. Every believer there knows it is a "smoking furnace," a place of suffering and trial. Every believer too has his "burning lamp" there — the light of God's presence and His joys. And observe, it "passed between those pieces." This mingling of the joy and the sorrow is not abiding; it is "passing." The "smoking furnace" will soon be over, and issue in everlasting joy. The "burning lamp" is quickly passing, and we shall soon enter into the glorious sunshine. Are you between those pieces — bearing Christ's Cross — looking to that which is the spring and source of all your mercies?

(F. Whitefield, M. A.)

Here we notice —

1. The reason of the covenant (ver. 8). It was made in response to a request on Abram's part for some visible sign or token which might prove helpful to his faith.

2. The signs of the covenant. These were such as to appeal to Abram's outward vision.(1) The laid-out sacrifice (vers. 9-11). Human covenants were wont to be ratified by sacrifice. In these victims we discern a type of Christ crucified — the sacrifice which forms the basis of the covenant of grace.(2) The moving Shechinah (ver. 17). Abram had prepared the sacrifice in the morning" on God's behalf" (ver. 9); and all that he had to do now was to wait for the completion of the ceremonial. At last, however, came the mystic and awe-striking confirmation. "The glory of the Lord" appeared in the form of a smoking furnace and a fiery torch, and glided slowly down the narrow passage between the divided carcases. It was the same "glory" which Adam had seen at the gate of Paradise, Moses was to behold in the bush, and Israel upon the summit of Sinai, and which was to lead the march from Egypt to the promised land.

3. The blessings of the covenant. These were(1) The friend. ship of God. Jehovah pledged Himself to be the God of Abraham — his shield, his reward, the almighty ally, And He became such not by reason of any personal merit on the part of the patriarch, but on the ground of the great sacrifice which He was pleased to appoint and accept as a propitiation for sin (Romans 4; Galatians 3:1; James 2:23).(2) The seed. Abram's posterity is to be multitudinous as the dust of the earth and countless as the stars of the sky; the reference here being not to his bodily posterity alone, but chiefly to his spiritual children; that is, to all who shall share his faith in God.(3) The land. The ideal and ample boundaries of the land of promise are now, for the first time, defined in the hearing of Abram (vers. 18-21), and all is typical of "a better country, that is, an heavenly," which is the destined inheritance of the patriarch's spiritual "seed."


1. It is the Lord's special delight to comfort and cheer the hearts of His people when they are cast down (2 Corinthians 1:3, 4; 2 Corinthians 7:6).

2. God is better than His gifts. The best portion any soul can win is to know and love and possess in the indestructible communion of love, Him who is the possessor of earth and heaven.

3. Verse 6 is one of the most important texts of the Old Testament Scriptures, inasmuch as it is a clear testimony to the exclusive efficacy of faith without works as the instrument of the sinner's justification.

4. Although the privileges and blessings of the gospel covenant all come from God, and are to be traced to His good pleasure alone, it belongs to man to fulfil the conditions and perform the obligations which the reception of covenant benefits involves.

5. The faith which was imputed to Abram for righteousness formed that impressive personal character which made him "the friend of God," and which at length enabled him even to offer up his only son Isaac in obedience to the Divine command (James 2:21-23).

(C. Jordan, M. A.)

Abram, Amorites, Canaanites, Eliezer, Girgashite, Girgashites, Hittites, Jebusites, Kadmonites, Kenites, Kenizzites, Perizzites, Rephaites
Damascus, Egypt, Euphrates River, Ur, Valley of Shaveh
Chaldeans, Chalde'ans, Chaldees, Heritage, Inherit, Possess, Possession, Ur
1. God encourages Abram, who asks for an heir.
4. God promises him a son, and a multiplying of his seed.
6. Abram is justified by faith.
7. Canaan is promised again,
9. and confirmed by a sign, and a vision,
18. prophetic of the condition of his posterity till brought out of Egypt.

Dictionary of Bible Themes
Genesis 15:7

     5477   property, land
     5704   inheritance, material
     8848   worldliness

Genesis 15:1-21

     5076   Abraham, life of

Genesis 15:7-8

     6639   election, to salvation

Genesis 15:7-21

     7258   promised land, early history

God's Covenant with Abram
'And He brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and He said unto him, So shall thy seed be. And he believed in the Lord; and He counted it to him for righteousness. And He said unto him, I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. And he said, Lord God, whereby shall I know that I shall inherit it? And He said unto him, Take me an heifer of three years old, and a she goat of
Alexander Maclaren—Expositions of Holy Scripture

Justification by Faith --Illustrated by Abram's Righteousness
Referring to the chapter before us for a preface to our subject, note that after Abram's calling his faith proved to be of the most practical kind. Being called to separate himself from his kindred and from his country, he did not therefore become a recluse, a man of ascetic habits, or a sentimentalist, unfit for the battles of ordinary life--no; but in the noblest style of true manliness he showed himself able to endure the household trouble and the public trial which awaited him. Lot's herdsmen
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Our Status.
"And he believed in the Lord: and he counted it to him for righteousness." --Gen. xv. 6. The right touches a man's status. So long as the law has not proven him guilty, has not convicted and sentenced him, his legal status is that of a free and law-abiding citizen. But as soon as his guilt is proven in court and the jury has convicted him, he passes from that into the status of the bound and law-breaking citizen. The same applies to our relation to God. Our status before God is that either of the
Abraham Kuyper—The Work of the Holy Spirit

Kate Lee's Secret
Of Kate Lee General Bramwell Booth writes, 'She was one of those conquering souls who seldom look like a conqueror. She presented an extraordinary contrast. She was weak, and yet she was strong. She was poor, and yet she was one of the richest. She was intensely human, with many of the most marked limitations which belong to the human, and yet she was in an extraordinary degree spiritual, yes, even divine.' These contrasts were clear to all and puzzling to many. Not a few people both in and outside
Minnie L. Carpenter—The Angel Adjutant of "Twice Born Men"

God's People in the Furnace
And the first observation I shall make will be this: all persons in the furnace of affliction are not chosen. The text says, "I have chosen thee in the furnace of affliction," and it implies that there may be, and there doubtless are, some in the furnace who are not chosen. How many persons there are who suppose that because they are tried, afflicted, and tempted, therefore they are the children of God, whereas they are no such thing. It is a great truth that every child of God is afflicted; but
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Evil Thoughts.
19th Sunday after Trinity. S. Matt. ix. 4. "Wherefore think ye evil in your hearts?" INTRODUCTION.--Thoughts are only thoughts! who is to beheld accountable for them? They are clouds blown about by fancy, taking various shapes. God is not so hard as to judge us for our thoughts; He will try us by what we have done, not by what we have dreamed. No garden is without weeds; there are tares in every cornfield. Who speak thus? Is it those who are conscientious and scrupulous to drive away evil thoughts?
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Purification of the virgin and the Presentation in the Temple
FOREMOST amongst those who, wondering, had heard what the shepherds told, was she whom most it concerned, who laid it up deepest in her heart, and brought to it treasured stores of memory. It was the Mother of Jesus. These many months, all connected with this Child could never have been far away form her thoughts. And now that He was hers yet not hers - belonged, yet did not seem to belong, to her - He would be the more dear to her Mother-heart for what made Him so near, and yet parted Him so far
Alfred Edersheim—The Life and Times of Jesus the Messiah

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions
John Cunningham—The Ordinance of Covenanting

Letter xxxv. From Pope Damasus.
Damasus addresses five questions to Jerome with a request for information concerning them. They are: 1. What is the meaning of the words "Whosoever slayeth Cain vengeance shall be taken on him sevenfold"? (Gen. iv. 5.) 2. If God has made all things good, how comes it that He gives charge to Noah concerning unclean animals, and says to Peter, "What God hath cleansed that call not thou common"? (Acts x. 15.) 3. How is Gen. xv. 16, "in the fourth generation they shall come hither again," to be reconciled
St. Jerome—The Principal Works of St. Jerome

Letter xxxvi. To Pope Damasus.
Jerome's reply to the foregoing. For the second and fourth questions he refers Damasus to the writings of Tertullian, Novatian, and Origen. The remaining three he deals with in detail. Gen. iv. 15, he understands to mean "the slayer of Cain shall complete the sevenfold vengeance which is to be wreaked upon him." Exodus xiii. 18, he proposes to reconcile with Gen. xv. 16, by supposing that in the one place the tribe of Levi is referred to, in the other the tribe of Judah. He suggests, however, that
St. Jerome—The Principal Works of St. Jerome

Palestine Eighteen Centuries Ago
Eighteen and a half centuries ago, and the land which now lies desolate--its bare, grey hills looking into ill-tilled or neglected valleys, its timber cut down, its olive- and vine-clad terraces crumbled into dust, its villages stricken with poverty and squalor, its thoroughfares insecure and deserted, its native population well-nigh gone, and with them its industry, wealth, and strength--presented a scene of beauty, richness, and busy life almost unsurpassed in the then known world. The Rabbis never
Alfred Edersheim—Sketches of Jewish Social Life

A Sight of the Crowned Christ
(Revelation, Chapter i.) "Since mine eyes were fixed on Jesus, I've lost sight of all beside, So enchained my spirit's vision, Looking at the Crucified." "The Lord Christ passed my humble cot: I knew him, yet I knew him not; But as I oft had done before, I hurried through my narrow door To touch His garment's hem. "He drew me to a place apart From curious crowd and noisy mart; And as I sat there at His feet I caught the thrill of His heart-beat Beyond His garment's hem. "Rare was the bread He broke
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

He Severely Reproves Abaelard for Scrutinizing Rashly and Impiously, and Extenuating the Power Of, the Secret Things of God.
He severely reproves Abaelard for scrutinizing rashly and impiously, and extenuating the power of, the secret things of God. 17. This is the righteousness of man in the blood of the Redeemer: which this son of perdition, by his scoffs and insinuations, is attempting to render vain; so much so, that he thinks and argues that the whole fact that the Lord of Glory emptied Himself, that He was made lower than the angels, that He was born of a woman, that He lived in the world, that He made trial of our
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40),
J. W. McGarvey—The Four-Fold Gospel

Meditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much
Lewis Bayly—The Practice of Piety

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon
Lewis Bayly—The Practice of Piety

The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Its Evidence
In Romans 3:28 the Apostle Paul declared "that a man is justified by faith without the deeds of the law," and then produces the case of Abraham to prove his assertion. But the Apostle James, from the case of the same Abraham, draws quite another conclusion, saying, "Ye see then how that by works a man is justified, and not by faith only" (James 2:24). This is one of the "contradictions in the Bible" to which infidels appeal in support of their unbelief. But the Christian, however difficult he finds
Arthur W. Pink—The Doctrine of Justification

Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing
Mildred Duff—The Bible in its Making

The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

Genesis 15:7 NIV
Genesis 15:7 NLT
Genesis 15:7 ESV
Genesis 15:7 NASB
Genesis 15:7 KJV

Genesis 15:7 Bible Apps
Genesis 15:7 Parallel
Genesis 15:7 Biblia Paralela
Genesis 15:7 Chinese Bible
Genesis 15:7 French Bible
Genesis 15:7 German Bible

Genesis 15:7 Commentaries

Bible Hub
Genesis 15:6
Top of Page
Top of Page