Genesis Chapter 15

God Confirms the Covenant with Abram

A. God Speaks to Abram’s Fears and Doubts with a Promise

Genesis 15:1 says, “After these things the word of the LORD came to Abram in a vision, saying, ‘Do not be afraid, Abram. I am your shield, your exceedingly great reward.’”

After Abram’s victory over the coalition of four kings and his refusal to take reward from the king of Sodom, the Lord appeared to him in a vision. The phrase “After these things” links this encounter directly to the events of Genesis 14. God met Abram in his moment of uncertainty, fear, and vulnerability, addressing the anxieties that followed his triumph. Scripture shows that “the word of the LORD” came to His servants in various ways: through personal appearances, audible voices, visions, dreams, angelic messengers, the stirring of the Holy Spirit upon the heart, illumination through the Word, or the preaching of a prophet. In this instance, it came to Abram in a vision, demonstrating God’s personal care for His servant.

The Lord’s message begins with “Do not be afraid, Abram. I am your shield, your exceedingly great reward.” God’s words were not merely reassurance, but revelation of His character. Abram had good reason to fear retaliation from the kings he had defeated, yet God assured him of divine protection. The Lord declared Himself to be Abram’s “shield”, a military term denoting both defense and protection from harm. Moreover, God promised to be Abram’s “exceedingly great reward”. Since Abram had refused the wealth of Sodom, God affirmed that He Himself would be Abram’s portion, his treasure beyond measure.

God reminded Abram that obedience and sacrifice in faith are never losses. He would make up abundantly for all that Abram had relinquished. As Charles Spurgeon once said, “I do not think that any human mind can ever grasp the fullness of meaning of these four words, ‘I am thy reward.’ God himself the reward of his faithful people.” When a believer walks with God, every perceived loss becomes gain, because God Himself fills the void. Spurgeon further noted, “If God be our reward, let us take care that we do really enjoy Him. Let us exult in Him, and let us not be pining after any other joy.”

When God said “Do not be afraid,” it was because Abram was indeed afraid. God never commands courage without providing the reason to be courageous. The basis for Abram’s confidence was not in his circumstances, but in the character and promises of God.

B. Abram Honestly Expresses His Doubts

Genesis 15:2–3 continues, “But Abram said, ‘Lord GOD, what will You give me, seeing I go childless, and the heir of my house is Eliezer of Damascus?’ Then Abram said, ‘Look, You have given me no offspring; indeed one born in my house is my heir!’”

Abram responded with sincere honesty before God. The title “Lord GOD” (Hebrew: Adonai Yahweh) reflects both reverence and relationship—Abram recognized God’s sovereignty, yet he approached Him as one who could speak openly. Although Abram valued the Lord’s promises of protection and reward, he was troubled that he still had no son. It was as though he said, “Lord, what good is all this blessing if I have no heir to receive it? You have promised me descendants, yet I remain childless.”

Eliezer of Damascus, his trusted servant and household administrator, stood as Abram’s default heir according to Near Eastern custom. He was a loyal companion, yet not the fulfillment of God’s promise. Abram’s words, “Look, You have given me no offspring,” reveal both the pain of waiting and the tension between faith and doubt. He was not rebelling against God, but struggling to reconcile the promise with the reality.

This passage teaches that genuine faith is not the absence of questions, but the willingness to bring those questions honestly before God. Abram’s prayer is a model of transparent communication with the Lord. His doubt was not the kind that denies God’s promise, but the kind that desires its fulfillment. The Lord does not rebuke Abram for his honesty, but instead uses it to deepen his faith. God invites His people to bring their concerns to Him rather than conceal them. Abram’s heart was not hardened in unbelief, but yearning in expectation. He wanted to believe, and in his wrestling, God would strengthen his faith.

C. God Speaks to Abram’s Doubts with a Promise

Genesis 15:4–5 says, “And behold, the word of the LORD came to him, saying, ‘This one shall not be your heir, but one who will come from your own body shall be your heir.’ Then He brought him outside and said, ‘Look now toward heaven, and count the stars if you are able to number them.’ And He said to him, ‘So shall your descendants be.’”

In response to Abram’s expression of doubt, the Lord spoke clearly and graciously to reaffirm His promise. God declared, “This one shall not be your heir.” Eliezer of Damascus, though faithful, was not the fulfillment of God’s covenant. The Lord’s plan for Abram was far greater than adopting a servant as an heir. This statement reaffirmed what God had already promised in Genesis 12:2, “I will make you a great nation; I will bless you and make your name great; and you shall be a blessing,” and again in Genesis 13:15–16, “For all the land which you see I give to you and your descendants forever. And I will make your descendants as the dust of the earth; so that if a man could number the dust of the earth, then your descendants also could be numbered.” Like Abram, believers must often be reminded of God’s promises, because faith needs to be strengthened by repetition of truth.

God then clarified the promise further: “One who will come from your own body shall be your heir.” This emphasized that Abram’s heir would be his own flesh and blood, not a symbolic or spiritual successor. Though this assurance was given with absolute certainty, the fulfillment was still fifteen years away. Abram’s faith had to endure the long test of time. The writer of Hebrews exhorts believers in Hebrews 6:11–12, “And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises.” Like Abram, we must learn that God’s promises are sure, but their timing often requires patience.

When the Lord said, “Look now toward heaven, and count the stars if you are able to number them,” He used the vastness of the night sky as a visual aid to strengthen Abram’s faith. Just as the stars could not be counted, neither could the descendants of Abram be numbered. This reaffirmed not only physical descendants through Isaac and Jacob but also the spiritual lineage of faith through Christ. The Lord concluded, “So shall your descendants be.” Among those descendants would come the ultimate fulfillment of the promise, “the Bright and Morning Star,” as Jesus declared in Revelation 22:16, “I, Jesus, have sent My angel to testify to you these things in the churches. I am the Root and the Offspring of David, the Bright and Morning Star.”

D. Abram’s Response of Faith to God’s Promise

Genesis 15:6 records, “And he believed in the LORD, and He accounted it to him for righteousness.”

This verse is one of the most pivotal in all of Scripture. It marks the moment when Abram’s faith was credited to him as righteousness before God. Abram believed not merely that God existed, but that God would keep His word. His faith was focused on God’s specific promise of a coming heir, which ultimately pointed forward to the Messiah.

There are two kinds of righteousness described in Scripture: one is achieved by human effort, the other is received by divine grace. Because no one can attain perfect righteousness by works, we must depend on the righteousness that God credits to those who believe, as Abram did. This is not symbolic or imagined righteousness; it is the real righteousness of Jesus Christ imputed to the believer. Romans 4:1–3 explains, “What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? ‘Abraham believed God, and it was accounted to him for righteousness.’”

This verse in Genesis is the first occurrence of both the words believe and righteousness in the Bible, revealing the foundation of salvation by grace through faith. The Apostle Paul expands on this truth in Romans 4:9–10, “Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised.” This demonstrates that Abram was justified long before circumcision, proving that justification is not earned through ritual or law but through faith alone.

Paul further writes in Romans 4:19–24, “And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah’s womb. He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, and being fully convinced that what He had promised He was also able to perform. And therefore ‘it was accounted to him for righteousness.’ Now it was not written for his sake alone that it was imputed to him, but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead.”

Likewise, Galatians 3:5–7 affirms, “Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith? — just as Abraham ‘believed God, and it was accounted to him for righteousness.’ Therefore know that only those who are of faith are sons of Abraham.”

The Apostle Paul uses Abram’s example to teach that salvation is a matter of faith, not works. Martin Luther famously said, “When the article of justification has fallen, everything has fallen. This is the chief article from which all other doctrines have flowed. It alone begets, nourishes, builds, preserves, and defends the church of God; and without it the church of God cannot exist for one hour.” This truth of justification by faith alone stands as the cornerstone of biblical Christianity.

Abram’s faith was not mere intellectual assent or belief in God’s existence, but a confident trust in what God had said. As James 2:19 warns, “You believe that there is one God. You do well. Even the demons believe—and tremble!” The difference between demonic belief and saving faith is obedience and trust. Abram believed God, and it was counted to him for righteousness. His faith was active, genuine, and centered upon the promise of the coming Redeemer.

B. God Speaks to Abram’s Doubt with a Covenant

Genesis 15:7–8 says, “Then He said to him, ‘I am the LORD, who brought you out of Ur of the Chaldeans, to give you this land to inherit it.’ And he said, ‘Lord GOD, how shall I know that I will inherit it?’”

The passage continues the same narrative flow as the earlier verses, where Abram believed God and it was accounted to him for righteousness. It appears that these events followed closely upon that encounter. The Lord reminded Abram of His past faithfulness: “I am the LORD, who brought you out of Ur of the Chaldeans.” This statement reaffirmed both God’s identity and His sovereign purpose. The Lord had called Abram from pagan surroundings in Mesopotamia, separating him from his past and leading him into a divine destiny. God restated the covenant promise to “give you this land to inherit it,” a promise that had already been given multiple times in Genesis 12:1–3, “Now the LORD had said to Abram: ‘Get out of your country, from your family and from your father’s house, to a land that I will show you. I will make you a great nation; I will bless you and make your name great; and you shall be a blessing,’” and again in Genesis 13:15–17, “For all the land which you see I give to you and your descendants forever. And I will make your descendants as the dust of the earth; so that if a man could number the dust of the earth, then your descendants also could be numbered. Arise, walk in the land through its length and its width, for I give it to you.”

Even after receiving such assurances, Abram asked, “Lord GOD, how shall I know that I will inherit it?” His question reflects the tension between faith and human uncertainty. Despite being counted righteous, Abram still wrestled with doubt, just as believers often do. His request for confirmation was not unbelief, but a desire for assurance. He essentially asked God for a tangible sign to confirm His promise. Charles Spurgeon insightfully observed, “What! Abraham, is not God’s promise sufficient for thee? Ah, beloved! faith is often marred by a measure of unbelief; or, if not quite unbelief, yet there is a desire to have some token, some sign, beyond the bare promise of God.”

Abram’s situation highlights a crucial truth: he had no legal title deed to the land and nothing visible that proved his ownership. All he possessed was the promise of God. Yet God’s promises are more certain than any human document. This passage reveals God’s patience with our weakness, for rather than rebuking Abram, He graciously condescended to give him the assurance he sought through a covenant ceremony.

Genesis 15:9–11 continues, “So He said to him, ‘Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon.’ Then he brought all these to Him and cut them in two, down the middle, and placed each piece opposite the other; but he did not cut the birds in two. And when the vultures came down on the carcasses, Abram drove them away.”

God responded by instructing Abram to gather specific animals for a covenant ceremony: “a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon.” At first glance, this might appear to resemble a pagan ritual, but Abram immediately recognized its meaning. In the ancient Near Eastern world, formal covenants were sealed by the cutting of animals in two and arranging the halves opposite each other. The parties entering the agreement would then walk between the divided pieces, symbolizing their binding commitment.

Abram obeyed, “cut them in two, down the middle, and placed each piece opposite the other,” though he did not divide the birds. This act symbolized the seriousness of the covenant. The Hebrew phrase later used in Genesis 15:18, “The LORD made a covenant with Abram,” literally means “the LORD cut a covenant.” This ritual signified that the agreement was sealed with blood. To break such a covenant was to invite the same death that had befallen the sacrificed animals.

The prophet Jeremiah later referred to this same practice in Jeremiah 34:18–20, where God said, “And I will give the men who have transgressed My covenant, who have not performed the words of the covenant which they made before Me, when they cut the calf in two and passed between the parts of it—the princes of Judah, the princes of Jerusalem, the eunuchs, the priests, and all the people of the land who passed between the parts of the calf—I will give them into the hand of their enemies and into the hand of those who seek their life.”

The imagery carried two essential truths. First, it demonstrated that this was a covenant of life and death—sealed in blood and binding under penalty of death. Second, it served as a visible reminder that to break covenant with God is to forfeit life itself. Thus, when Abram asked for assurance, God responded by entering into a solemn and unbreakable covenant to “sign” the promise with His own authority.

As Abram prepared the animals, “when the vultures came down on the carcasses, Abram drove them away.” This detail shows that there was a period of waiting before the Lord manifested Himself to complete the ceremony. The vultures symbolized corruption, delay, and demonic interference, attempting to defile what was sacred. Abram’s act of driving them away portrays vigilance and perseverance in faith while waiting for God’s timing.

Abram expected that God would appear and walk between the divided pieces, for God had previously revealed Himself visibly to Abram, as seen in Genesis 12:7, “Then the LORD appeared to Abram and said, ‘To your descendants I will give this land.’” Abram knew that the Lord could take a physical form when confirming His promises. Therefore, he waited patiently, protecting the covenantal preparation from desecration until the Lord appeared to ratify His word.

Genesis 15:12–16 says, “Now when the sun was going down, a deep sleep fell upon Abram; and behold, horror and great darkness fell upon him. Then He said to Abram: ‘Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. And also the nation whom they serve I will judge; afterward they shall come out with great possessions. Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age. But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete.’”

As evening came, Abram waited expectantly for God to appear and walk between the divided pieces to ratify the covenant. But before the covenant was sealed, the Lord gave Abram a prophetic revelation that served as the prologue to the covenant. As the sun went down, “a deep sleep fell upon Abram.” This phrase recalls the deep sleep that God caused to fall upon Adam in Genesis 2:21, “And the LORD God caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place.” Both events mark a divine operation in which God performs a covenantal act independent of human participation. While Abram slept, he was enveloped by “horror and great darkness.” The weight of this vision symbolized both awe and dread, as God revealed the future hardships of Abram’s descendants.

The Lord declared, “Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them.” Abram desired assurance, and God gave it—though with sobering detail. His descendants would indeed inherit the land, but first they would endure centuries of affliction. God’s revelation foretold Israel’s bondage in Egypt as recorded in Exodus 1:11–14, “Therefore they set taskmasters over them to afflict them with their burdens. And they built for Pharaoh supply cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and grew. And they were in dread of the children of Israel. So the Egyptians made the children of Israel serve with rigor. And they made their lives bitter with hard bondage—in mortar, in brick, and in all manner of service in the field. All their service in which they made them serve was with rigor.”

God told Abram, “They will afflict them four hundred years.” This period, mentioned again in Exodus 12:40–41, marks the duration of Israel’s sojourn in Egypt: “Now the sojourn of the children of Israel who lived in Egypt was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years—on that very same day—it came to pass that all the armies of the LORD went out from the land of Egypt.” Though the affliction was severe, God promised justice and deliverance: “And also the nation whom they serve I will judge; afterward they shall come out with great possessions.” This prophecy was fulfilled precisely when Israel plundered Egypt by divine favor. Exodus 12:35–36 records, “Now the children of Israel had done according to the word of Moses, and they had asked from the Egyptians articles of silver, articles of gold, and clothing. And the LORD had given the people favor in the sight of the Egyptians, so that they granted them what they requested. Thus they plundered the Egyptians.”

God continued, “Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age.” This assurance gave Abram personal comfort. Though his descendants would suffer, he himself would die peacefully, full of years, resting in faith. Then the Lord revealed His sovereign timing: “But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete.” This statement reflects God’s patience and justice. The Amorites, representing the Canaanite peoples, had not yet filled up the measure of their sin. God’s delay in granting Israel the land was an act of mercy toward the Amorites, showing that divine judgment never comes prematurely. When the fullness of their iniquity was reached, God would righteously dispossess them and fulfill His promise to Abram’s descendants.

This prophetic revelation underscores that God’s promises may involve both blessing and suffering. Faith does not mean exemption from hardship, but confidence that God’s purposes will prevail through it. Abram’s descendants would endure bondage, but their deliverance and inheritance were guaranteed by God’s sovereign word.

Genesis 15:17–21 continues, “And it came to pass, when the sun went down and it was dark, that behold, there appeared a smoking oven and a burning torch that passed between those pieces. On the same day the LORD made a covenant with Abram, saying: ‘To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates—the Kenites, the Kenezzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites.’”

As night fell, Abram, still in his deep sleep, witnessed the climactic moment of the covenant’s ratification. “There appeared a smoking oven and a burning torch that passed between those pieces.” These symbols represented the visible manifestation of God’s presence. Throughout Scripture, smoke and fire signify divine glory and holiness. The smoking oven calls to mind the pillar of cloud that guided Israel in the wilderness in Exodus 13:21–22, “And the LORD went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, so as to go by day and night. He did not take away the pillar of cloud by day or the pillar of fire by night from before the people.” It also echoes the smoke that enveloped Mount Sinai when God descended upon it in Exodus 19:18, “Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly.” Similarly, the burning torch recalls the fiery presence of God revealed to Moses in Exodus 3:4, “So when the LORD saw that he turned aside to look, God called to him from the midst of the bush and said, ‘Moses, Moses!’ And he said, ‘Here I am.’” Fire in Scripture consistently represents God’s purifying holiness and His acceptance of sacrifice, as seen in 1 Kings 18:38, “Then the fire of the LORD fell and consumed the burnt sacrifice, and the wood and the stones and the dust, and it licked up the water that was in the trench.”

By these emblems, God Himself passed through the animal pieces, demonstrating that this covenant was unilateral. Abram did not walk through; God alone did. The covenant’s certainty therefore depended entirely on God’s faithfulness, not on Abram’s performance. This was God’s sovereign declaration: “I will do it.” The text emphasizes, “On the same day the LORD made a covenant with Abram.” The Hebrew phrase literally means “the LORD cut a covenant,” signifying that God bound Himself in blood to fulfill His promise.

This act foreshadows the ultimate covenant fulfilled in Jesus Christ. Just as God alone passed between the pieces, so also at the cross, the Father walked through the broken and bloody body of His Son to seal a covenant of grace. We do not establish this covenant; we simply receive it by faith. As Hebrews 9:15 declares, “And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.”

By quoting specific territorial boundaries—“from the river of Egypt to the great river, the River Euphrates”—God affirmed that this promise was literal and geographical, not symbolic. The list of peoples—the Kenites, Kenezzites, Kadmonites, Hittites, Perizzites, Rephaim, Amorites, Canaanites, Girgashites, and Jebusites—demonstrated that this covenant pertained to real nations and a real inheritance. This promise was partially fulfilled under Solomon, as recorded in 1 Kings 4:21, “So Solomon reigned over all kingdoms from the River to the land of the Philistines, as far as the border of Egypt. They brought tribute and served Solomon all the days of his life.” Yet its complete fulfillment awaits the millennial reign of Christ, when Israel will finally possess all the land promised to Abraham.

By passing alone through the pieces, God placed His own deity as the guarantee of His word. As the scholar Alexander Maclaren wrote, “A divine covenant is not a mutual agreement on equal terms between two parties, but a divine promise assured.” Abram could not fail the covenant because he did not sign it; only God did. Thus, this covenant rests upon the immutability of God’s character and His inability to lie.

The Covenant Ceremony and Its Eternal Significance (Genesis 15)

The Hebrew term berith (בְּרִית) means “covenant.” It derives from a root meaning “to cut,” which reflects the ancient practice of ratifying solemn agreements through sacrifice. This “cutting” of a covenant is directly referenced in Jeremiah 34:18–19, which says, “And I will give the men who have transgressed My covenant, who have not performed the words of the covenant which they made before Me, when they cut the calf in two and passed between the parts of it—the princes of Judah, the princes of Jerusalem, the eunuchs, the priests, and all the people of the land who passed between the parts of the calf.” This covenant basis—literally, a blood-sealed contract—demonstrates that the ceremony in Genesis 15 was not symbolic only, but a divine legal transaction binding by blood.

The Terms of the Covenant

This covenant between God and Abram was declared eternal and unconditional, meaning it depended solely on God’s faithfulness, not Abram’s performance. It was reconfirmed by an oath, as recorded in Genesis 22:15–18, “Then the Angel of the LORD called to Abraham a second time out of heaven, and said: ‘By Myself I have sworn, says the LORD, because you have done this thing, and have not withheld your son, your only son—blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies. In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.’”

The covenant was later confirmed to Isaac and Jacob, even though both men demonstrated moments of failure and disobedience. Genesis 26:2–5 records God’s confirmation to Isaac: “Then the LORD appeared to him and said: ‘Do not go down to Egypt; live in the land of which I shall tell you. Dwell in this land, and I will be with you and bless you; for to you and your descendants I give all these lands, and I will perform the oath which I swore to Abraham your father. And I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands; and in your seed all the nations of the earth shall be blessed; because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws.’”

The New Testament declares this covenant immutable, as seen in Hebrews 6:13–18, “For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, saying, ‘Surely blessing I will bless you, and multiplying I will multiply you.’ And so, after he had patiently endured, he obtained the promise. For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.”

This demonstrates that the Abrahamic Covenant stands as an eternal, unbreakable divine contract.

The Deep Sleep and the Shekinah Presence

When Abram fell into a deep sleep, the same Hebrew phrase used in Genesis 2:21 for Adam’s sleep, “And the LORD God caused a deep sleep to fall on Adam, and he slept,” it indicated that Abram was rendered completely passive—God alone would perform the covenant act. The term Shekinah comes from a Hebrew root meaning “to dwell” or “to settle,” and is used to describe the divine presence of God dwelling among His people. The imagery of birds nesting or settling captures the peace and permanence of that divine habitation. However, in this scene, unclean birds of prey swooped down upon the sacrifice, representing demonic opposition and evil forces attempting to defile what God was sanctifying. Abram drove them away, a symbolic act of guarding the sacred promise.

The prophetic meaning of this vision was clarified when God announced the coming enslavement of Israel in Egypt. The same Hebrew word for “afflict” (‘anah) used in Genesis 15:13—“They will afflict them four hundred years”—appears again in Exodus 1:11–12, “Therefore they set taskmasters over them to afflict them with their burdens. And they built for Pharaoh supply cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and grew.” This connection reveals that the attacking birds symbolized Egypt’s oppression of Israel. Just as the unclean birds tried to consume the sacrifice, Egypt (and later global powers like the United Nations, the European Union, and others hostile to Israel) would attempt to destroy the covenant people. Yet none can thwart God’s eternal promise.

God Passes Through the Sacrifice Alone

When God passed through the divided sacrifices in the form of the smoking oven and burning torch, it signified a unilateral covenant—a one-sided, unconditional commitment. Abram, being in a deep sleep, took no part in the covenant’s ratification. This emphasizes that Israel’s covenantal standing does not depend on human faithfulness but on God’s eternal decree. Israel is not abandoned, nor will God revoke His promise. The covenant’s fulfillment stretches through history and prophecy yet to come.

The Israelites were in Egypt for 430 years and afflicted for 400 years (see Exodus 12:40–41). The additional thirty years reflect the peaceful time under Joseph before a new Pharaoh rose who knew not Joseph. In the fourth generation, as God declared, the Israelites returned, fulfilling His word (Exodus 6:16–26).

The Unconditional Covenant

The unconditional covenant of Genesis 15, or berith, literally means “to cut a covenant.” In the ancient Near East, covenant partners would divide an animal sacrifice and walk between the pieces in a figure-eight pattern while reciting the covenant terms aloud. This signified mutual accountability unto death if either party broke the agreement. However, because Abram was in a deep sleep, he did not walk through the pieces. God alone did, demonstrating that He Himself would bear the full responsibility of fulfillment. This covenant was thus not bilateral but wholly dependent on divine grace and sovereignty.

The Ten Nations

The covenant concludes with a list of ten nations inhabiting the Promised Land: the Kenites, Kenezzites, Kadmonites, Hittites, Perizzites, Rephaim, Amorites, Canaanites, Girgashites, and Jebusites (Genesis 15:19–21). These are later summarized in three groups in Exodus 23:28, “And I will send hornets before you, which shall drive out the Hivite, the Canaanite, and the Hittite from before you,” and six groups in Exodus 3:17, “And I have said I will bring you up out of the affliction of Egypt to the land of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebusites—to a land flowing with milk and honey.” Finally, Joshua 24:11 mentions seven nations driven out during Israel’s conquest. This confirms God’s faithfulness in fulfilling His covenant promise progressively throughout history.

The Abrahamic Covenant Summarized

The Abrahamic Covenant includes several key commitments:

• The land promise: God pledged to give Abram’s descendants all the land “from the river of Egypt to the great river, the River Euphrates.”

• The period of affliction: God foretold Israel’s bondage in Egypt for 400 years, as referenced in Acts 7:6, “But God spoke in this way: that his descendants would dwell in a foreign land, and that they would bring them into bondage and oppress them four hundred years.” The total sojourn lasted 430 years, as stated in Exodus 12:40, “Now the sojourn of the children of Israel who lived in Egypt was four hundred and thirty years.” The difference accounts for the peaceful thirty-year period before the oppression began under a new Pharaoh.

• The promise of deliverance: Israel would emerge “with great possessions” (Genesis 15:14), which occurred when the Egyptians freely gave gold, silver, and garments to the Israelites before their exodus (Exodus 12:35–36).

This covenant reveals the heart of God’s redemptive plan—an eternal, blood-sealed promise that guarantees both Israel’s future and the eventual reign of the Messiah who will sit upon the throne of David.

Three Major Covenants and the Redemptive Paradigm of Genesis (Genesis 12–50; Romans 8:29–30)

Throughout Scripture, God reveals His plan of redemption through a series of covenants. These covenants demonstrate both His sovereign will and His gracious interaction with humanity. In Genesis, three major covenants stand out as the framework of God’s eternal purposes—each revealing a distinct aspect of His plan for salvation, nationhood, and kingship.

1. God’s Covenant with Abraham

God’s covenant with Abraham is foundational. It was unconditional and eternal, grounded entirely in God’s promise rather than human effort. The Lord declared in Genesis 12:2–3, “I will make you a great nation; I will bless you and make your name great; and you shall be a blessing. I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed.”

This covenant promised Abraham three key things: a land, a seed, and a blessing. Through Abraham’s lineage would come the Redeemer—the Lord Jesus Christ—through whom “all nations shall be blessed.” As the Apostle Paul confirms in Galatians 3:16, “Now to Abraham and his Seed were the promises made. He does not say, ‘And to seeds,’ as of many, but as of one, ‘And to your Seed,’ who is Christ.” Thus, the Abrahamic Covenant directly points to the Gospel itself, as all who believe in Christ share in the spiritual blessing of Abraham (Galatians 3:29).

2. God’s Covenant with the Nation Israel

Distinct from the Abrahamic Covenant, God made a separate covenant with the nation of Israel at Mount Sinai. This was a conditional covenant, dependent on Israel’s faithfulness and obedience. Exodus 19:5–6 records God’s words to the nation: “Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation.”

Israel’s prosperity and national security were directly tied to their obedience. When they faithfully served the Lord, He prospered them. But when they turned away to idolatry, they faced judgment and destruction. Deuteronomy 28:1–2 declares, “Now it shall come to pass, if you diligently obey the voice of the LORD your God, to observe carefully all His commandments which I command you today, that the LORD your God will set you high above all nations of the earth. And all these blessings shall come upon you and overtake you, because you obey the voice of the LORD your God.” Yet the same chapter warns in Deuteronomy 28:15, “But it shall come to pass, if you do not obey the voice of the LORD your God, to observe carefully all His commandments and His statutes which I command you today, that all these curses will come upon you and overtake you.”

Israel’s covenant was a demonstration of God’s holiness and justice. It foreshadowed humanity’s need for a new and better covenant—one that would be fulfilled in Christ’s blood, written not on tablets of stone but upon human hearts (Jeremiah 31:31–33; Hebrews 8:6–10).

3. God’s Covenant with David

The third great covenant in this progression is the Davidic Covenant, in which God promised that David’s lineage would produce a perpetual dynasty culminating in the Messiah. 2 Samuel 7:12–16 records God’s promise: “When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever. I will be his Father, and he shall be My son. If he commits iniquity, I will chasten him with the rod of men and with the blows of the sons of men. But My mercy shall not depart from him, as I took it from Saul, whom I removed from before you. And your house and your kingdom shall be established forever before you. Your throne shall be established forever.”

This covenant pointed to Jesus Christ, the Son of David, whose kingdom will never end. The angel Gabriel declared in Luke 1:32–33, “He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end.”

The Redemptive Pattern: Romans 8:29–30 and Genesis 12–50

The Apostle Paul, inspired by the Holy Spirit, provides a divine summary of God’s redemptive pattern in Romans 8:29–30: “For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.”

This verse outlines what has been called the golden chain of redemption, which mirrors the patriarchal history of Genesis:

• Predestined — Abraham: God sovereignly chose Abraham and set His purpose upon him. Just as Romans 8:29 speaks of predestination, so God predetermined Abraham’s calling before he ever acted in faith. His seed was chosen by divine will.

• Called — Isaac: The miraculous birth of Isaac represents the call of God. Isaac was the child of promise, called into existence by God’s supernatural power.

• Justified — Jacob: Though deeply flawed, Jacob was justified by grace through faith. His life reveals that justification is not earned but granted. As the note rightly observes, “If God can justify Jacob, He can justify anyone.”

• Glorified — Joseph: Joseph’s life embodies glorification. After enduring betrayal, imprisonment, and suffering, he was exalted to glory in Egypt, a foreshadowing of how God brings His redeemed people from suffering to honor.

Thus, Romans 8:30 is a theological summary of Genesis 12–50, tracing God’s redemptive work through the patriarchs. In Abraham, God’s foreknowledge and purpose are revealed; in Isaac, His call is displayed; in Jacob, His justifying grace is manifest; and in Joseph, His glory is demonstrated.

This divine pattern illustrates that salvation is entirely of God—from predestination to glorification. Just as God’s covenant with Abraham was unconditional, so the salvation of the believer rests not on human performance but on divine promise. The same God who called Abraham out of Ur calls His people out of sin; the same God who justified Jacob through grace justifies all who believe in Christ; and the same God who glorified Joseph will one day glorify all who are conformed to the image of His Son.