"After these things the word of the Lord came to Abram in a vision: “Fear not, Abram, I am your shield; your reward shall be very great.” 2 But Abram said, “O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” 3 And Abram said, “Behold, you have given me no offspring, and a member of my household will be my heir.” 4 And behold, the word of the Lord came to him: “This man shall not be your heir; your very own son shall be your heir.” 5 And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” 6 And he believed the Lord, and he counted it to him as righteousness." (Genesis 15:1-6)
Abram’s faith,
arriving to him as a result of a trusting relationship with Yahweh and His
promises, is a well-known theme in the book of Genesis. This essay will examine
the implications of what Genesis 15:1-6 teaches with regard to the term
“reward” and the other events surrounding these few verses, such as Abram’s
mentioning of Eliezer the servant, the fact that the Lord calls Himself a
“shield,” and what signified the stars in the Ancient Near Eastern sky. A
sustained exegesis of each of the six verses will be provided, as well as some
words concerning Biblical Theology. The essay will focus mostly on verse 1. It
is important to note that the word “reward” in verse 1 is sometimes accompanied
by other words in other translations to form phrases such as “your very great
reward” (NIV), “your exceedingly great reward” (NKJV), or simply “your reward
shall be very great” (NASB). The Hebrew word that is translated in these
various ways is “sakar” (shkr). Its
simple definition is “wages,” but it can also be used to mean “reward” and even
“hire.” Sakar is a masculine noun, very well suited to refer to the Lord, since
He is often called Father. Other instances of uses of sakar in the Old
Testament will be mentioned as well as the existence of other Hebrew words that
can also be translated “reward” in order to help paint a picture of this theme.
This essay is descriptive, but will argue for an interpretative case. It is
exegetical in nature, but will go further than to simply translate the chosen
verses.
The Hebrew word for
“reward” (sometimes translated as “wages” or “repay”) occurs about 28 times in
the Old Testament. This does not count for other usages of “wages” that may
possess more obscure definitions. The most basic definition for the term
translated “reward” or “wages” is something given or received in return or
recompense for service, merit, or hardship. “Sakar” (your reward) along with
“ishlm” seem to be the most used words for “reward” and “wages” with the
aforementioned definition although a secondary definition is also possible: “a
sum of money offered for the detection or capture of a criminal, the recovery
of lost or stolen property.” This definition accounts for few of the verses
used in the OT for “reward” and is, then, not the one in view with regard to
the verse in Genesis. Some other OT examples of the first definition of
“reward” (Hebrew “ishlm”) are found in 2 Samuel 3:39
“And today, though I am
the anointed king, I am weak, and these sons of Zeruiah are too strong for me.
May the LORD repay the evildoer according to his evil deeds!" (NIV).
The NKJV, following the tradition of the KJV, translates the same verse
containing “ishlm” as “reward” instead of “repay” here:
“And I am this day
weak, though anointed king; and these men the sons of Zeruiah are too hard for
me: the LORD shall reward the doer of evil according to his wickedness.”
Another
verse where “ishlm” occurs is in Ruth 2:12:
“May the LORD reward
your work, and your wages be full from the LORD, the God of Israel, under whose
wings you have come to seek refuge." (NASB).
The NIV translates the first
few words of this verse as ‘May the Lord repay.” Other than the main verse of
study in this essay (Gen.15:1) “After this, the word of the LORD came to Abram
in a vision: "Do not be afraid, Abram. I am your shield, your very great reward,”
there is another verse that uses “sakar” (shkr) instead of “ishlm.” It is
Numbers 18:31 “You and your households may eat the rest of it anywhere, for it
is your wages for your work at the Tent of Meeting (NIV). Here, the
Hebrew word is “sakar.” The NKJV, again, translates this same Hebrew word as
“reward” in the same verse. Other Hebrew words that are translated “repay,”
“reward,” or “bribe” are nebizbah, pelluah, and
shalmon, although these occur with less frequency out of the total 28
verses in the OT translated “reward.” Shalmon occurs in Psalm 5:15. An instance
of “nebizbah” used in the second definition to mean “recovery of stolen goods or property” happens in Daniel
6:14 “When the king heard this, he was greatly distressed; he was determined to
rescue Daniel and made every effort until sundown to save him." (This verse is not
included in the total 28 instances of “reward” in the OT).
The genre of the
passage is "prose narrative concerning a vision." It describes a short but
meaningful conversation between Abram and God. It is covenantal in that it
involves a promise and a vision to authenticate the scope of the promise. There
is symbolism in the passages that aid the reader in understanding past
revelation and how it continues – progressively providing more information
concerning God’s management of Abram’s life and future. The Lord presents
Himself for the third time to Abram, this time as a “shield” and a “reward.” It
is not a human shield or a monetary reward that Abram will be protected by or
receive as some recompense, but the present tense in verse 1 “I am your shield;
your very great reward” strikes the reader as something that God is (Sovereign)
and what He signifies (a reward in and of Himself). Chapter 15 is a new
passage, however, the phrase “after this,” in the first part of verse 1 gives a
clue that the following verses may contain some information that takes into
account the preceding story. Previously, Abram had interacted with the King of
Sodom, and had refused an offer to keep treasures of war for himself, so as to
remain unstained by that King’s nefarious influence. In the ancient Near East
world, a king signified protection (shield) from all manner of harm. A powerful
ally would have served a landless sojourner such as Abram well. The Lord’s
dealing with Abram states explicitly that no other King but Him would provide
Abram with protection, nor would he be comforted with extra riches as a reward.
God’s relationship to Abram would be his comfort and estate. Neither should
Abram be afraid of any ruler but the Lord.
As is usual in
the lives of the patriarchs, there are complaints of something lacking, and in
Abram’s case, it was a male child who would be his heir. Abram is quick to
attribute this perceived problem to the Lord’s doing in verse 3 “you have given
me no children.” Eliezer of Damascus was Abram’s only link to an heir. He was
probably a beloved slave, such as those who would be purchased in the ancient
world if a man was childless. Some commentators suggest that Abram could have obtained Eliezer during his journey southward to
Haran. In Genesis 24:2, there is a servant who remained “unnamed.” Some speculate that
this could have been Eliezer himself. Studies of ancient Near Eastern texts
(Code of Hammurabi) strongly suggest that a childless male could make one of
his male servants an heir. It appears this way in verse 2. At any rate, this
was not God’s plan (verse 4), for Abram was promised a child even at his old age.
This was another one of his complaints to God, which eventually resulted in the
birth of Ishmael, who was not destined to be the carrier of the seed (Abram’s
descendants). The Lord has Abram contemplate the night sky. There were probably
many thousands of bright starts in the ancient night sky. This, along with the
grains of sand of the beaches, was to be the analogy concerning the number of
descendants that Abram would have (verse 5). God would surely and sovereignly
bring all of this to pass, even if Abram could not fathom it. In earlier
encounters, similar things were spoken by the Lord to him. Three visions, an
important number in ancient culture, constituted a well-rounded set of events
that ensured, in totality, the veracity of the vision as well as the divine
reputation of the enactor.
An exceedingly
important verse is the final one in this study “Abram believed the Lord, and he
credited it to him as righteousness.” This verse not only has New Testament
implications (as do the others), but very personal issues that concern every
believer. The fact that Abram believed God is a sovereign result of God’s good
and reliable character – that He fulfills all promises – yet even though Abram
faltered in many ways, he is credited with trusting the Lord so as to be called
righteous (just). There is a two-way relationship between God and the
patriarchs – one of mutual trust, although it is God who is perfect and finally
responsible for carrying out the task. His divine condescension is proof that
He is kind and caring toward His creatures. He works in the lives of those who
believe and trust in His promises as well as Himself. Since God is not
separated from what He proclaims (in the Bible), one is not a believer who does
not trust in God’s promises, for then she does not trust in God’s character.
The theological
content of these six verses supply a dense narrative of information with regard
to the Abrahamic covenant. God is to be regarded as Lord over Abram in every
sense. God, who is the protector of His people, does not want them to trust in
kinds or in chariots, but in the Lord Himself. Him being the shield, He sets a
hedge over those whom He calls. There is surely a rewarding content to this
covenant. There is land and offspring – greatly coveted items in the ancient
world and even today. But Abraham would not see the result of this promise nor
would he meet the Christ. Not even Moses was able to enter the land. In a
sense, Abram was not rewarded by the items themselves (except for the birth of
Isaac), but with righteousness for having believed God. This was experienced by
Abram, and the source of this righteousness is God Himself, therefore verifying
the words of the vision in verse 1: “I am your shield; your very great reward.”
That relationship with God which affects all those who believe is a form of
protection from the final consequences of unbelief – spiritual death. A vision
from God was not experienced by every person, and an important question must be
asked: Why does God single people out and leave others to perish? Even among
His children, why do some receive more information than others and a closer
relationship with God? An exposition of answers to these questions is beyond
the scope of this essay, but some passing mention can be given soon with regard
to the theological implications of not only national election (Israel), but a
very personal and individual election and favoritism in the Lord toward people
of various kinds and in various manners.
The fact that Eliezer and Ishmael were
not to be counted as heirs, and the youngest (Isaac) received that favored
treatment (not based on anything he did) gives us a picture on divine election
not based on personal merit. This kind of theology can be explored in the NT
when discussions of merit and righteousness are had. Where did Abram’s
righteousness come from if not himself? Was God fully responsible for Abram’s
belief, or was it a synergistic relationship where God initiated the content of
this faith and Abram responded with a “yes?” If this synergistic model is true,
then was it possible for Abram to have probably held to unbelief, thus ending
the possibility of the promise being fulfilled? Absolutely not! If Abraham was
treated as he was because of who he was or what he did, there would be a type
of favoritism with God. But does God react to something in a person to then
promise them something? When Isaac and subsequently Jacob were born (elect and then elect of the next generation), they were counted as
heirs, and God’s promise to have the older serve the younger is seen here (as
opposed to Ishmael and Esau, respectively, as those reprobated). Joseph, then, with his tragic moments carried
through by his brothers against him, and with Potifar’s wife and Pharaoh,
preserved the promised lineage. It was the Lord who ultimately planned these
occurrences for the benefit and carrying out of the promises made in Genesis to
Abram. God is faithful and His word does not fail, despite attempts by many
Jews to raise questions concerning belief:
“It is not as
though God’s word had failed. For not all who are descended from Israel are
Israel. Nor because they are his descendants are they all Abraham’s children.
On the contrary, “It is through Isaac that your offspring will be reckoned.” In
other words, it is not the children by physical descent who are God’s children,
but it is the children of the promise who are regarded as Abraham’s offspring.”
(Rom.9:6-8)
These verses are both inclusive and
exclusive, and deal with the ramifications of Abram’s third encounter with God.
The non-believing Israelites throughout all its history were in fact not those
in God’s overarching plan of salvation. Some have argued that this election is
to service and membership, not to salvation, but an examination of other texts proves
this interpretation to be reactionary and insufficient. If God’s promise to
Abram was predicated on human belief and then ratified upon that belief, and
not otherwise, then what does the Apostle Paul mean with this?
“For this was how the promise was
stated: “At the appointed time I will return, and Sarah will have a son.” Not
only that, but Rebekah’s children were conceived at the same time by our father
Isaac. Yet, before the twins were born or had done anything good or bad —in
order that God’s purpose in election might stand: not by works but by him who calls—she
was told, “The older will serve the younger.” Just as it is written: “Jacob I
loved, but Esau I hated.” (Rom.9:9-13)
In other words, was God’s election of
the Hebrews out of Egypt an act based on foreseen faith and inherent righteousness?
“It is not because of your righteousness
or your integrity that you are going in to take possession of their land; but
on account of the wickedness of these nations, the LORD your God will drive
them out before you, to accomplish what he swore to your fathers, to Abraham,
Isaac and Jacob.” (Deut.9:5)
Abram, the
previous idolater, had been chosen for a very special mission and had been
given the necessary equipment to believe – to be able to trust God’s promises,
therefore God Himself. His descendants refer to believing Israelites and also
believing gentiles, which seem to comprise most of God’s children. This is a
tremendous amount of grace bestowed to ill-deserving humans. Galatians has a
great deal to say concerning Abraham and faith.
“So also Abraham “believed God, and it
was credited to him as righteousness.” Understand, then, that those who have faith
are children of Abraham. Scripture foresaw that God would justify the Gentiles
by faith, and announced the gospel in advance to Abraham: “All nations will be
blessed through you.” So those who rely on faith are blessed along with
Abraham, the man of faith.” (6-9)
Abraham
is undoubtedly a model for proper faith in both the Old Testament and the New.
Believers can look up to him and understand that his greatness and importance
as a patriarch is due to his obedience as we take into account human
responsibility, but ultimately Abram’s story is a result of God raising up this
man whom He elected (foreknew) from before the foundation of the world (Rom.8), promising him love and possessions, and sustaining him through his
difficult journey. We can expect, as believers, to have similar difficulties in
our faith, and could be comforted with the fact that God’s faithfulness in
Abram’s life is a result of His omnipotence and everlasting love toward His remnant (true Israel) elect in both the OT and the New.
SOURCES
Beale G.K. Handbook on the New Testament use of the Old Testament. Exegesis and
Interpretation (Baker Academic, 2012).
Brotzman R. Ellis. Old Testament Textual Criticism: A Practical Introduction. (Baker
Academic, 1993)
Everett F. Harrison, Pfeiffer F.
Charles. The Wycliffe Bible Commentary.
Moody Press.
Chicago, IL,
1962
Horton, Michael. Introducing Covenant Theology. (Baker Books. Reprint Edition, 2009)
Mann, Thomas W. The Book of the Torah: The Narrative Integrity of the
Pentateuch. Atlanta: (John Knox Press, 1988).
