Genesis 15:1 21 – God’s Covenant With Abram

Target year level: Year Nine

Scripture text

World behind the text

Genesis chapters 1-38 are closely related to what is known about the history and culture of ancient Mesopotamia (modern day Iraq). In the various texts of Genesis 1-38 are reflected many of the details of the everyday life, customs and beliefs of a tribal, agricultural and nomadic people in a period around 2500-2300 BCE.

For more detailed information, see the The New American Bible, Revised Edition (NABRE), Introduction to Genesis.

Chapters 38-50, focus on the story of Joseph and the connection between Canaan and Egypt and in a number of places reflect a strong Egyptian influence.

The literary background to Genesis, as with other books of the Pentateuch, is complex and debated. In general, it seems clear that the text of Genesis, as we have it in the Bible, has been compiled from a number of sources by numerous authors over a long period of time. Texts in Genesis have been edited at particular points in time in response to historical events and the perspectives of particular authors (editors or redactors). Go to the Wikipedia entry on Composition of Genesis for detailed information on the literary background and composition of Genesis.

World of the text

The text is titled – God’s Covenant with Abram. Several themes characteristic of the Pentateuch occur in this text. God appears (a theophany) to a chosen individual. God and the individual enter into a Covenant relationship. Entering into the Covenant requires faith on the part of the human individual. The Covenant is ratified in a religious way with due ceremonial which underlines in solemn significance. The Covenant promises blessings, which include land, prosperity and the promise of fertility and numerous descendants. For a detailed commentary on Genesis 15:1-21 go to Michael Fallon pp. 113-115. (pdf)

World in front of the text

Abram/Abraham is often called by Christians “our Father in faith”. Indeed, Abraham is a model for each Christian in their journey of faith since his response to God entailed a willingness to leave the security of the known and set out on a journey into the unknown. It is natural to look for security in life but Abraham is a reminder that a willingness to risk all, to move beyond the security of one’s comfort zone is a necessary part of being a person of faith. It is good also to recall that Abraham is likewise “Father in faith” to people of the Jewish religion and people of the Islamic religion. In Abraham Christians, Jews and Muslims find a common ancestor. In our times, as in the past, prejudice, misunderstanding, discrimination and even violence have too often characterised relations between the three Abrahamic religions. Christians, Jews and Muslims as “children of Abraham” need to draw on their common religious heritage to break down barriers and to build a more peaceful and just world.