After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I [am] thy shield, [and] thy exceeding great reward.
1 6. The Promise of an Heir
1. After these things ] A vague note of time. Cf. Gen 22:1; Gen 22:20; Gen 40:1; Gen 48:1.
the word of the Lord ] i.e. the word of Jehovah, as in Gen 15:4. This is a technical expression in the O.T. for a Divine revelation to a prophet. It occurs nowhere else in the Pentateuch. It suggests the prophetic character of Abram, and should be compared with Gen 20:7 (E), where Abram is spoken of as a prophet.
in a vision ] Evidently, as is shewn by Gen 15:5, the vision occurs in a dream, or in the condition described in Num 24:3-4; cf. Job 4:13, “in thoughts from the visions of the night, when deep sleep falleth on men.”
Fear not ] The situation requiring this particular encouragement is not described. Abram, alone, childless, surrounded with foreigners, is not a coward, but is tempted, at times of depression, to fear that there is to be no fulfilment of the promise.
thy shield ] A poetical simile of frequent occurrence, e.g. Deu 33:29; Psa 3:3; Pro 2:7, “He is a shield to them that walk in integrity”; Gen 30:5, “He is a shield unto them that trust in him.”
and thy exceeding great reward ] So the Lat. et merces tua magna nimis. But R.V. marg. thy reward shall be exceeding great is preferable. So the LXX. That for which Abram shall be rewarded is his trust.
Fuente: The Cambridge Bible for Schools and Colleges
– The Faith of Abram
1. dabar, a word, a thing; the word being the sign of the thing.
2. ‘adonay, Adonai, the Lord; related: bring down, lay down. This is the name usually read in place of Yahweh; but when, as in the present case, yehovah and ‘adonay are in apposition, ‘elohym is read instead of the former. The Jews from a feeling of reverence avoided the utterance of this sacred name except on the most solemn occasions. This is said to have arisen from a stringent interpretation of Lev 24:16. According to some, this name was pronounced only once a year by the high priest, on the day of atonement, in the Holy of Holies, and according to others only in the solemn benedictions pronounced by the priests. At an earlier period, however, the name must have been freely used by the people, since it enters into the composition of proper names. Adon ‘adon in the singular and plural is used as a common name. mesheq, possession, ben–mesheq, possessor. This forms a paronomasia with dameseq, which is for damasqy. ely’ezer, Eliezer, God of help, or mighty to help.
19. qeyny, Kenite, patronymic of qayn, Kain. qenzy, Kenizzite, patronymic of qenaz, Kenaz, hunter. qademony, Kadmonite, eastern, old.
The events recorded in the preceding chapter manifest the sway of the new nature in Abram, and meet the approval of the Lord. This approval is exhibited in a heavenly visit to the patriarch, in which the Lord solemnly reiterates the promise of the seed and the land. Abram believes in the Lord, who thereupon enters into covenant with him.
Gen 15:1-6
After these things, – – the victory, the blessing, and the self-denial recorded in the previous chapter. The word of the Lord, manifesting himself by speech to his servant. In the vision the intelligent observer passes from the merely sensible to the supersensible sphere of reality. Fear not, Abram. The patriarch had some reason to fear. The formidable allies had indeed been defeated, and the fruits of their marauding enterprise wrested from them. But they might resume their purpose, and return with an overwhelming force. And Abram was still a stranger in a foreign land, preoccupied by tribes of another race, who would combine against him as soon as they suspected him of being an intruder. But the Lord had stood by him and given him the victory, and now speaks to him in the language of encouragement. I am thy shield, thy exceeding great reward. The word I is separately expressed, and, therefore, emphatic in the original.
I, Jehovah (Yahweh), the Self-existent One, the Author of existence, the Performer of promise, the Manifester of myself to man, and not any creature however exalted. This was something beyond a seed, or a land, or any temporal thing. The Creator infinitely transcends the creature. The mind of Abram is here lifted up to the spiritual and the eternal. (1) thy shield. (2) thy exceeding great reward. Abram has two fears – the presence of evil, and the absence of good. Experience and conscience had begun to teach him that both of these were justly his doom. But Yahweh has chosen him, and here engages himself to stand between him and all harm, and himself to be to him all good. With such a shield from all evil, and such a source of all good, he need not be afraid. The Lord, we see, begins, as usual, with the immediate and the tangible; but he propounds a principle that reaches to the eternal and the spiritual. We have here the opening germ of the great doctrine of the Lord our righteousness, redeeming us on the one hand from the sentence of death, and on the other to a title to eternal life.
Gen 15:2-3
Notwithstanding the unbounded grandeur and preciousness of the promise, or rather assurance, now given, Abram is still childless and landless; and the Lord has made as yet no sign of action in regard to these objects of special promise. Lord Jehovah (Yahweh). The name ‘adonay is here for the first time used in the divine records. It denotes one who has authority; and, therefore, when applied to God, the Supreme Lord. Abram hereby acknowledges Yahweh as Supreme Judge and Governor, and therefore entitled to dispose of all matters concerning his present or prospective welfare. What wilt thou give me? Of what use will land or wealth be to me, the immediate reward specified by the promise? Eliezer of Damascus is master of my house. To me thou hast given no seed. This was the present shield mentioned also in former words of promise. There is something strikingly human in all this. Abram is no enthusiast or fanatic. He fastens on the substantive blessings which the Lord had expressly named.
Gen 15:4-5
The Lord reiterates the promise concerning the seed. As he had commanded him to view the land, and see in its dust the emblem of the multitude that would spring from him, so now, with a sublime simplicity of practical illustration, he brings him forth to contemplate the stars, and challenges him to tell their number, if he can; adding, So shall thy seed be. He that made all these out of nothing, by the word of his power, is able to fulfill his promise, and multiply the seed of Abram and Sarai. Here, we perceive, the vision does not interfere with the notice of the sensible world, so far as is necessary Dan 10:7; Joh 12:29.
Gen 15:6
And Abram believed in the Lord. – Thus, at length, after many throes of labor, has come to the birth in the breast of Abram faith in Yahweh, on his simple promise in the absence of all present performance, and in the face of all sensible hinderance. The command to go to the land which the Lord would show him, accompanied with the promise to make of him a great nation, had awakened in him a certain expectation; which, however, waited for some performance to ripen it into faith. But waiting in a state of suspense is not faith, but doubt; and faith after performance is not faith, but sight. The second and third renewal of the promise, while performance was still unseen in the distance, was calculated to slay the expectancy that still paused for realization, to give it the vitality of a settled consent and acquiescence in the faithfulness of God, and mature it into conviction and confession.
What was there now, then, to call forth Abrams faith more than at the first promise? There was the reiteration of the promise. There was the withholding of the performance, leaving room for the exercise of pure faith. There was time to train the mind to this unaccustomed idea and determination. And, lastly, there was the sublime assurance conveyed in the sentence, I am thy shield, thy exceeding great reward, transcending all the limits of time and place, comprehending alike the present and the eternal, the earthly and the heavenly. This, coupled with all the recorded and unrecorded dealings of the Lord, leads him to conceive the nobler feeling of faith in the Promiser, antecedent to any part of the execution, any unfolding of the plan, or any removal of the obvious difficulty. The moment of deliverance draws nigh, when Abram at length ventures to open his mouth and lay bare, in articulate utterance, the utmost questionings of his soul before the Lord. And then, in due time is effected the birth of faith; not by commencing the accomplishment of the promise, but by the explicit reassertion of its several parts, in the light of that grand assurance which covers it in its narrowest and in its most expanded forms. Thus, faith springs solely from the seed of promise. And from that moment there stands up and grows within the breast of man the right frame of mind toward the God of mercy – the germ of a mutual good understanding between God and man which will spread its roots and branches through the whole soul, to the exclusion of every noxious plant, and blossom forth unto the blessed fruit of all holy feelings and doings.
And he counted it to him for righteousness. – First. From this confessedly weighty sentence we learn, implicitly, that Abram had no righteousness. And if he had not, no man had. We have seen enough of Abram to know this on other grounds. And here the universal fact of mans depravity comes out into incidental notice, as a thing usually taken for granted, in the words of God. Second. Righteousness is here imputed to Abram. Hence, mercy and grace are extended to him; mercy taking effect in the pardon of his sin, and grace in bestowing the rewards of righteousness. Third. That in him which is counted for righteousness is faith in Yahweh promising mercy. In the absence of righteousness, this is the only thing in the sinner that can be counted for righteousness. First, it is not of the nature of righteousness. If it were actual righteousness, it could not be counted as such. But believing God, who promises blessing to the undeserving, is essentially different from obeying God, who guarantees blessing to the deserving. Hence, it has a negative fitness to be counted for what it is not. Secondly, it is trust in him who engages to bless in a holy and lawful way. Hence, it is that in the sinner which brings him into conformity with the law through another who undertakes to satisfy its demands and secure its rewards for him. Thus, it is the only thing in the sinner which, while it is not righteousness, has yet a claim to be counted for such, because it brings him into union with one who is just and having salvation.
It is not material what the Almighty and All-gracious promises in the first instance to him that believes in him, whether it be a land, or a seed, or any other blessing. All other blessing, temporal or eternal, will flow out of that express one, in a perpetual course of development, as the believer advances in experience, in compass of intellect, and capacity of enjoyment. Hence, it is that a land involves a better land, a seed a nobler seed, a temporal an eternal good. The patriarchs were children to us in the comprehension of the love of God: we are children to those who will hereafter experience still grander manifestations of what God has prepared for them that love him. The shield and exceeding great reward await a yet inconceivable enlargement of meaning.
Gen 15:7-21
The Lord next confirms and explains the promise of the land to Abram. When God announces himself as Yahweh, who purposed to give him the land, Abram asks, Whereby shall I know that I shall possess it? He appears to expect some intimation as to the time and mode of entering upon possession. The Lord now directs him to make ready the things requisite for entering into a formal covenant regarding the land. These include all the kinds of animals afterward used in sacrifice. The number three is sacred, and denotes the perfection of the victim in point of maturity. The division of the animals refers to the covenant between two parties, who participate in the rights which it guarantees. The birds are two without being divided. Abram drove them away. As the animals slain and divided represent the only mean and way through which the two parties can meet in a covenant of peace, they must be preserved pure and unmutilated for the end they have to serve.
Gen 15:12-17
And the sun was about to set. – This visit of the Lord to Abram continues for two nights, with the intervening day. In the former night he led him forth to view the stars Gen 15:5. The second night sets in with the consummation of the covenant Gen 15:17. The revelation comes to Abram in a trance of deep sleep. The Lord releases the mind from attention to the communications of sense in order to engage it with higher things. And he who makes the loftier revelation can enable the recipient to distinguish the voice of heaven from the play of fancy.
Gen 15:13-15
Know, know thou. – Know certainly. This responds to Abrams question, Whereby shall I know? Gen 15:8. Four hundred years are to elapse before the seed of Abram shall actually proceed to take possession of the land. This interval can only commence when the seed is born; that is, at the birth of Isaac, when Abram was a hundred years of age and therefore thirty years after the call. During this interval they are to be, first, strangers in a land not theirs for one hundred and ninety years; and then for the remaining two hundred and ten years in Egypt: at first, servants, with considerable privilege and position; and at last, afflicted serfs, under a hard and cruel bondage. At the end of this period Pharaoh and his nation were visited with a succession of tremendous judgments, and Israel went out free from bondage with great wealth Exo. 1214. Go to thy fathers. This implies that the fathers, though dead, still exist. To go from one place to another implies, not annihilation, but the continuance of existence. The doctrine of the souls perpetual existence is here intimated. Abram died in peace and happiness, one hundred and fifteen years before the descent into Egypt.
Gen 15:16
In the fourth age. – An age here means the average period from the birth to the death of one man. This use of the word is proved by Num 32:13 – He made them wander in the wilderness for forty years, until all the generation that had done evil in the sight of the Lord was consumed. This age or generation ran parallel with the life of Moses, and therefore consisted of one hundred and twenty years. Joseph lived one hundred and ten years. Four such generations amount to four hundred and eighty or four hundred and forty years. From the birth of Isaac to the return to the land of promise was an interval of four hundred and forty years. Isaac, Levi, Amram, and Eleazar may represent the four ages.
For the iniquity of the Amorite is not yet full. – From this simple sentence we have much to learn. First. The Lord foreknows the moral character of people. Second. In his providence he administers the affairs of nations on the principle of moral rectitude. Third. Nations are spared until their iniquity is full. Fourth. They are then cut off in retributive justice. Fifth. The Amorite was to be the chief nation extirpated for its iniquity on the return of the seed of Abram. Accordingly, we find the Amorites occupying by conquest the country east of the Jordan, from the Arnon to Mount Hermon, under their two kings, Sihon and Og Num 21:21-35. On the west of Jordan we have already met them at En-gedi and Hebron, and they dwelt in the mountains of Judah and Ephraim Num 13:29, whence they seem to have crossed the Jordan for conquest Num 21:26. Thus had they of all the tribes that overspread the land by far the largest extent of territory. And they seem to have been extinguished as a nation by the invasion of Israel, as we hear no more of them in the subsequent history of the country.
Gen 15:17
And the sun went down. – The light of day is gone. The covenant is now formally concluded. Abram had risen to the height of faith in the God of promise. He is come into the position of the father of the faithful. He is therefore qualified for entering into this solemn compact. This covenant has a uniqueness which distinguishes it from that with Noah. It refers to a patriarch and his seed chosen out of a coexisting race. It is not, however, subversive of the ancient and general covenant, but only a special measure for overcoming the legal and moral difficulties in the way, and ultimately bringing its comprehensive provisions into effect. It refers to the land of promise, which is not only a reality, but a type and an earnest of all analogous blessings.
The oven of smoke and lamp of flame symbolize the smoke of destruction and the light of salvation. Their passing through the pieces of the victims and probably consuming them as an accepted sacrifice are the ratification of the covenant on the part of God, as the dividing and presenting of them were on the part of Abram. The propitiatory foundation of the covenant here comes into view, and connects Abram with Habel and Noah, the primeval confessors of the necessity of an atonement.
Gen 15:18-21
In that instant the covenant was solemnly completed. Its primary form of benefit is the grant of the promised land with the extensive boundaries of the river of Egypt and the Euphrates. The former seems to be the Nile with its banks which constitute Egypt, as the Phrat with its banks describes the land of the East, with which countries the promised land was conterminous.
Gen 15:19-21
The ten principal nations inhabiting this area are here enumerated. Of these five are Kenaanite, and the other five probably not. The first three are new to us, and seem to occupy the extremities of the region here defined. The Kenite dwelt in the country bordering on Egypt and south of Palestine, in which the Amalekites also are found Num 24:20-22; 1Sa 15:6. They dwelt among the Midianites, as Hobab was both a Midianite and a Kenite Num 10:29; Jdg 1:16; Jdg 4:11. They were friendly to the Israelites, and hence some of them followed their fortunes and settled in their land 1Ch 2:55. The Kenizzite dwelt apparently in the same region, having affinity with the Horites, and subsequently with Edom and Israel Gen 36:11, Gen 36:20-23; Jos 15:17; 1Ch 2:50-52. The Kadmonite seems to be the Eastern, and, therefore, to hold the other extreme boundary of the promised land, toward Tadmor and the Phrat. These three tribes were probably related to Abram, and, therefore, descendants of Shem. The other seven tribes have already come under our notice.
Fuente: Albert Barnes’ Notes on the Bible
Gen 15:1
Fear not, Abram: I am thy shield, and thy exceeding great reward
God the shield of the righteous
I.
THE RIGHTEOUS REQUIRE A SHIELD.
II. IN WHAT RESPECTS GOD IS THEIR SHIELD.
1. He is the shield of their substance.
2. He is the shield of their bodies.
3. He is the shield of their souls.
III. THE PECULIAR EXCELLENCES OF THIS SHIELD.
1. It is omnipotent.
2. It is a perpetual shield.
3. A universal shield.
4. The only shield.
IV. APPLICATION.
1. Let saints cleave to the Lord, and thus avail themselves of this invaluable shield. Faith and prayer encircle us with Gods protecting and preserving power.
2. Be grateful for it. How we ought to exult in it, and give God constant and hearty thanks for it.
3. How awful is the condition of the sinner. Not only without this shield, but in opposition to God, and exposed to His Divine power and wrath. (J. Burns, D. D.)
An interest in God the most effectual antidote to fear
I. THE PERSON ADDRESSED. Abram.
1. A man of genuine faith.
2. Of importunate prayer.
3. Of cordial hospitality.
4. Of uniform obedience.
II. THE ADMONITORY PROHIBITION URGED.
1. There is a fear of persecution.
2. There is a fear of poverty.
3. There is the fear of pain.
III. THE ENCOURAGING ASSURANCE ANNEXED.
1. God defends the persons of His people.
2. He protects their substance.
3. God is the reward of His people.
From this subject we learn–
1. The security and safety of Gods people. God is their shield; they live in a world of enemies.
2. Their tranquillity and happiness.
3. The fearless confidence with which they should be inspired. What can they fear, while God is their shield and their exceeding great reward? shall they fear tribulation, or distress, or famine, or nakedness, or peril, or sword? (Sketches of Sermons.)
God the protector of His people
I. CONSIDER THE DOCTRINE OF THE TEXT.
1. God is the defence of His people. He shields them from danger–
(1) By His providence.
(2) By His grace.
2. God is the portion of His people. He gives them Himself.
II. CONSIDER THE INFERENCES DEDUCIBLE FROM THE TEXT.
1. Fear not the enemies which surround you.
2. Fear not the dangers which threaten you.
3. Fear not the toils you may have to undergo.
4. Fear not the sacrifices you may have to make. Let fear be replaced by a confidence coming from God. (J. King.)
Abrahams shield and reward
I. GOD IS OUR SHIELD. God is your shield, and therefore, you are safe. Christian, what is your fear?
1. There is Satan: and he is a cruel and powerful foe. True; but God is greater than he.
2. There are men: the ungodly and the false, who seek to injure us in mind, character, friendships, position, property. Do not be terrified by your adversaries. Commit your cause and way to God (see Psa 120:1-7; Psa 121:1-8.).
3. There are the sorrows and afflictions of life.
II. AND EXCEEDING GREAT REWARD. We are called to endure much, and to give up much, for the kingdom of heavens sake. We are not promised the compensation of pecuniary wealth, or honour, and praise among men. But God is Himself our reward. This is partly realized here: but is mainly reserved for hereafter.
1. God is our secret solace in this life.
2. He is our eternal reward. (The Congregational Pulpit.)
Jesus the shield
I am thy shield. These are the words that Jesus speaks to all His people. No one can do so much for our protection as He can. And so the subject we have now to consider is, Jesus the shield of His people. He is the best shield. We may speak of three reasons why this is the best shield.
I. It is so, in the first place, because it is so LARGE. The shields which the warriors had in old times were not large enough to cover the whole body. If a soldier held up his shield so as to cover his head, he would leave the lower part of his body uncovered. If he tried to protect that part of his body, then he must leave his head uncovered. And even if the shield had been large enough to cover his body from head to foot, still it would only protect him on one side at a time. While he was holding the shield in front of him, he might be wounded from behind. While any part of the body is left unprotected, we never can tell how soon danger and death may come through that very part. We read about a celebrated Grecian warrior in old times, whose name was Achilles. It was said of him that his body was protected all over from head to foot, so that there was no place in which it was possible for him to be wounded except in one of his heels. Now we should think that, under such circumstances, a man would be pretty safe.
And yet the story says that, while engaged in fighting one day, Achilles was wounded by a poisoned arrow in that very place, and died of the wound in his heel. But, when Jesus becomes our shield, He is the best shield, because He can cover us all over. He can protect, at the same time, both head and heart, and hands and feet, and body and soul, and home and family, and all that belongs to us. And when we see how wonderfully Jesus can make use of anything that He pleases, in order to protect the lives, and property, and happiness of His people, we see how well He may say to anyone, as He did to Abraham: I am thy shield. In the winter of 1873, there was a terrible explosion of a steam boiler in the city of Pittsburg. A number of persons were killed, and many more wounded. But there was one life preserved in a very singular way, as if on purpose to show how God can make use of anything He pleases, in order to shield His people from harm. This singular circumstance occurred to the wife of one of the men who was working in the mill where the explosion took place. She was in her own house, busy with her usual household duties, when she heard the noise of the explosion. All at once, she felt an unusual desire to pray. In a moment, she fell on her knees and began to pray. While she was thus engaged, a large piece of the boiler which had just exploded, weighing about two hundred pounds, came crashing through the room, and passed directly by the place where her head would have been if she had not been kneeling down in prayer. That prayer saved her life. Surely, He may well be called the best shield, who can protect the lives of His people in such strange ways as this! One winter night, many years ago, the inhabitants of the town of Sleswick, in Denmark, were thrown into great alarm. A hostile army was marching down upon them, and the people were greatly afraid of the soldiers. In a large cottage on the outskirts of the town lived an aged grandmother with her widowed daughter and grandson. This grandmother was a good Christian woman. Before going to bed that night, she prayed earnestly that God would, in the language of an old hymn, build a wall of defence about them. Her grandson asked her why she offered a prayer like that, for she certainly could not expect God to do any such thing. She told him she did not mean a real, literal stone wall, but that He would be their shield, and protect them. At midnight, the soldiers were heard coming, tramp, tramp, tramping into the town. They filled most of the houses in the town. But no one came to the widows cottage. When the morning dawned, the reason of this was plainly seen. The snow had drifted, and made a wall in front of the widows cottage, so that it was almost hidden, and no one could get near it. There, my son, said the grandmother, dont you see how God has made a wall about us, and shielded us from danger?
II. This is the best shield, because it is so SAFE. In old times, when a soldier was engaged in fighting, if his enemy raised his sword to strike, he would lift up his shield to turn aside the blow. And so, when an arrow was shot at him, or a spear thrust at him, he would try to ward them off with his shield. But, if his shield were made of paper, or pasteboard, or light wood, or tin, or even if it were covered with a thin sheet of brass or iron, it would not be safe. A heavy blow from a sword, or spear, or arrow, would go through it. And so, since the invention of gunpowder, shields are not used any more, because they cannot be made light enough for a soldier to carry, and yet solid enough to prevent a rifle ball from going through. Indeed, it is impossible to make a shield now of any kind that cannot be penetrated. Why, even when we cover the sides of our ships of war with plates of solid iron, four and five inches thick, they are not safe: they are not impenetrable. A cannon-ball can be sent with such force as to go crashing through them. But, when Jesus becomes our shield, we are entirely safe. Pie is a shield that nothing can penetrate, or get through (see Isa 54:17; Psa 91:4). A minister, whose name was Stewart, was appointed to preach in a wild, mountainous part of Ireland, in which were many Roman Catholics. Some of these men were very bitter in their feelings towards the Protestants. One night, this good minister was preaching in the house of a farmer, when a very violent Romanist, who was present, interrupted him several times. After the meeting broke up, with a dreadful oath he swore he would kill the minister before he crossed the mountain the next day, as he understood he was going over in the morning to preach in another place. In the morning, the minister rose early to get a good start on his journey. The farmers wife begged him not to go, on account of the man who had threatened to kill hire. He said: No, I must go. The Lord is my shield, and He can take care of me. After lifting up his heart in prayer, he started. He had passed over the top of the mountain, and was descending on the other side, when he saw two men standing in the road. As he came near them, they seemed to be much excited. Whats the matter, my friends? he asked. They pointed to a man who was lying by the side of the road, and said, About fifteen minutes before you appeared in sight, that man came to this place. We were digging turf in the field. We saw him stagger and fall. We ran to his assistance; but when we came up to him he was dead. The minister looked at him, and said: Last night that man swore a dreadful oath that he would kill me before I crossed this mountain. Poor fellow! he had come here, I suppose, to carry out his oath. Well, said the men, he will kill no one now. This good minister trusted to the best shield, and we see how safe it kept him. Many years ago, a gentleman in England, who lived in the country, kept a fine, large mastiff dog, whose name was Hero. He was chained up during the day, but let loose at night to guard the place. It happened once that several sheep belonging to a neighbouring farm had been killed on different nights. The owner of them charged Hero with being the cause of their death. One night another sheep was killed and it was plain that Hero had killed it. Under these circumstances, the gentleman felt that, sorry as he was to part with his dog, he could not keep him any longer. So he said to his servant, in the presence of the dog: John, get a piece of stout rope and hang Hero behind the barn where he cant be seen from the house. Strange as it may seem, the dog must have understood what was said; for he rose at once, leaped over a stone fence, ran off, and disappeared from that neighbourhood. Seven years afterwards, this gentleman had some business in the north of England, on the borders of Scotland. At the close of a winters day, he put up for the night at an inn by the wayside. He dismounted, and went to the stable to see that his horse was properly taken care of. Here he was followed by a large mastiff dog, who tried in various ways to engage his attention. When he sat down in the hall, the dog came and sat by his side. He began to think there was something strange in the dogs manner. He patted him on the head, and spoke kindly to him. Encouraged by this, the dog put his paw on the gentlemans knee, and looked up earnestly into his face, as much as to say: Dont you know me? After looking at the dog for awhile, he exclaimed: Why, Hero, is this you? Then the poor creature danced, and capered about, and licked his old masters hands, and tried in every way to show how glad he was to see him once more. After this, the dog remained by his side. On going to bed at night, Hero followed him to his room. When he was about to undress, the dog seized the skirt of his coat, and drew his master towards the door of a closet that opened into that room. The door was fastened, but, after a great deal of trouble, he contrived to get it open, when, to his surprise and horror, he found the dead body of a murdered man there. He saw in a moment what sort of a place he was in, and what he might expect that night. He made preparations to defend himself as well as he could. He had a pair of double-barreled pistols with him, and he saw that they were loaded, and primed, and ready for use. Then he fastened his door, and piled up all that was movable in the room against the door. Then he sat down to wait for the murderers, for he was sure they would come. Towards midnight, he heard steps in the entry. Then the handle of his door was tried. Finding it fastened, they knocked. Whos there? he asked. Open the door, was the answer. What do you want? We want to come in. You cant come in. We must come in. Then get in the best way you can, and Ill shoot the first man that enters. They sent for an axe to break through the door. While waiting for the axe, the gentleman heard a carriage drive by. He opened the window and called for help. The carriage stopped. Four men jumped out of it. By their help, the gentleman was relieved from his danger. The men who kept the house were caught and tried. It was found that they had killed a number of persons in that way. Some of them were hung and the rest put in prison. Of course Hero was taken back to his old home, and treated as such a faithful creature deserved to be. And when he died, his master had him buried, and a monument erected over him which told of his faithfulness. And surely the God who can protect His people in such strange ways may well say: I am thy shield. Ill. This is the best shield, because it is so READY. In the days when shields were used, a soldier was not able to keep his shield all the time in a position to defend himself. But it is different with the best shield. Jesus, our shield, has an arm that is never weary. By day and by night, at home and abroad, He is our shield; and He is always ready to protect and keep us. There is a story told of William, Prince of Orange, known as William the Silent, which illustrates this part of our subject very well. He lived about three hundred years ago. He was the governor of Holland. That is a little country, but its people have always been very brave. Philip II, who was then King of Spain, was one of the most powerful kings in the world at that time. He was trying to conquer Holland, and to make the Dutch, who lived there, give up their Protestant religion and become Roman Catholics. He sent an army into this country to conquer it; but, led on by their noble Prince, the Dutch people struggled like heroes for their liberty and their religion. When the King of Spain found that he could not conquer the Prince of Orange in battle, he tried to get rid of him in another way. He offered a large sum of money to anyone who would kill him. There are always bad men to be found who will do as wicked a thing as this for money. Some Spanish soldiers, who wanted to get this reward, made up their minds to try to kill the prince. One dark night, they managed to pass by the sentinels, and were going directly towards the tent in which the prince was sleeping. They were near the tent. Their daggers were drawn. They were treading very cautiously, so as not to be heard. But the prince had a faithful little dog, that always slept at the foot of his masters bed. He heard the tread of the murderers, although they were coming so carefully. He jumped up and began to bark. This wakened his master. He sprang up in bed, seized his pistol, and cried: Halt! who comes there? When the murderers found that the prince was awake, they turned and fled. And thus that little dog saved his masters life. The prince was asleep, and could not protect himself. But He who says, I am thy shield, was there to protect him. He is the best shield, because He is always ready. A dear little English boy, named Bennie, lay sleeping in the shady verandah of his Indian home. The nurse who had been trusted with him had neglected her charge, and left him while he was asleep. A great fierce tiger, prowling in search of prey, finding the village very quiet, had ventured in among the dwellings. The English gentlemen were all absent; the natives were in the rice fields, and the ladies were taking their rest during the heat of the day. The tiger crept noiselessly past the quiet house, until he saw the sleeping child. Then, with one bound, he sprang upon him, grasped the flowing white robe of the child in his teeth, and darted off with it to his native jungle. Having secured his prize, he laid it down; and, as the kitten often plays with a captive mouse before devouring it, so the tiger began sporting with the child. He walked round and round him; laid first one paw and then another gently on his plump little limbs, and looked into the boys beautiful face, as if his savage heart was almost melted by its sweetness. There was a brave little heart in Bennie, for he did not seem to be at all alarmed by his strange companion. He was well-used to Nero, the large black house dog; the ponies were his chief favourites; and he felt inclined to look on the tiger as if he were only Neros brother. And when the tiger glared at him with his great fiery eyeballs, or when the sight of his dreadful teeth made his heart beat for a moment, he only returned the gaze, saying in baby language: Im not afraid of you, for Ive got a father! You cant hurt Bennie–Bennies got a mamma! Oh, if we could only have the same trust in our heavenly Father, how well it would be for us! All this time, while her darling boy was in such dreadful danger, his mother was sleeping. The faithless nurse returned by-and-by, to find the child gone. In her fright, she flew from house to house in search of him. But the Eye that never sleeps was watching that dear child. The best shield was stretched over him. An aged native had heard the tiger give a low, peculiar growl, from which he knew that he had seized some prey. Taking his gun, he followed in his trail till he came near him. Then he hid himself carefully behind the bushes. He saw the terrible creature playing with the child, and dreaded every moment to see him tear it to pieces. He watched his opportunity to fire, fearful lest the ball intended for the tiger should hit the child. The proper moment came. He took his aim, and fired. The tiger leaped, gave a howl of pain, ran a few steps, and fell dead by the side of the now frightened child. It was He who said, I am thy shield, who watched over and protected that little one in such an hour of fearful danger. This is the best shield, for three reasons.
In the first, because it is so large; in the second, because it is so safe; and in the third place, because it is so ready. Let us be sure that we make Jesus our friend. Then, wherever we go and wherever we stay, we shall be safe, because we shall have this best shield for our protection. Remember that Jesus has said, I am thy shield. (R. Newton, D. D.)
The terribleness of God the good mans security
When the good man sees God wasting the mountains and the hills, and drying up the rivers, he does not say, I must worship Him, or He will destroy me; he says, The beneficent side of that power is all mine; because of that power I am safe; the very lightning is my guardian, and in the whirlwind I hear a pledge of benediction. The good man is delivered from the fear of power; power has become to him an assurance of rest; he says, My Father has infinite resources of judgment, and every one of them is to my trusting heart a signal of unsearchable riches of mercy. (J. Parker, D. D.)
God our shield
There are two main things that man needs in this world: he needs protection and the fulfilment of his desires and labours, a negative and a positive, a shield and a reward, something to protect him while in the battle, something to reward him when it is over. This promise is silently keyed to the note of struggle as underlying life, the conception of life that the wise have always taken. Life is not mere continuance or development; it is not a harmony, but a struggle. It continues, it develops, it may reach a harmony, but these are not now its main aspects. It is this element of struggle that separates us from other creations. A tree grows, a brute develops what was lodged within it; but man chooses, and choice by its nature involves struggle. It is through choice and its conflicts that man makes his world, himself, and his destiny; for in the last analysis character is choice ultimated. The animals live on in their vast variety and generations without changing the surface of the earth, or varying the sequences wrought into their being; but man transforms the earth, and works out for himself diverse histories and destinies. It is this nobler view of man, as choosing and struggling, that makes it needful he should have protection in the world. If he were only an animal he might be left to nature, for nature is adequate to the needs of all within her category; but transcending, and therefore lacking full adjustment to nature, he needs care and help beyond what she can render, He finds himself here set to do battle, life based and turning on struggle; but nature offers him no shield fit to protect him, nor can nature reward him when the struggle is over. She has no gifts that he much cares for, she can weave no crown that endures, and her hand is too short to reach his brow. There is a better philosophy back here in the beginnings of history, the beginnings also of true, full life. Abram is the first man who had a full religious equipment. He had open relations to God; he had gained the secret of worship; he had a clear sense of duty, and a governing principle, namely, faith or trust in God. It starts out of and is based on this promise of God to be his shield and reward. His sense of God put his life before him in all its terrible reality; it is not going to be an easy matter to live it. Mighty covenants are to be made; how shall he have strength to keep them? He is to become the head of a separate nation; how can he endure the isolation necessary to the beginning? He is to undergo heavy trials and disappointments; how shall he bear them? He is promised a country for his own, but he is to wander a citizen of the desert all his days, and die in a land not yet possessed; how can he still believe with a faith that mounts up to righteousness? Only through this heralding promise: I am thy shield, and thy exceeding great reward. When you are in trouble I will protect you. When you fail of earthly rewards I will be your reward. But Abrams life, in its essential features, was not exceptional. I do not know that it was harder to live than yours or mine. I do not know that his duties were more imperative, his doubts more perplexing, his disappointments and checks severer than those encountered by us all today. He needed and we need two things to carry us through, protection and fulfilment of desires, shield and reward. Let us now look at the first of these two things with something more of detail.
1. We need protection against the forces of nature. In certain aspects nature is kind to us and helps us; she strives to repair any injury she may do to us; she is often submissive and serves us with docility. But in other respects she is cruel and unsparing, and her general aspect is that of a power over us rather than under us. I confess that I should be filled with an unspeakable dread if I were forced to feel that I was wholly shut up in nature. We are constantly brought face to face with its overpowering and destroying forces, and we find them relentless. We may outwit or outmaster them up to a certain point, but beyond that we are swept helpless along their fixed and fatal current. But how does God become a shield against them? Only by the assurance that we belong to Himself rather than to nature. When that assurance is received, I put myself into His larger order; I join the stronger power and link myself to its fortunes. It makes a great difference practically, which side we take. If the material world includes me, then I have no shield against its relentless forces, its less than brute indiscrimination, its sure finiteness or impersonal and shifting continuance. Then I am no more than one of its grains of dust, and must at last meet the fate of a grain of dust. But if spirit has an existence of its own, if there is a spiritual order with God at its head and with freedom for its method, then I belong to that order, there is my destiny, there is my daily life. My faith in that order and its Head is my shield when the forces of nature assault me and its finiteness threatens to destroy me.
2. We need a shield against the inevitable evils of existence. Sooner or later there comes a time to every one of us when we are made to feel not only that we at weaker than nature, but that there is an element of real or apparent evil in our lore There dawns on us a sense of mortality peculiarly real. The tables are turned with us. Heretofore life, the world, the body–all have been for us; now they are against us, they are failing us; the shadow of our doom begins to creep upon us. How real this experience is every thoughtful person of years well knows. It has in it, I verily believes more bitterness than death itself. It is the secret of the sadness of age. And there is every reason why this experience should be sad. It is necessarily so until we can meet it with some larger truth and fact. Along with this decadence of powers comes a greater evil–an apprehension of finiteness. In our years of wholeness and strength there is no such apprehension. Life carries with it a mighty affirmation of continuance, but when life weakens it begins to doubt itself. But the idea of coming to an end is intolerable; it does not suit our nature or feelings; it throws us into confusion; we become a puzzle to ourselves; we cannot get our life into any order or find for it any sufficient motive or end, and so it turns into a horrible jest, unless we can ground ourselves on some other conception. But the sense of finiteness presses on us with increasing force; it seems to outmaster the infinite, and even to assert its mastery in the process at work within us. It is here that we need a shield to interpose against the horrible suggestions of this last battle of life. And it is just here that God offers Himself as such a shield–God Himself in all the personality of His being–the I Am–Existence. The name itself is an argument; existence is in question, and here is Existence itself saying to a mortal man, I am your shield. Between ourselves longing for life, and this devouring sense of finiteness, stands God–a shield. I made you, He says, but you shall not perish because I put you into a perishing body. Because I made you you cannot perish. Because I am the ever-living God you shall live also.
3. God is a shield against the calamities of life. It is rarely that one gets far on in life without seeing many times when it is too hard to be borne. For vast multitudes life is unutterably sad and bitter, for many others it is dull and insipid, for others one long disappointment, for none is it its own reward. It will always wear this aspect to the sensitive and the thoughtful unless some other element or power is brought in. Man cannot well face life without some shield between. He may fight ever so bravely, but the spears of life will be too many and too sharp for him. And no shield will thoroughly defend him but God. The lowest, by its very condition, demands the highest; the weakest calls out for the strongest–none but the strongest can succour the weakest; the saddest can be comforted only by the most blessed; the finite can get deliverance from its binding and torturing condition only in the eternal one.
4. God is a shield against ourselves. It is, in a certain sense, true of us all that we are our own worst enemies. It is the last and worst result of selfishness that it leaves one alone with self, out of all external relations, sealed up within self-built enclosures. A very fair and seemly life may end in this way. If self be the central thought, it ends in nothing but self, and when this comes about we find that self is a poor companion. One of the main uses of God, so to speak, is to give us another consciousness than that of self–a God consciousness. It was this that Christ made the worlds salvation, not breaking the Roman yoke, not instituting a new government or a new religion, not revealing any formal law or secret of material prosperity, or any theory of education or reform, but simply making plain a fact, assuring the world that God is, and that He is the Father, and breathing a consciousness of it into men, opening it up to the worlds view, and writing it upon its heart as in letters of His own blood; thus He brought in a God consciousness, in place of a world consciousness and a self-consciousness, this only, but who shall measure its redeeming power! And there is no more gracious, shield-like interposing of God than when He comes in between us and self as a delivering presence. It is the joy of friendship that we are conscious of our friend, and that he draws us away from ourselves. It is the joy of the home that each one is conscious of the other; home life reaches its perfection when parents and children not only love, but pass on to the highest form of love–a steady and all-informing consciousness of one another. It shadows forth the largest form of the truth, God dwelling, not amongst but in men, a shield against themselves. (T. T. Munger.)
The shield
How few duly consider the tremendous dangers to which they are exposed by sin! Flight there is none, for God is everywhere. Resistance there is none, for God has all power. Self is ruin, because self is sin; and sin the cause of the ire. But against all this righteous anger, there is a shield most righteously provided in Christ Jesus. But Gods abhorrence of evil is not our only adversary. There is the evil one, red with the blood of myriads of our race. He lays an ambush at every turn. Now a shower of darts pelts pitilessly. Now the weight of incessant batterings descends. Now a sudden arrow flies swiftly in the dark; and suddenly we fall, ere danger is suspected. He never slumbers, never is weary, never relents, never abandons hope. He deals his blows alike at childhoods weakness, youths inexperience, manhoods strength, and the totterings of age. He watches to ensnare the morning thought. He departs not with the shades of night. By his legions he is everywhere, at all times. He enters the palace, the hut, the fortress, the camp, the fleet. He infests every chamber of every dwelling, every pew of every sanctuary. He is busy with the busy. He hurries about with the active. He sits by each bed of sickness, and whispers into each dying ear. As the spirit quits the tenement of clay, he still draws his bow with unrelenting rage. And where can we find this shelter, but in Jesus? He interposes the might of His intercession: Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat, but I have prayed for thee, that thy faith fail not. His prayers are our victory. Jesus shields us, too, by giving the shield of faith. He is the author and finisher of this grace. Against this all the fiery darts of the wicked are powerless. They touch it, only to be quenched. The sprinkling of His blood is also an impregnable security. Satan sees this and trembles. It is mail which he cannot pierce. This is the one experience of the Church of the firstborn. They are all sorely pressed, but they are more than conquerors, for they overcome by the blood of the Lamb. Thus the evil one touches not the shielded ones of Jesus. The pleasures, too, the luxuries, the honours of high station beat down their countless victims. None can withstand them in human strength. And none can be vanquished, who have the Lord for their breastplate. Moses was tried by their most seductive craft. He might have sat next to the king in royal state. But he endured, as seeing Him who is invisible. And being dead, he tells us, how to drive back this wily troop of fascinations. Mans frown and persecutions threat give deadly wounds. All this fury affrighted Daniel and the captive youths. The tyrants wrath, the burning fiery furnace, the den of raging beasts gaped menacingly on them. But they fled to the Lord. He was their Shield, and they were unharmed in spirit, and in body. Moreover, the Zion-ward path is in the face of batteries, from which hosts of cares and anxieties pour down their envenomed darts. This God is our God forever and ever, He will be our guide even unto death. The soul is surely cased in peace, when it is folded in the arms of Jesus. (Dean Law.)
God a shield
Luther was once asked, Where would you find safety if the Elector of Saxony were to desert you? He replied, Under the shield of heaven. God has engaged to preserve His loving, trusting, and obedient people from all evil; therefore, as we abide under His protection, we may be safe from fear of evil. If God be for us, who can be against us? A good man once had a poisoned cup given him to drink; but the cup fell, its contents were spilled, and the wicked design was frustrated. The angel of the Lord encampeth round about them that fear Him, and delivereth them.
The shield of providence
What a shield God is to His people, and how effectually He can preserve us from all enemies, evils or dangers. When Protestant Holland was almost conquered by Spain, in answer to prayer, God caused the Romish foe to be driven back by the flooding of the country. Lady Huntingdon accepted an invitation to Brussels in 1786, where it was represented she might do much good. On her journey to London she was, however, so detained, that she received letters from the Continent warning her that on her arrival it was intended to put her to death as a heretic and a successful opponent of Romish ignorance and superstition. The Popish nobleman who had invited her dropped down dead on the very day her ladyship had started for London. She ever regarded her delay, etc., as a gracious interposition of Providence in her behalf. And thy exceeding great reward:–
How God is His peoples great reward
I. THAT NOTHING BESIDES GOD CAN BE THE SAINTS REWARD.
1. Nothing on earth can be their reward. The glistering of the world dazzles mens eyes; but, like the apples of Sodom, it doth not so much delight as delude.
2. Heaven itself is not a saints reward: Whom have I in heaven but Thee? (Psa 73:25).
II. HOW IS GOD HIS PEOPLES REWARD? In bestowing Himself upon them. The great blessing of the covenant is, I am thy God. But how doth God give Himself to His people? Is not His essence incommunicable? True, the saints cannot partake of Gods very essence; the riches of the Deity are too great to be received in specie. But the saints shall have all in God, that may be for their comfort: they shall partake so much of Gods likeness, His love, His influence, and irradiations of His glory (1Jn 3:2; Joh 17:26; Joh 17:22), as doth astonish and fill the vessels of mercy, that they run over with joy.
III. HOW GOD COMES TO BE HIS PEOPLES REWARD. Through Jesus Christ; His blood, being the blood of God, hath merited this glorious reward for Act 20:28).
IV. WHEREIN THE EXCEEDING GREATNESS OF THIS REWARD CONSISTS.
1. God is a satisfying reward. I am God Almighty (Gen 17:1): the word for Almighty signifies Him that hath sufficiency. God is a whole ocean of blessedness; which while the soul is bathing in, it cries out in a Divine ecstasy, I have enough. Here is fulness, but no surfeit: I shall be satisfied, when I awake, with Thy likeness (Psa 17:15).
2. God is a suitable reward. The soul, being spiritual, must have something homogeneal and suitable to make it happy; and that is God. Light is not more suitable to the eye, nor melody to the ear, than God is to the soul.
3. God is a pleasant reward. He is the quintessence of delight, all beauty and love. To be feeding upon the thoughts of God is delicious: My meditation of Him shall be sweet (Psa 104:34).
4. God is a transcendent reward. The painter, going to take the picture of Helena, not being able to draw her beauty to the life, drew her face covered with a veil. So, when we speak of Gods excellences, we must draw a veil. He is so super eminent a reward, as that we cannot set Him forth in all His regency and magnificence.
5. God is an infinite reward. And being infinite, these two things follow:
(1) This reward cannot come to us by way of merit. Can we merit God? Can finite creatures merit an infinite reward?
(2) God being an infinite reward, there can be no defect or scantiness in it. There is no want in that which is infinite. Some may ask, Is God sufficient for every individual saint? Yes; if the sun, which is but a finite creature, disperseth its light to the universe, then much more God, who is infinite, distributes glory to the whole number of the elect.
6. God is an honourable reward. Honour is the height of mens ambition. Alas! worldly honour is but a pleasing fancy. Honour hath oft a speedy burial: but to enjoy God is the head of honour.
7. God is an everlasting reward. Mortality is the disgrace of all earthly things. They are in their fruition surfeiting, and in their duration dying; they are like the metal that glass is made of, which, when it shines brightest, is nearest melting: but God is an eternal reward. Eternity cannot be measured by years, jubilees, ages, nor the most slow motion of the eighth sphere. Eternity makes glory weighty: This God is our God forever and ever Psa 48:14).
INFORMATION.
1. Hence it is evident, that it is lawful to look to the future reward. God is our reward; is it not lawful to look to Him?
2. If God be such an exceeding great reward, then it is Hot in vain to engage in His service.
3. See the egregious folly of such as refuse God. Israel would none of Psa 81:11). Is it usual to refuse rewards?
4. If God be such an immense reward, then see how little cause the saints have to fear death. Are men afraid to receive rewards? There is no way to live but by dying.
EXHORTATION.
1. Believe this reward. Look not upon it as a platonic idea or fancy. Sensualists question this reward, because they do not see it: they may as well question the verity of their souls, because, being spirits, they cannot be seen. Where should our faith rest, but upon a Divine testimony?
2. If God be such an exceeding great reward, let us endeavour that He may be our reward. God, even our own God, shall bless us (Psa 67:6). He who can pronounce this Shibboleth, my God, is the happiest man alive.
3. Live every day in the contemplation of this reward. Be in the altitudes. Think what God hath prepared for them that love Him! O that our thoughts could ascend!
4. This may content Gods people: though they have but little oil in the cruse, and their estates are almost boiled away to nothing, their great reward is yet to come. Though your pension be but small, your portion is large. If God be yours by deed of gift, this may rock your hearts quiet.
5. If God be so great a reward, let such as have an interest in Him be cheerful. God loves a sanguine complexion: cheerfulness credits religion.
6. If God be an exceeding great reward, let such as have hope in Him long for possession. Though it should not be irksome to us to stay here to do service, yet we should have a holy longing till the portion comes into our hand. This is a temper becoming a Christian–content to live, desirous to Php 1:23-25).
7. Let such as have God for their exceeding great reward, be living organs of Gods praise. Thou art my God, and I will praise Thee (Psa 118:28).
CONSOLATION. Will God Himself be His peoples reward? This may be as bezoar stone, to revive and comfort them.
1. In cases of losses. They have lost their livings and promotions for conscience sake! but as long as God lives, their reward is not lost Heb 10:34).
2. It is comfort in case of persecution. The saints reward will abundantly compensate all their sufferings. TERROR TO THE WICKED. Here is a Gorgons head to affright them. They shall have a reward, but vastly different from the godly. All the plagues in the Bible are their reward: Destruction shall be to the workers of iniquity (Pro 10:29). God is their rewarder, but not their reward. The wages of sin is death Rom 6:23). They who did the devils work, will tremble to receive their wages. (T. Watson, M. A.)
God the reward of His people
Dionysius caused musicians to play before him, and promised them a good reward. When they came for their reward, he told them they had already had it in their hopes of it. God does not disappoint His servants. Christ says, My reward is with Me. (J. Parker, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XV
God appears to Abram in a vision, and gives him great
encouragement, 1.
Abram’s request and complaint, 2, 3.
God promises him a son, 4;
and an exceedingly numerous posterity, 5.
Abram credits the promise, and his faith is counted unto
him for righteousness, 6.
Jehovah proclaims himself, and renews the promise of Canaan
to his posterity, 7.
Abram requires a sign of its fulfilment, 8.
Jehovah directs him to offer a sacrifice of five different
animals, 9;
which he accordingly does, 10, 11.
God reveals to him the affliction of his posterity in
Egypt, and the duration of that affliction, 12, 13.
Promises to bring them back to the land of Canaan with
great affluence, 14-16.
Renews the covenant with Abram, and mentions the
possessions which should be given to his posterity, 18-21.
NOTES ON CHAP. XV
Verse 1. 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 debar Yehovah, translated here word of the Lord, means the same with the of St. John, Joh 1:1, and, by the Chaldee paraphrases in the next clause, called meimeri, “my word,” and in other places meimera daiya, the word of Yeya, a contraction for Jehovah, which they appear always to consider as a person; and which they distinguish from 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, machazeh, from 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, c. 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 Ge 15:2, upon which God appears and says, I am thy shield, and thy exceeding great reward. The patriarch then, Ge 15:3, freely opens the anxious apprehension of his heart, Behold, to me thou hast given no seed, &c., upon which God proceeds to assure him of posterity.”
I am thy shield, &c.] 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, 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, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God anciently revealed himself to men two ways; either,
1. When the man was asleep, in a dream; or,
2. In a vision, Num 12:6, when he was awake: and this either,
1. When he was rapt into an ecstasy, wherein his senses are idle, but his mind is active and elevated to the contemplation and understanding of what God reveals. See Num 12:6-8; 24:4; Isa 1:1; Act 10:10-11. Or,
2. When the thing was manifested by an external representation. So here, God seems to have appeared to Abram in the shape of a man, as he did Gen 18:1-33, as may be gathered from Gen 15:5,10.
Fear not, Abram; neither the return of those enemies whom thou hast smitten and provoked, nor the envy of thy neighbours for this glorious victory, nor for thy own desolate condition. Seeing thou didst trust to my protection, I will be a shield or a protector to thee; and seeing thou didst so honourably and for my sake reject other rewards, taken by thyself, and offered by the king of Sodom, thou shalt be no loser by it; I will abundantly recompense all thy piety to me, and charity to thy afflicted kinsman Lot, and thy liberality towards others: I will bless thee with all sorts of good things, as well as defend thee from all evil; which two things make a man completely happy.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. After these thingstheconquest of the invading kings.
the word of the Lordaphrase used, when connected with a vision, to denote a propheticmessage.
Fear not, AbramWhenthe excitement of the enterprise was over, he had become a prey todespondency and terror at the probable revenge that might bemeditated against him. To dispel his fear, he was favored with thisgracious announcement. Having such a promise, how well did it becomehim (and all God’s people who have the same promise) to dismissfears, and cast all burdens on the Lord (Ps27:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
The words of Jehovah run thus: “ Fear not, Abram: I am a shield to thee, thy reward very much.” 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? , synonymous with (Zep 2:9), possession, or the seizure of possession, is chosen on account of its assonance with . , 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 , on account of its position before , cannot be taken grammatically as equivalent to .
(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 ( in distinction from , 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. , from to continue and the preserve, to be firm and to confirm, in Hiphil to trust, believe ( ), 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 (e.g., Deu 9:23), but more frequently with (Num 14:11; Num 20:12; Deu 1:32), “to believe the Lord,” and “to believe on the Lord,” to trust in Him, – , as the apostle has more correctly rendered the 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. , 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 , 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| God’s Covenant with Abram. | B. C. 1913. |
1 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.
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. lv. 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, 2 Cor. vii. 5. (2.) God takes cognizance of his people’s fears though ever so secret, and knows their souls, Ps. xxxi. 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 1 Chron. xvii. 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, 1 Cor. ii. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
GENESIS – CHAPTER FIFTEEN
Verses 1-6:
Abram lived peaceably among his neighbors. He had evidently attained a high reputation because of his victory over Chedorlaomer and his allies. He was a very wealthy chieftain. But this was all useless without an heir to inherit it all. God spoke to Abram in a vision to assure him of His own adequacy. Abram’s concern is evident in his reference to the one who would legally inherit his wealth: his steward Eliezer of Damascus. Abram’s plea reveals his natural desire for an heir, his own child; his struggle to believe God’s promises in the face of impossible odds; and his hope that what God had promised He would eventually perform.
Eliezer, “God is help,” was likely a native of Damascus who had joined Abram on his journey from Haran to Canaan, and who rose to the position of chief administrator (steward) of all Abram had. “One born in my house” is literally “the son of my house.” It does not mean that Eliezer was born in Abram’s household, but that he was over the household. He was likely the servant Abram sent in later years to bring back from Haran a bride for Isaac (Ge 24:2).
God reassured Abram that He would in due time fulfill His promise to give him a son of his own. The offspring of this promised son would be as numerous as the stars of heaven.
Fuente: Garner-Howes Baptist Commentary
1. The word of the Lord came. When Abram’s affairs were prosperous and were proceeding according to his wish, this vision might seem to be superfluous; especially since the Lord commands his servant, as one sorrowful and afflicted with fear, to be of good courage. Therefore certain writers conjecture, that Abram having returned after the deliverance of his nephew, was subjected to some annoyance of which no mention is made by Moses; just as the Lord often humbles his people, lest they should exult in their prosperity; and they further suppose that when Abram had been dejected he was again revived by a new oracle. But since there is no warrant for such conjecture in the words of Moses, I think the cause was different. First, although he was on all sides applauded, it is not to be doubted that various surmises entered into his own mind. For, not withstanding Chedorlaomer and his allies had been overcome in battle, yet Abram had so provoked them, that they might with fresh troops, and with renewed strength, again attack the land of Canaan. Nor were the inhabitants of the land free from the fear of this danger. Secondly, as signal success commonly draws its companion envy along with it, Abram began to be exposed to many disadvantageous remarks, after he had dared to enter into conflict with an army which had conquered four kings. An unfavourable suspicion might also arise, that perhaps, by and by, he would turn the strength which he had tried against foreign kings, upon his neighbors, and upon those who had hospitably received him. Therefore, as the victory was an honor to him, so it cannot be doubted, that it rendered him formidable and an object of suspicion to many, while it inflamed the hatred of others; since every one would imagine some danger to himself, from his bravery and good success. It is therefore not strange, that he should have been troubled, and should anxiously have revolved many things, until God animated him anew, by the confident expectation of his assistance. There might be also another end to be answered by the oracle; namely, that God would meet and correct a contrary fault in his servant. For it was possible that Abram might be so elated with victory as to forget his own calling, and to seek the acquisition of dominion for himself, as one who, wearied with a wandering course of life and with perpetual vexations, desired a better fortune, and a quiet state of existence. And we know how liable men are to be ensnared by the blandishments of prosperous and smiling fortune. Therefore God anticipates the danger; and before this vanity takes possession of the mind of the holy man, recalls to his memory the spiritual grace vouchsafed to him to the end that he, entirely acquiescing therein, may despise all other things. Yet because this expression, Fear not, sounds as if God would soothe his sorrowing and anxious servant with some consolation; it is probable that he had need of such confirmation, because he perceived that many malignantly stormed against his victory, and that his old age would be exposed to severe annoyances. It might however be, that God did not forbid him to fear, because he was already afraid; but that he might learn courageously to despise, and to account as nothing, all the favor of the world, and all earthly wealth; as if he had said, ‘If only I am propitious to thee, there is no reason why thou shouldst fear; contented with me alone in the world, pursue, as thou hast begun, thy pilgrimage; and rather depend on heaven, than attach thyself to earth.’ However this might be, God recalls his servant to himself, showing that far greater blessings were treasured up for him in God; in order that Abram might not rest satisfied with his victory. Moses says that God spoke to him in a vision, by which he intimates that some visible symbol of God’s glory was added to the word, in order that greater authority might be given to the oracle. And this was one of two ordinary methods by which the Lord was formerly wont to manifest himself to his prophets, as it is stated in the book of Numbers, (Gen 12:6.)
Fear not, Abram. Although the promise comes last in the text, it yet has precedence in order; because on it depends the confirmation, by which God frees the heart of Abram from fear. God exhorts Abram to be of a tranquil mind; but what foundation is there for such security, unless by faith we understand that God cares for us, and learn to rest in his providence? The promise, therefore, that God will be Abram’s shield and his exceeding great reward, holds the first place; to which is added the exhortation, that, relying upon such a guardian of his safety, and such an author of his felicity, he should not fear. Therefore, to make the sense of the words more clear, the causal particle is to be inserted. ‘Fear not, Abram, because I am thy shield.’ Moreover, by the use of the word “shield,” he signifies that Abram would always be safe under his protection. In calling himself his “reward,” He teaches Abram to be satisfied with Himself alone. And as this was, with respect to Abram, a general instruction, given for the purpose of showing him that victory was not the chief and ultimate good which God had designed him to pursue; so let us know that the same blessing is promised to us all, in the person of this one man. For, by this voice, God daily speaks to his faithful ones; inasmuch as having once undertaken to defend us, he will take care to preserve us in safety under his hand, and to protect us by his power. Now since God ascribes to himself the office and property of a shield, for the purpose of rendering himself the protector of our salvation; we ought to regard this promise as a brazen wall, so that we should not be excessively fearful in any dangers. And since men, surrounded with various and innumerable desires of the flesh, are at times unstable, and are then too much addicted to the love of the present life; the other member of the sentence follows, in which God declares, that he alone is sufficient for the perfection of a happy life to the faithful. For the word “reward” has the force of inheritance, or felicity. Were it deeply engraven on our minds, that in God alone we have the highest and complete perfection of all good things; we should easily fix bounds to those wicked desires by which we are miserably tormented. The meaning then of the passage is this, that we shall be truly happy when God is propitious to us; for he not only pours upon us the abundance of his kindness, but offers himself to us, that we may enjoy him. Now what is there more, which men can desire, when they really enjoy God? David knew the force of this promise, when he boasted that he had obtained a goodly lot, because the Lord was his inheritance, (Psa 16:6.) But since nothing is more difficult than to curb the depraved appetites of the flesh, and since the ingratitude of man is so vile and impious, that God scarcely ever satisfies them; the Lord calls himself not simply “a reward,” but an exceeding great reward, with which we ought to be more than sufficiently contented. This truly furnishes most abundant material, and most solid support, for confidence. For whosoever shall be fully persuaded that his life is protected by the hand of God, and that he never can be miserable while God is gracious to him; and who consequently resorts to this haven in all his cares and troubles, will find the best remedy for all evils. Not that the faithful can be entirely free from fear and care, as long as they are tossed by the tempests of contentions and of miseries; but because the storm is hushed in their own breast; and whereas the defense of God is greater than all dangers, so faith triumphs over fear.
Fuente: Calvin’s Complete Commentary
ABRAHAMTHE FRIEND OF GOD
Gen 11:10 to Gen 25:10.
ONE week ago we gave this hour to a study in Genesis, our subject being, The Beginnings. The birds-eye view of ten chapters and ten verses brought us to Babel, and impressed upon us the many profitable lessons that come between the record of creation and the report of confusion.
Beginning with the 10th verse of the 11th chapter of Genesis (Gen 11:10), and concluding with the 10th verse of the 25th chapter (Gen 25:10), we have the whole history of Abraham, the friend of God; and while other important persons, such as Sarai, Hagar, Lot, Pharaoh, Abimelech, Isaac, Rebecca and even Melchisedec appear in these chapters, Abraham plays altogether the prominent part, and aside from Melchisedec, the High Priest, is easily the most important person, and the most interesting subject presented in this inspired panorama. It may be of interest to say that Abraham lived midway between Adam and Jesus, and such was his greatness that the Chaldeans, East Indians, Sabeans and Mohammedans all join with the Jew in claiming to be the offspring of Abraham; while it is the Christians proud boast that he is Abrahams spiritual descendant.
It is little wonder that all these contend for a kinship with him whom God deigns to call His friend. The man who is a friend of God is entitled to a large place in history. Fourteen chapters are none too many for his record; and hours spent in analyzing his character and searching for the secrets of his success are hours so employed as to meet the Divine approval.
The problem is how to so set Abrahams history before you as to make it at once easy of comprehension, and yet thoroughly impress its lessons. In trying to solve that question it has seemed best to call attention to
THE CALL AND THE COVENANT.
Now the Lord had said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy fathers house, unto a land that I will show thee, and I will make of thee a great nation, and I will bless thee, and make thy name great, and thou shalt be a blessing; and I will bless them that bless thee, and curse him that curseth thee, and in thee shall all the families of the earth be blessed (Gen 12:1-3).
Did you ever stop to think of the separations involved in this call?
It meant a separation from home. From thy fathers house. How painful that call is, those of us who have passed through it perfectly understand; and yet many of us have gone so short a distance from home, or else have made the greater journey with such extended stops, that we know but little how to sympathize with Abrahams more effective separation from that dear spot. To go from Chaldea to Canaan in that day, from a country with which he was familiar to one he had never seen; and from a people who were his own, to sojourn among strangers, was every whit equal to William Careys departure from England for India. But as plants and flowers have to be taken from the hot-bed into the broad garden that they may best bring forth, so God lifts the subject of His affection from the warm atmosphere of home-life and sets him down in the far field that he may bring forth fruit unto Him; hence, as is written in Hebrews, Abraham had to go out, not knowing whither he went.
This call also involves separation from kindred. And from thy kindred. In Chaldea, Abram had a multitude of relatives, as the 11th chapter fully shows. Upon all of these, save the members of his own house, and Lot, his brothers son, Abram must turn his back. In the process of time the irreligion of Lot will necessitate also a separation from him. In this respect, Abrahams call is in no whit different from that which God is giving the men and women today. You cannot respond to the call of God without separating yourself from all kin who worship at false shrines; and you cannot make the progress you ought and live in intimate relation with so worldly a professor of religion as was Lot.
We may have marvelled at times that Abraham so soon separated himself from Lot, but the real wonder is that the man of God so long retained his hold upon him. No more difficult task was ever undertaken than that of keeping in the line of service a man who, in the lust of his eyes and the purpose of his heart, has pitched his tent toward Sodom. It is worthy of note that so soon as Abraham was separated from Lot, the Lord said unto him,
Lift up now thine eyes and look from the place that thou art, northward and southward, and eastward and westward, for all the land which thou seest, to thee will I give it and to thy seed forever (Gen 13:14-15).
The men of the broadest view in spiritual things, the men upon whom God has put His choicest blessing, have been from time immemorial men who have separated themselves from idolaters and pretenders that they might be the more free to respond to the call of God, and upon such, God has rested His richest favors.
This call also involves separation from the Gentiles. The Gentiles of Chaldea and the Gentiles of Canaan; from the first he was separated by distance and from the second by circumcision. Gods appeal has been and is for a peculiar people, not that they might be queer, but that He might keep them separatedunspotted from the world. God knows, O so well, how few souls there are that can mingle with the unregenerate crowd without losing their testimony and learning to speak the shibboleth of sinners. Peter was a good man; in some respects greater than Abraham; but Peter in that porch-company was a poor witness for Jesus Christ, while his profanity proved the baneful effect of fellowship with Gods enemies. The call to separation, therefore, is none other than the call to salvation, for if any man love the world, the love of the Father is not in him, for all that is in the world, the lust of the flesh, and the lust of the eyes and the pride of life, is not of the Father but is of the world.
But Gods calls are always attended by
GODS COVENANTS.
As this call required three separations with their sacrifices, so its attendant covenant contained three promised blessings. God never empties the heart without filling it again, and with better things. God never detaches the affections from lower objects without at once attaching them to subjects that are higher; consequently call and covenant must go together.
I will make of thee a great nation. That was the first article in His covenant. To the Jew, that was one of the most precious promises. This ancient people delighted in progeny. The Psalmist wrote, As arrows are in the hand of a mighty man, so are children of the youth. Happy is the man that hath his quiver full of them. They shall not be ashamed, but they shall speak with the enemies in the gate. If our Puritan fathers, few in number and feeble as they were, could have imagined the might and multitude of their offspring, they would have found in the prospect an unspeakable pride, and a source of mighty pleasure. It was because those fathers did, in some measure, imagine the America to come, that they were willing to endure the privations and dangers of their day; but the honor of being fathers of a nation, shared in by a half hundred of them, was an honor on which Abraham had a close corporation, for to him God said,
I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall also thy seed be numbered.
If the heart, parting from parents and home, is empty, the arms into which children have been placed are full; and homesickness, the pain of separation, is overcome when, through the grace of God, one sits down in the midst of his own.
This covenant contained a further promise. I will . . . make thy name great. We may believe that the word great here refers not so much to empty honors as to merited praise. The Jewish conception of such a promise was expressed by Solomon when he said, A good name is rather to be chosen than great riches. And, notwithstanding the fact that our age is guilty of over-estimating the value of riches, men find it difficult to underrate the value of a good name.
Years ago, Jonas Chickering decided to make a better piano than had ever appeared on the market. He spared neither time nor labor in this attempt. His endeavor was rewarded in purity and truthfulness of tone as well as in simplicity of plan, and there came to him the ever-attendant result of success. His name on a piano was that instruments best salesman.
A Massachusetts man, seeing this, went to the Massachusetts legislature and succeeded in getting them to change his name to Chickering, that he might put it upon his own instruments.
As Marden said when referring to this incident, Character has a commercial value.
And, when God promised Abraham to make his name great, He bestowed the very honor which men most covet to this hour.
But the climax of His covenant is contained in this last sentence, In thee shall all the families of the earth be blest. That is the honor of honors! That is the success of all successes! That is the privilege of all privileges!
When Mr. Moody died some man said, Every one of us has lost a friend, and that speaker was right, for there is not a man in America who has not enjoyed at least an opportunity to be better because Moody lived. No matter whether the individual had ever seen him or no; had ever read one of his sermons or no; yet the tidal waves of Moodys work have rolled over the entire land, over many lands for that matter, and even the most ignorant and debased have breathed the better atmosphere on account of him. George Davis claims that Moody traveled a million miles, and addressed a hundred million people, and dealt personally with 750,000 individuals! I think Davis claim is an overstatement, and yet these whom he touched personally are only a tithe of the multitudes blessed indirectly by that evangelism for which Moody stood for forty years. If today I could be privileged to make my choice of the articles of this covenant, rather than be the father of a great nation, rather than enjoy the power of a great name, I would say, Give me the covenant that through me all the nations of the earth should be blessed. Such would indeed be the crowning glory of a life, and such ought to be the crowning joy of a true mans heart.
In the next place, I call your attention to
ABRAHAMS OBEDIENCE AND BLUNDERS.
His obedience was prompt No sooner are the call and covenant spoken than we read,
So Abraham departed as the Lord had spoken unto him (Gen 12:4).
In that his conduct favorably contrasted with the behavior of some other of the Old Testaments most prominent men. Moses was in many respects a model, but he gave himself to an eloquent endeavor to show God that He was making a mistake in appointing him Israels deliverer. Elijah at times indulged in the same unprofitable controversy, and the story of Jonahs criticism of the Divine appointment will be among our later studies. I am confident that Abraham brings before every generation a much needed example in this matter. In these days, men are tempted to live too much in mathematics and to regard too lightly Gods revelations of duty. That is one of the reasons why many pulpits are empty. That is one of the reasons why many a Sunday School class is without a teacher. That is the only reason why any man in this country can say with any show of truthfulness, No man careth for my soul. If the congregations assembled in Gods sanctuary should go out of them, as Abram departed from his home in Haran, to fulfil all that the Lord had spoken unto them, the world would be turned upside down in a fortnight, and Christ would quickly come.
In his obedience Abraham was steadfast also. There are many men who respond to the calls of God; there are only a few who remain faithful to those calls through a long and busy life. There were battles ahead for Abram. There were blunders in store for Abram. There were bereavements and disappointments to come. But, in spite of them all, he marched on until God gathered him to his people. I thank God that such stedfastness is not wholly strange at the present time. When we see professors of religion proving themselves shallow and playing truant before the smaller trials, and we are thereby tempted to join in Solomons dyspeptic lament, All is vanity and vexation of spirit, it heartens one to remember the history that some have made and others are making. Think of Carey and Judson, Jewett and Livingstone, Goddard and Morrison, Clough and Ashmoremen who, through long years, deprivations and persecutions, proved as faithful as was ever Abraham; and so, long as the world shall stand, stedfastness in obedience to the commands of God will be regarded highly in Heaven. Why is it that we so much admire the company of the apostles, and why is it that we sing the praises of martyrs? They withstood in the evil day, and having done all, stood.
Again, Abrams obedience was inspired by faith.
When he went out from Chaldea to come into Canaan, he was not yielding to reason but walking according to revelation. His action was explained in the sentence, He believed in the Lord. Joseph Parker commenting on the world believed as here employed says, This is the first time the word believed occurs in the Bible. * * * * What history opens in this one word. Abram nourished and nurtured himself in God. * * * * He took the promise as a fulfilment. The word was to him a fact. The stars had new meanings to him, as, long before, the rainbow had to Noah. Abram drew himself upward by the stars. Every night they spoke to him of his posterity and of his greatness. They were henceforward not stars only but promises and oaths and blessings.
One great need of the present-day church is a truer trust in God. Oh, for men who like Columbus can let the craft of life float out on the seas of thought and action, and look to the starry heavens for the guidance that shall land them upon newer and richer shores! Oh, for men that will turn their ears heavenward to hear what God will say, and even though His commissions contain sacrifice will go about exercising it! Such men are never forgotten by the Father. We are not surprised to hear Him break forth in praise of Abraham, saying,
Because thou hast done this thing, and hast not withheld thy son, thine only son, m blessing 1 will bless thee, and multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gates of the enemy, and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.
No sacrifice made in faith is ever forgotten, and when Gods rewards for service are spoken, good men always regard them more than sufficient. If you could call up today the souls of Carey, Judson, Livingstone and Morrison, and assemble Clough, Ashmore, Taylor, Powell, Clark, Richards and a hundred others worthy to stand with them, and ask them the question Has God failed in any particular to keep with you any article of His covenant? they would answer in a chorus, No. And has God more than met the expectations of your faith? they would reply without dissent, Yes. As He was faithful to our father Abraham, so He is faithful to the present-day servant.
And yet Abraham, the obedient, was
GUILTY OF BLUNDERING.
Twice he lied, and the third time he approached the utmost limits of truth. He told Sarai to say she was his sister. She was his half-sister, and so he thought to excuse himself by dissembling and keeping back a part. But a lie is not a question of words and phrases! It may be acted as easily as spoken! When God comes to make a report upon your conduct and mine, dissembling will be labeled falsehood, for God does not cover up the sins of men. Somebody has asked, Do you suppose, if the Bible had been written by some learned Doctor, revised by a committee of some eminent scholars, and published by some great ecclesiastical society, we would ever have heard of Noahs drunkenness, of Abrams deception, of Lots disgrace, of Jacobs rascality, of the quarrel between Paul and Barnabas, or of Peters conduct on the porch? Not at all. But when the Almighty writes a mans life, He tells the truth about him.
I heard a colored preacher at Cincinnati say, The most of us would not care for a biography of ourselves, if God was to be the Author of it. Yet the work of the Recording Angel goes on, and as surely as we read today the report of Abrams blunders, we will be compelled to confront our own. Let us cease, therefore, from sin.
But Abrams few blunders cannot blacken his beautiful record. The luster of his life is too positive to be easily dimmed; and like the sun, will continue to shine despite the spots. Run through these chapters, and in every one of the fourteen you will find some touch of his true life. It was Abraham whose heart beat in sweetest sympathy with the sufferings of Hagar. It was Abraham who showed the most unselfish spirit in separating from Lot and dividing the estate. It was Abraham who opened his door to strangers in a hospitality of which this age knows all too little. It was Abram who overcame the forces of the combined kings and snatched Lot out of their hands. It was Abraham whose prayers prevailed with God in saving this same weakkneed professor out of Sodom. It was Abraham who trusted God for a child when Nature said the faith was foolish. It was Abraham who offered that same child in sacrifice at the word, not halting because of his own heart-sufferings. It was Abraham who mourned Sarahs death as deeply as ever any bereft bride felt her loss.
The more I search these chapters, the more I feel that she was right who wrote, A holy life has a voice. It speaks when the tongue is silent and is either a constant attraction or a continued reproof. Put your ear close to these pages of Genesis, and if Abraham does not whisper good to your heart, then be sure that your soul is dead and you are yet in your sins.
There remains time for but a brief review of these fourteen chapters in search of
THEIR TYPES AND SYMBOLS
Abrams call is a type of the Church of Christ. The Greek word for Church means the called-out. Separation from the Chaldeans was essential to Abrams access to the Father, and separation from the world is essential to the Churchs access to God and also essential to its exertion of an influence for righteousness. I believe Dr. Gordon was right when, in The Two-Fold Life he said, The truest remedy for the present-day naturalized Christianity and worldly consecration is to be found in a strenuous and stubborn non-conformity to the world on the part of Christians. With the most unshaken conviction, we believe that the Church can only make headway, in this world, by being loyal to her heavenly calling. Towards Ritualism her cry must be not a rag of popery; towards Rationalism, not a vestige of whatsoever is not of faith; and towards
Secularism, not a shred of the garment spotted by the flesh. The Bride of Christ can only give a true and powerful testimony in this world as she is found clothed with her own proper vesture even the fine linen clean and white, which is the righteousness of the saints.
Isaacs offering is a type of Gods gift of Jesus. He was an only son and Abraham laid him upon the altar of sacrifice. And, if one say that he fails as a type because he passed not through the experience of death, let us remember what is written into Heb 11:17 following,
By faith Abraham when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son, *** accounting that God was able to raise him up even from the dead, from whence also he received him, in a figure.
It might be written in Scripture, Abraham so believed God that he gave his only begotten son, for Gods sake. It is written in Scripture, God so loved the world that He gave His only Begotten Son that whosoever believeth in Him should not perish, but have everlasting life.
Melchisedec is a type of our High Priest, Jesus Christ. His record in Gen 14:18-20 is brief, but the interpretation of his character in Hebrews 7 presents him as either identical with the Lord Himself, or else as one whose priesthood is the most perfect type of that which Jesus Christ has performed, and performs today for the sons of men.
In Sodom, we find the type of the days of the Son of Man. Of it the Lord said,
Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me.
Jesus Christ referred to that city and likened its condition to that which should obtain upon the earth at the coming of the Son of Man, saying, As it was in the days of Lot, they did eat; they drank; they bought; they sold; they planted; they builded; but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven and destroyed them all, even thus shall it be in the day when the Son of Man is revealed.
The newspapers some time ago reported great religious excitement in a Southern city through the work of two evangelists. Doctors said, We will prescribe no more liquor for patients, druggists said, We will sell no more liquor as a beverage; gamblers gave up their gambling; those called the toughs of the town turned to the Lord; the people of means put off their jewels, changed their frivolous clothes to plainer style; and wherever one went he heard either the singing of hymns or the utterance of prayers, and a great newspaper said this had all come about because the people in that little college town expected the speedy return of Christ. You may call it fanaticism, if you will, and doubtless there would be some occasion, and yet call it what you may, this sentence will remain in the Scriptures, Therefore, be ye also ready, for in such an hour as ye think not, the Son of Man cometh.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.
Gen. 15:1. The word of the Lord came to Abram.] Heb. There was a word of Jehovah to Abram. The force of the expression is, that the word efficaciously was; was made to be. This is the first instance in which the phrase, word of the Lord is applied to a Divine communication. Vision. Chal. In a prophecy. Prophets from the earliest times were called seers. (1Sa. 9:9., 2Sa. 24:11.) I am thy shield. The personal pronoun is emphatic. Thy exceeding great reward. The LXX renders, Thy reward shall be exceeding great, a translation favoured by the Heb. accents.
2. Lord God.] Heb. Jehovah Lord. The name Adonai is here used for the first time. It denotes one who has authority; and, therefore, when applied to God, the supreme Lord. Seeing I go childless. Heb. I am going childless, i.e., I am going out of the world in this condition. The steward of mine house. Heb. The son of possession of my house, i.e., heir, into whose hands Abrams possessions must descend in consequence of his childless condition. This Eliezer of Damascus. Though he is said to have been in Abrams house (Gen. 15:4), yet his parentage was of this Gentile city; and Abram refers to it as conveying a reflection on his forlorn and desolate case. This is commonly supposed to have been the same servant as in ch. Gen. 24:2 (Jacobus).
Gen. 15:3. One born in mine house.] This is not to be taken literally; but has the deeper meaning of one attached to, or a dependent of his housean expression designating the most esteemed servant who was on the way to become his heir.
Gen. 15:6. Believed in the Lord] Heb. Jehovah. The Heb. term aman, from which we have our word amen, meaning to be sure, and then to be assured, or confide in. (Jacobus). Counted. Heb. word signifies to think, devise, and then to reckon or impute, i.e., to set to ones account. Applied also to reckoning iniquity at law (Lev. 7:18, 2Sa. 19:19, 2Ki. 12:15). Righteousness, or justification.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 15:1-6
THE RATIONALE OF FAITH IN GOD
The central thought here is the faith which Abram had in God, and by which he attained to righteousness. That faith was not the spontaneous product of his soul, but rather the blessed result of Gods gracious dealings with him. Faith is not a special creation; it has an ancestry. It is a living thing, and derives its life from other lives. The history of Abram shows that our act of faith implies certain previous advances towards us on the part of God.
I. Faith in God supposes a Divine revelation. Abram here appears as a prophet, for he was visited by the word of the Lord. The Lord revealed to the patriarch certain relations in which He stood to him, and His power and willingness to bless him. We can have no religious faith without a Divine revelation, for faith must have some sufficient object in which to repose. The beginningthe first generating principle of all spiritual religionis the Word of the Lord. Faith cometh by hearing, and hearing by the Word of God. The voice of God, mans hearkening to that voice, and his belief thence arisingthese are the links in the golden chain of human salvation. God speaks, man listens, and the heart believes. From the nature of the Divine utterance to Abram we learn the character of that revelation which is able to win the confidence of mans heart, and therefore to produce true faith.
1. We must have a Revelation of a Personal God. A word must come to us embodying a thought of the Supreme Mind. It is not enough that we feel the impressions of some mysterious Power pervading all things. We can have no true faithin the sense of loving trust and confidencein an universal Principle of Nature, or in a Force, or in Law. These abstractions are too remote, severe, and relentless for the heart of man. Our souls cry out for the Living God.
2. That revelation must exhibit God in loving relations to man. If God had no merciful designs towards man, no willingness to protect him from evil, or to bestow good, His revealed word could only have the effect of increasing mans sense of helplessness and his misery. That Being who is to win the loving trust and confidence of the human heart must in Himself be lovable. Goodness is the very essence of the Divine naturethe reason of the Divine name. Good and God are only different forms of the same word. The word which came to Abram brought him such a message of God as would encourage him to exercise the strongest faith. Not only was Gods kindness revealed to the patriarch, but also His sufficiency. Unless there is power to perform, the mere disposition to do good must leave many evils untouched; but kindness allied with might is an effective power of blessing. It was not only as good, but also as all-sufficient, that God revealed Himself to this father of believers.
(1) As able to protect him from all evil. Man in this world is exposed to many dangers which threaten his comfort and peace of minddangers from the malice of the wicked, from natural evils which hurt the body, and most of all from those spiritual evils, which hurt the soul. While he stands in dread of these he cannot perform that loving and cheerful service which should be rendered to God. Fearin the sense of the dread of some hostile powerparalyses. If man is to serve God in the willing obedience of love he must be assured of protection from all evil. Hence the Divine message to Abram was prefaced with the assuring words, Fear not. Therefore Abram could hear with a calm confidence the promise, I am thy shield. God is a defence; and from the comfort of this truth the believer takes courage to perform his duty. This protection is one of the first gifts of Gods salvation, and clears the ground for His service. When we are delivered out of the hand of our enemies, we can serve Him without fear, in holiness and righteousness before Him all the days of our life (St. Luk. 1:74-75).
(2) As a sufficient portion. Abram was not referred to many sources from which he might expect deliverance and blessing. He was only pointed to one all-sufficient source. All the good which his soul could feel and know was summed up in that one promise, I am thy exceeding great reward (Gen. 15:1). He who believes in God is saved from the distressing perplexity of making up the fund of his souls blessedness out of portions collected from different quarters. There is one fountain of good, for there is one God. When God is the portion of our inheritance, we can want nothing. Thus the unity of the Divine Nature is the simplification of duty. And it saves the mind and soul from distraction when we have only to look to one Divine source and be blest. He who possesses God has a satisfying reward, and can neither desire nor want more.
II. The act of faith rests upon a Divine promise. To Abram the promise was that he should have an heir, and that his seed should be as the number of the stars of heaven (Gen. 15:4-5). This promise really contained the germ of all human salvation; but in this simple and undeveloped form Abram believed it, and that act is declared by an inspired authority to be an act of faith. At a great crisis in his life Abram cast himself entirely upon God and trusted His word of promise; and though he could not know what immense blessings were hidden in that word, yet his receiving it and acting upon it was genuine faith. The Divine promise is necessary to each act of faith. For
1. Faith is the present realisation of some good which we hope for. We rest that hope upon the promise of God; but this is more than hope to us, it is a present reality. Faith substantiates the promises of Godmakes them the solid and fixed possessions of the soul.
2. Without a Divine promise, faith becomes mere adventure. We may have a general belief that God is good, but vaguely to trust in that goodness is, in particular instances, of the nature of an experiment, and lacks that joyful confidence which belongs to an act of faith. When we desire some special blessing, unless God pledges His word to give it to us, our prospect of obtaining it is but a mere perhaps, and lacks the solidities of faith. The believing soul feels the sureness of the word of God and trusts it without anxiety as to the result. When God binds Himself by a promise, He comes down to the capacity of His creature, man, and makes faith possible.
III. There are difficulties of faith which God is ready to meet. The promise which God made to Abram became a source of severe trial to his mind. Time was rapidly passing with himhe had well-nigh reached the confines of his mortal day, and the promise was not only yet unfulfilled, but more and more seemed to wear the look of an impossibility. He is afraid that the promiseat least in the shape in which he looked for itis only too likely to fail. The shadow of doubt seems to have touched his soul. He is bold enough to utter his fears to God. And Abram said, Lord God, what wilt Thou give me, seeing I go childless? (Gen. 15:2.) The one gift which was necessary to make the promise good had been denied. Abrams reason and experience were all against his faith; and for awhile he appeared as one who wished to hold his ground, but did not know how the struggle would end. There are difficulties of faith which may cause doubt, even in those who have believed and whose hearts are, at bottom, true to duty and to God.
1. Such difficulties are part of our trial in this present state. Faith would not be the vigorous thing it is unless it was tried with sufficient severity. Hardships and endurance only serve to make it more robust. If all was fully known, plain and clear, present and in actual possession, then, what religious men understand by faith would be impossible. Faith must seek its object through darkness and disappointment. It is Gods will that we should pass a portion of our existence in acting upon certain spiritual convictions where we cannot possibly have knowledge; and it is part of our trial to be obliged to trust even when appearances are against us.
2. Such difficulties need not overtask our faith. Gods dealings with Abram show that the trial of our faith, though it may be severe, is not too great for us, He knoweth our frameHe remembereth that we are dust (Psa. 103:14) Our Heavenly Father meets his believing children in their difficulty and relieves them. He does this
(1). By not chiding them for their doubts. God did not blame Abram because he was weary of waiting for the promise, and his faith had begun to waver. He who upbraideth not dealt tenderly with his servant. Doubt, when bold and wilful, is a sin; but when forced upon us by the difficulties of our situation is an infirmity of our poor human nature which God will readily pardon.
(2). By giving clearer revelations of His will concerning us. The promise made to Abram that he should have a numerous seed did not seem likely to be fulfilled in the way which he had hoped. He had begun already to think of some other accomplishment of that promise which yet fell below what would be his natural expectation. Lo! one born in mine house is mine heir (Gen. 15:3). But God in mercy revealed His will more clearly, and encouraged His servant by a more definite promise: This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir (Gen. 15:4). Thus God supports our failing faith by casting a cheering and revealing light upon His own word.
(3) By giving confirmation of our faith. Abram had been summoned to look at the dust of the earth and the sand of the sea that he might gain an idea of his innumerable seed (Gen. 15:5). Now he is bidden to look at the starry hosts of heaven, that he might have a new impression of his vast posterity. A new direction given to our thoughts often freshens the powers of the soul and relieves us. Our light grows clearer and we become more confirmed in our convictions of the truth. The firmament would henceforth have a new meaning for Abramthe bright expression of the covenant promise. God will confirm the faith of those who are sincere so that it shall rise above all difficulties. Both His works and His word will have an ever-increasing interest and significance for us.
IV. Faith in God is mans only righteousness. Abrams faith, under this encouragement, rose into heroic vigour. He believed in the Lord; and He counted it to him for righteousness. To believe in the Lord signifies much more, and makes larger demands from us, than merely to believe Him. We may believe the truth of Gods existence and nature, and of the revelation which He has given us, yet this may be nothing more than the assent of the understanding. When we say we believe a man, we assent unto the truth of his statements; but when we say that we believe in him, we rise to a loving trust and confidence. We have a delight in his person, we have reliance and trust in his character. So it is with our faith in God. We are assured of His word, and we lovingly confide in it. We are not saved by an operation of the intellect alone; it is the heart which believes. This is the essential characteristic of true faith whatever be the degree of light we have. Abram and the patriarchs had not that clear knowledge of Christ and His salvation which we possess, but they trusted their all upon Gods word at some great crisis of their lives, and were thus accounted righteous before Him. Faith is ever the same though knowledge varies. Abram trusted in God with the belief of the heart, and this was his righteousness. From his case, we learn
1. That man has no righteousness of and from himself. St. Paul takes Abram as a typical instance of the justification of believers, and is careful to show that he had no native righteousness which could procure his acceptance with God. For if Abram were justified by works, he hath whereof to glorybut not before God (Rom. 4:2). Sin has made man altogether helpless in the matter of his salvation.
2. Man cannot attain righteousness by obedience to the works of the law. This would require that our obedience should be perfect both in kind and degree, and this it is impossible for fallen man to render. If we regard our obedience as the ground of a claim upon God, we shall find that His justice can look at nothing but what is perfect and entire. In the Gospel plan of salvation, God regards the perfect righteousness of Christ and accepts those who believe in Him. Salvation is not the wages of work, but the gift of God.
3. Man can only possess righteousness by the gracious act of God. By nature he has it not, nor can he win it. Therefore he can only have it by Divine favour. Even faith is not the meritorious cause of justification, having no more efficacy in itself for this end than any other act of the soul. The very nature of faith is to look beyond itself. Faith is but the instrument which grasps the promises of God, and even that instrument is of Divine workmanship. God must have all the glory in the salvation of man.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 15:1. The Lord manifested Himself to His servant Abramas He has to the human raceby speech. The Bible contains the formed thoughts of the Divine mind.
It would be impossible for us to attain to any knowledge of God, sufficiently full and clear, unless He reveals Himself. No being can know any other being by study alone. Observation and reflection will give us some information concerning another, but we know very little of him until he declares himself. Our knowledge of our fellow-creatures would be scanty and uncertain without the aid of some revelation of man to man. How much more necessary it is that God should declare Himself!
There are four ways in which we may have knowledge of God.
1. By observation.
2. By reflection.
3. By Revelation
4. By faith. It is only by the last two that we can obtain that sure knowledge of God upon which the soul can rest.
The word of the Lord came to Abram with a view that it might afterwards be embodied in a life. Such communication had reference to the promised seed in which God, who once spake to our fathers by prophets, should speak by a Son.
If God had never spoken to man the fact would be so strange and contrary to rational expectation that it ought to be accounted for.
Abram had reason to fear.
1. His enemies, though subdued for a time, might recover their strength and seek to be revenged upon him.
2. He was still a stranger in a foreign land, and the people might combine against him as an intruder.
3. He probably felt that despondency which follows upon the excitement of great enterprises.
4. The promise seemed further from accomplishment than ever, at least in that form in which he expected it.
Gods children are first invited to cast their burden upon Him, and thus they are set free for His service.
This first prophecy, beginning to unfold the peculiar history of the Old Testament Church, may be regarded as in some sort parallel to that last Revelation of John the Divine. It is not, therefore, altogether a fanciful analogy which would connect the day here spent by Abram with that on which John records that he was in the spirit.
1. In either case the interview begins with the same gracious words of encouragement addressed personally to the prophet. Fear not, says One like unto the Son of Man to the Apostle (Rev. 1:17).
2. We may suppose that Abram, like John, heard behind him a great voice as of a trumpet, and turning saw a glorious person, and, seeing him, fell at his feet as dead (Rev. 1:10-17). The Lord found it necessary to say to him, as to John, Fear not.
3. The argument suggested for the removal of this fear is the same in both instances, being simply the gracious manner in which the person speaking discovers himself, and makes himself known. It is Ithy shield and exceeding great reward. It is I, the first and the last, the Living One.
4. In both cases there is an appeal to the past. I am thy shield. There is surely here a reference to the battle and victory. Dost thou not know me, Abram? It was I who shielded thee in the battle, and rewarded thee in the victory. Didst thou not forego all other recompense for me? And have not I been thy reward? Even so the risen Saviour reminds His servant John of a deadlier fight and a more illustrious triumph (Rev. 1:18).(Candlish).
Nothing less than a Living, Personal God can satisfy our souls, or allay our fears, as we look out upon the dread realities around us.
I am thy shield. See a like promise to all believers (Psa. 115:9-11). The shield is betwixt the body and the thrust; so is God betwixt His and harm. He beareth them as on eagles wings (Deu. 32:11). The eagle fleeth with her young on her back; there is no shooting them but through her body. No evil can befall the saints but through God.(Trapp.)
When God is ours we have all that is sufficient for defence and reward. This promise involves eternal life; for men who are brought into such personal relations with God can never die.
1. I, JEHOVAH, the self-existent, the Author of existence, the Performer of promise, the Manifester of Myself to man, and not any creature however exalted. This was something beyond a seed, or a land, or any temporal thing. The Creator infinitely transcends the creature. The mind of Abram is here lifted up to the spiritual and eternal.
(1) Thy shield.
(2) Thy exceeding great reward. Abram has two fears, the presence of evil and the absence of good. Experience and conscience had begun to teach him that both of these were justly his doom. But Jehovah has chosen him, and here engages Himself to stand between him and all harm, and Himself to be to him all good. With such a shield from all evil, and such a source of all good, he need not be afraid. The Lord, we see, begins, as usual, with the immediate and the tangible; but He propounds a principle that reaches to the eternal and the spiritual. We have here the opening germ of the Lord our righteousness, redeeming us on the one hand from the sentence of death, and on the other to a title to eternal life.(Murphy).
Gen. 15:2. It is allowable to saints to speak their perplexities to God, and to consult Him regarding their future.
Faith may be sorely tried, still the soul may hold its ground if it does not despair of God.
The pious complaint of human weakness before God, must be distinguished from the impious murmurs against God (Exo. 5:22; Exo. 33:12-15; Num. 11:11; Num. 11:21; Jos. 7:7).
There is a freedom from exaggeration in the pictures of Gods saints which we have in the Bible. Abram shows himself to be thoroughly human in these words of complaint. He was no fanatic or enthusiast. His faith was no easy virtue, but one to which he attained with difficulty.
Sacred history shows us that Gods saints, in all ages, have experienced many difficulties in accepting and relying upon His truth. Thus they were not credulous, and this fact tends to strengthen our belief in the truth of Divine revelation.
Thus Abram opens his whole heart to God. He has no reserve, and no guile; he does not keep silence when his sorrow is stirredpainfully or sullenly musing when the fire burns (Psalms 39). He does not dissemble or disguise his anxious doubts and fears. He may be obliged to restrain himself in the presence of the weak or the wicked among his fellow-men, who might have no sympathy with his infirmity; but before his God he may lay bare his inmost soul, and make all his thoughts and feelings known. And even if they be thoughts of unbelief, and feelings bordering upon sinthe suggestions of sense and sight contending against faiththe groanings of the flesh lusting against the spirit; better far that they be spread fairly out in the gracious eye of the blessed Lord, than that they be nursed and pent up in his own bosom, under the cover of a cold formality, or in the trembling obsequiousness of superstitious bondage.(Candlish.)
Gen. 15:3-4. I have no seed, no fruit; as yet my only heir is this steward born in my house, this Eliezer of Damascus. Shall he, this spirit of bondage, be the seed? Can this be the promised blessing. Surely there must be something better? So argues faith, even in its depression; and the Lord at once answers that this steward, this spirit of bondage, is not the promised seed: This shall not be thine heir; but he that shall come forth out of thine own bowels, he shall be thine heir. Precious words, but no less a trial to the spirit of faith, which against hope believes in hope.(Jukes: Types of Genesis.)
In the time of the greatest depression of our soul we are often nearest to the attainment of the promises, as the darkest hour of the night is that which precedes the dawn.
God was straight at hand to help Abrams infirmity, and to raise up his faith that began to flag and hang the wing, as the best faith will, if long put to it.(Trapp.)
God speaks to the very point of our fears, and makes known His will more clearly to all who patiently wait for Him.
We can safely leave to God the manner in which He shall fulfil His word. If we only have faith in Him the event will prove to us that His promise fails not.
Gen. 15:5. The worship of the stars, which was one of the earliest forms of idolatry, is here virtually forbidden. God Himself points them out as His works, and is therefore distinct from them as He is from all nature. They may confirm and illustrate Gods word, but they are not Himself.
The stars teach us much concerning God.
1. His wisdom and skill.
2. His power.
3. His constancy and faithfulness.
4. His righteousnessby the order and accuracy of their movements.
5. The deep peace in which He dwells, and which He gives to all believing souls.
6. The glory which surrounds God, and which shall distinguish the eternal reward of His people (Psalms 19; Dan. 12:3).
The promises of God, like the heavens, contain one depth after another, and issue in such glorious things as pass mans knowledge.
As God had commanded him to view the land, and see in its dust the emblem of the multitude that would spring from him; so now, with a sublime simplicity of practical illustration, He brings him forth to contemplate the stars, and challenges him to tell their number, if he can, adding, So shall thy seed be. He that made all these out of nothing by the word of His power, is able to fulfil His promises, and multiply the seed of Abram and Sarah. Here we perceive the vision does not interfere with the notice of the sensible world, so far as is necessary (Dan. 10:7; Joh. 12:29). (Murphy.)
The large terms of this promise point to something more than the natural seed, even to the innumerable hosts of those who are of faith, and are therefore blessed with faithful Abram. In the numberless stars we have a picture of the triumphs of redemption.
Seest thou these hosts of heaven? Canst thou reckon them? No. But He who speaks unto thee, can. He can count them. He telleth the number of the stars; He calleth them all by their names, and to thee He saith, So shall thy seed be. Here is the perfection of sciencethe highest sublimity of the most sublime of all the sciencesthe most glorious lesson in astronomy the world ever learned. In the still and solemn silence of earths unbroken slumberunder the deep azure arch of heavennot a breath stirringnot a cloud passingthen and there, to stand alone with God, to stand with open eye and behold His works, to stand with open ear and hear His wordHis word to thee! These stars, canst thou number them? Look now towards heaven and tell them; these all, I ordained, and even such a seed have I ordained to Abram. Such a lesson might Chaldean sage or simple peasant learn of old; and such far more may be the lesson now, as science reveals her myriads of new worlds, and threads among them her lofty and mysterious way, till the aching sight begins to fail, and the imagination itself to reel.(Candlish).
Abram had good reason ever afterwards to remember God, when he looked upon the starry heavens. It is well for our comfort and the strengthening of our faith, when the sight of Gods works brings home some of His promises to us. The works of God have for us those lessons of spiritual truth which we bring to them. The more dealings we have with God, the more do they speak to us of Him.
It is a conjecture besides the scope of the Scripture, though harmless, that by the dust should be signified Abrams natural seed, which are earthy, and by the stars, his spiritual seed, which are heavenly: for the scope of both signals is to answer Abrams doubts about his solitariness, that he had no child, and this God doth by the promise of a numberless seed unto himas the dust, or as the stars.(Hughes.)
Gen. 15:6. Never till this time had Abram exercised that true and simple faith which rests solely upon the promise of God, and staggers not though there be no present performance, and sense can discover no way out of the natural difficulties which seem to make the accomplishment of the promise impossible. Abram had sufficient religious principle to obey Gods command in going to the land which He would show him; and the promise that God would make of him a great nation had awakened a certain expectation in his breast; but some new experience of difficulties, and of Gods dealings with him, were necessary to ripen this into faith. When everything like expectation must have been dead, then faith sprang up within his soulthe principle of a new life.
Faith in God is the souls victory over the difficulties1 Of absence. The things believed in are far removed from sight.
2. Of the non-fulfilment of promises. They are still futurebeyond and above us.
3. Of seeming impossibilities. Sense declares against the reality of the objects of our faith.
There can be no true faith unless the soul is reduced to that simplicity in which it looks only to the promise of God. The believer cannot stand upright unless his eye is fixed in one direction. He is like a man on a great height who must look up, and not down, for that would bring giddiness, which would be his destruction.
From first to last Abram believed in the Lord, and through his faith alone, the righteousness in which he believed being imputed to him, he was accepted as righteous. But, generally, he was called simultaneously to believe and to act; his faith and his obedience were, as it were, combined and mixed up together, and, even to himself, the warrant of his peace and hope might not always be quite clear. It was fitting, therefore, that once, at least, he should be brought into a position in which all ambiguity must necessarily be cleared away, and the simple and glorious truth be made plain and palpable to his soul. Such an era such a crisis, was this precious night on which he stood alone with God under the azure skywith no possible condition to fulfil, and no work at all to do. God speaksAbram believesand all is settled, and all is sure.(Candlish).
The time when faith flames high is the time when we are shut up to the necessity of taking God simply at His word.
The soul can only find rest when we trust in Gods promise, not asking how it may be accomplished, or perplexing ourselves with the difficulty of reconciling sense and faith.
The Lord brought the same promises before Abram, though in an expanded form. Thus faith has been kept alive in the Church through all ages, not by turning it into sight by means of accomplishment but by the re-assertion of old truths. In the progress of revelation we have but added light upon Gods merciful will towards mankind.
And He counted it him for righteousness.
1. From this we learn, implicitly, that Abram had no righteousness. And if he had not, no man had. We have seen enough of Abram to know this on other grounds. And here the universal fact of mans depravity comes out into incidental notice, as a thing usually taken for granted in the words of God.
2. Righteousness is here imputed to Abram. Hence mercy and grace are extended to him; mercy taking effect in the pardon of his sin, and grace in bestowing the rewards of righteousness.
(1). It is not of the nature of righteousness. If it were actual righteousness, it could not be counted as such. But believing God, who promises blessings to the undeserving, is essentially different from obeying God, who guarantees blessings to the deserving. Hence it has a negative fitness to be counted for what it is not.
(2). It is to trust in Him who engages to bless in a holy and lawful way. Hence it is that in the sinner which brings him into conformity with the law through another who undertakes to satisfy its demands, and secure its rewards for him. Thus it is the only thing in the sinner which, while it is not righteousness, has yet a claim to be counted for such, because it brings him into union with one who is just and having salvation. (Murphy.)
Here first, the full importance of faith comes into view. Here also, first, the reckoning of righteousness corresponding therewith. From this point onward, both fundamental thoughts run through the Holy Scripture. (Romans 4; James 2) The future of the Evengelical Church was prepared on that night. It was the one peculiar blooming hour of all salvation by faith. But we must not, therefore, so weaken and lower the idea of righteousness, that we should explain it as equivalent with integrity, or in similar ways. Righteousness is the guiltless position or standing in the forum of right, of justice. The forum in which Abram stands here, is the forum of the inward life before God. In this he was, on the ground of his faith, declared righteous, through the word and the Spirit of God. Hence, we read here, also, first of his peace (Gen. 15:15).(Lange.)
Here we learn the high antiquity of Evangelical faith, for the principle of faith is the same, whatever be the objects which God promisesland, a numerous seed, or any other blessing. Gods promise will enlarge its meaning. Every other good will flow from it as the believer advances in the capacity to receive and enjoy. In the light of an advanced revelation, we find that a land involves a better land, a seed a nobler seed, a temporal an eternal good. Thus God is ever leading His people on to greater and better things which He has prepared for them that love Him.
So ends the trial through the word, while out of the trial faith reaps fresh blessing, even righteousness. Faith takes God to be God, and thus honours Him far more than by many works. And therefore God honours faith, counting it for righteousness, more precious to Him than gold, yea, than much fine gold. Surely in a world where nearly all doubt God, the sight of a poor barren creature in utter helplessness resting on Gods promise must be a spectacle even to heavenly hosts. Even the eyes of the Lord run to and fro through the whole earth seeking it, and where He finds it He makes Himself strong in behalf of it.(Jukes: Types of Genesis.)
Though Abram believed God when He left Ur of the Chaldees, yet his faith in that instance is not mentioned in connection with his justification. Nor does St. Paul argue that doctrine from it, or hold it up as an example of justifying faith. The instance of his faith which was selected by the Holy Spirit as the model for believing unto justification was that only in which there was an immediate respect had to the person of the Messiah. The examples of faith referred to in Romans and Galatians are taken from his believing the promises relative to his seed; in which seed, as the Apostle observes, Christ was included (Rom. 4:11; Gal. 3:16). Though Christians may believe in God with respect to the common concerns of this life, and such faith may show that they are in a justified state; yet this is not, strictly speaking, the faith by which they are justified, which invariably has respect to the person and work of Christ. It is through faith in His blood that they obtain remission of sins. He is just, and the justifier of him that believeth in Jesus.(Fuller.)
Faith is not
1. The moving cause of justification, which is the Divine love, mercy, or grace; and hence we are said to be justified by grace (Rom. 3:24; Tit. 3:4-7).
2. Nor the meritorious cause, which is the redemption of Christ (Rom. 3:24-25; Isa. 53:11; 2Co. 5:21). Hence we are said to be justified by Christ (Gal. 2:17).
3. Nor the efficient cause. This is the Holy Spirit (Tit. 3:7).
4. Nor the instrumental cause on the part of God. This is His Word, His declarations and promises respecting our pardon (Joh. 15:3).
5. But it is the instrumental cause on our part. This is faith in Christ as the Son of God, the Messiah, the Saviourable and willing to save (Joh. 3:16-18; Gal. 2:16). This implies
(1). That we come to Him (Joh. 6:37; Joh. 7:37; Mat. 11:28).
(2.) That we trust in Him, as delivered for our offences (Rom. 4:25)trust in His blood (Rom. 3:25).
(3.) That we receive Him (Joh. 1:12).
(4.) That we trust in Gods mercy and promises through Christ (Rom. 4:17-23). Thus, in different senses, we are justifiedby grace, by Christ, by the Spirit, by the Word, by faith.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
PART TWENTY-EIGHT
THE STORY OF ABRAHAM:
DIVINE ELABORATION OF THE PROMISE AND THE COVENANT
(Ch. 15)
1. The Biblical Account (ch. 15)
1. After these things the word of Jehovah came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. 2 And Abram said, O Lord Jehovah, what wilt thou give me, seeing I go childless, and he that shall be possessor of my house is Eliezer of Damascus? 3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. 4 And, behold, the word of Jehovah came unto him, saying, This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. 5 And he brought him forth abroad, and said, Look now toward heaven, and number the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in Jehovah; and he reckoned it to him for righteousness. 7 And he said unto him, I am Jehovah that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. 8 And he said, O Lord Jehovah, whereby shall I know that I shall inherit it? 9 And he said unto him, Take me a heifer three years old, and a she-goat three years old, and a ram three years old, and a turtle-dove, and a young pigeon. 10 And he took him all these, and divided them in the midst, and laid each half over against the other: but the birds divided he not. 11 and the birds of prey came down upon the carcasses and Abram drove them away.
12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, a horror of great darkness fell upon him. 13 And he said unto Abram, Know of a surety that thy seed shall be sojourners in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 14 and also that nation whom they shall serve, will I judge: and afterward shall they come out with great substance. 15 But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 16 And in the fourth generation they shall come hither again: for the iniquity of the Amorite is not yet full. 17 And it came to pass, that, when the sun went down, and it was dark, behold, a smoking furnace, and a flaming torch that passed between these pieces. 18 In that day Jehovah made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: 19 the Kenite, and the Kenizzite, and the Kadmonite, 20 and the Hittite, and the Perizzite, and the Rephaim, 21 and the Amorite, and the Canaanite and the Girgashite, and the Jebusite.
2. The Unity of Chapter 15
The analytical critics have tried to tear this chapter into shreds from three points of view, namely, 1. That there is discrepancy in respect to time. According to Gen. 15:5, it is in the night and the stars are visible; but Gen. 15:7-11 imply that it is in the day; in Gen. 15:12 a, the sun is setting, and in Gen. 15:17, it has gone down. Green (UBG, 202203): But it is not easy to see how anyone can imagine a difficulty here. The transaction described required time. The vision (Gen. 15:1) occurred in the night or in the early morning when the stars still appeared in the sky (Gen. 15:5). A fresh communication was made to Abram (Gen. 15:7 ff.) which, whether it followed the preceding one immediately or after an interval, contained directions that could only be executed in the daytime. Five animals were to be taken and slain, properly prepared and divided, and the parts suitably adjusted. This would occupy a portion of the day, and during the remainder of it he guarded the pieces from the birds of prey. Then came sunset with the prophetic disclosure (Gen. 15:12-16), and finally darkness with the symbolic ratification of the covenant. The narrative is consistent throughout and develops regularly from first to last. 2. That a vision is announced in Gen. 15:1, but it cannot possibly be continued through the chapter, Green (ibid., 203): Knobel thinks the vision does not begin till Gen. 15:12, and ends with Gen. 15:16. This is plainly a mistake; the communication in Gen. 15:1 is expressly said to have been made in a vision. Whether all the communications in the chapter were similarly made, and only Gen. 15:10-11 belong to Abrams ordinary state, or whether the vision is limited to Gen. 15:1-6, as Wellhausen supposes, it may be difficult to determine, and it is of no account as nothing is dependent on the mode in which the revelation was given. 3. That Gen. 15:8 is inconsistent with Gen. 15:6. In the latter Abram is said to have believed the Lord; and yet he asks in the former for a visible token of the truth of Gods word. Green (ibid., 203): But this request does not indicate doubt or distrust, but rather a desire for a more complete assurance and a fresh confirmation of his faith in the fulfilment of promises so far transcending all natural expectation. (ibid., p. 208): It is plain enough that no partition of the chapter has been found possible. The signs of its composite character are hard to discover. Its lack of conformity to any one of the so-called documents discredits these documents, not the unity of the chapter. (Butcan any measured time sequence be ascribed to prophetic vision?) Again, we have an instance in which the ultra-intellectualized mentality is unable to see the forest for the trees: unfortunately, this defect is, in most cases, a manifestation of the will to find discrepancies (where none actually exist) for the ultimate purpose of discrediting the trustworthiness of the Bible.
The content of this chapter (15) divides naturally into four parts: the Promise, the Sign, the Oracle, and the Covenant.
3 Abrams Dialogue with God (Gen. 15:1-4).
Leupold (EG, 470): In a very particular sense this is a monumental chapter, monumental in the testimony that it bears to saving truth. It is for this reason that Paul alludes to a word from this chapter when he establishes the truth concerning salvation (Rom. 4:3, Gal. 3:6). It is nothing short of amazing to find in the patriarchal age so clear-cut an answer to the question: How can a man be justified in the sight of God? The way of salvation was one and the same in the old covenant as well as in the new. (That is, by the obedience of faith to the terms prescribed by the Divine Will in either case.) Skinner (ICCG, 280) rightly refers to his incident ( esp. Gen. 15:6) as a remarkable anticipation of the Pauline doctrine of justification by faith (cf. Rom. 4:3; Rom. 4:9; Rom. 4:22; Gal. 3:6).
Gen. 15:1the word of Yahweh. The first occurrence of this remarkable phrase, afterward so common in the Hebrew Scriptures (Exo. 9:20, Num. 3:16, Deu. 34:5, 1Sa. 3:1, Psa. 33:6, et passim). That this was a personal designation of the pre-incarnate Logos, if not susceptible of complete demonstration, yet receives not a little sanction from the language employed throughout this narrative (cf. Gen. 15:5; Gen. 15:7; Gen. 15:9; Gen. 15:13-14, etc.) At least the expression denotes the Lord manifesting himself by speech to his servant (Whitelaw, PCG, 216; Murphy, MG, 295). Note that the word of Yahweh came to Abram in a vision, that is, a night vision, not in a dream (cf. Gen. 15:5). Whitelaw (ibid., 216): Biblically viewed, the vision, as distinguished from the ordinary dream, defines the presentation to the bodily senses or to the mental consciousness, of objects usually beyond the sphere of their natural activities; hence, visions might be imparted in dreams (Num. 12:6) or in trances (Num. 24:4; Num. 24:16-17).
Gen. 15:1Fear not, Abram, etc. Was this fear anxiety about his defenseless position among the surrounding Canaanite tribes, many of whom probably were growing envious of his increasing power and prosperity, and by the possibilitycertainly not to be ruled outof a retribution descending on him from the Eastern powers? Or, was it a kind of mental dejectionnot necessarily distrust of God, but melancholycaused by the fact of his continuing to remain childless? Skinner (ICCG, 279): To die childless and leave no name on earth (Num. 27:4) is a fate so melancholy that even the assurance of present fellowship with God brings no hope or joy. This: was considered a tragedy indeed, in the thinking of the ancient world! Leupold et all affirm that this fear of remaining childless is what Abram and the Lord alone refer to. With this view we are inclined to agree, from the fact that this constitutes the subject matter of the dialogue that follows between Abram and Yahwe. Note the divine reassurance, Gen. 15:1I am thy shield, and thy exceeding great reward. Murhpy (MG, 293): The word I is separately expressed, and therefore emphatic, in the original. I, JEHOVAH, the Self-existent, the Author of existence, the Performer of promise, the Manifester of myself to man, and not any creature however exalted. This was something beyond a seed, or a land, or any temporal thing. The Creator infinitely transcends the creature. The mind of Abram is here lifted up to the spiritual and the eternal. 1. Thy shield. 2. Thy exceeding great reward. Abram has two fearsthe presence of evil, and the absence of good. Experience and conscience had begun to teach him that both of these were justly his doom. But Jehovah has chosen him, and here engages Himself to stand between him and all harm, and Himself to be to him all good. With such a shield from all evil, and such a source of all good, he need not be afraid. The Lord, we see, begins, as usual, with the immediate and the tangible: but he propounds a principle that reaches to the eternal and the spiritual. We have here the opening germ of the great doctrine of the Lord our righteousness, redeeming us on the one hand from the sentence of death, and on the other to a title to eternal life. In the vision the intelligent observer passes from the merely sensible to the supersensible sphere of reality. (SIB, 236): Fear not, indulge no slavish or excessive terror on account of thine enemies, wants, or dangers, or on account of the awful appearances of God, Isa. 43:1; Isa. 41:10; Mat. 28:5; Rev. 1:17-18. I am thy shield, infallibly to protect thee, Psa. 3:3; Psa. 84:11; Psa. 91:4, and thy exceeding great but gracious reward of thy piety and love, giving myself, in all that I am and have, to thee, as thine everlasting all and in all, Pro. 11:18; Psa. 19:11; Psa. 16:5-6; Psa. 42:5; Deu. 33:26-29, Isa. 41:10; 1Co. 3:22, 1Co. 3:15-23, Col. 2:9-10. Abrams Reply (Gen. 15:2-3). What avails it in the way of external prosperity and comforts, as long as I have no child of my own, but only this Syrian servant, Eliezer of Damascus, to be my heir? Again (SIB, 236): The full force and meaning of Abrams words can only be seen by considering his position in connection with the promise originally given to him. He was not only childless, but to all human appearance hopelessly so. God had promised him that his seed should be as the stars of heaven for multitude. As yet there was no sign, as he thought, no hope of its fulfilment. Consequently, when the Lord now says, I am thy shield, etc., Abraham replies in the bitterness of hopelessness, What wilt thou give me? What can make up for the want of a child? The heir of my house is this Damascus-Eliezermy slave must be my heir. Abrams complaint amounts to just this: All gifts and promises are nothing to me since a child is withheld. Special notice should be taken of Abrams form of address here: O Lord Jehovah. This is the first time the name Adonai appears in the divine records. This address, comments Leupold (EG, 473), represents a very respectful and reverent address and shows Abram as one. who was by no means doubtful of Gods omnipotence. But, at the same time, Abram voices the natural misgivings of the limited human understanding. Certainly this limitation God Himself recognized: hence His reiteration of the subject-matter of Gen. 12:2-3 and Gen. 13:16, coupled with a reply to Abrams particular complaint.
4. The Divine Promise of an Heir (Gen. 15:4-6).
(HSB, 25): The concern of Abraham here is made intelligible by the Nuzi tablets. From these tablets we learn that childless couples used to adopt a slave on condition that he would care for them and give them a proper burial. If a natural son should be born later, the slave heir was disinherited to a great extent. Speiser (ABG, 112): We know now that in Hurrian family law, which was also normative for the patriarchs, two types of heir were sharply distinguished. One was the aplu or direct heir; and the other was the ewuru or indirect heir, whom the law recognized when normal inheritors were lacking. Such an ewuru could be a member of a collateral line, and at times even an outsider, depending on the circumstances. Consequently, our Dammesek Eliezerwhoever he may have been and whatever the first word might meanwas juridically in the position of an ewuru. Here, then, is another instance of Hurrian customs which the patriarchs followed, but which tradition and its later expounders were bound to find perplexing. Gen. 15:6 surely indicates that a servant by the name of Eliezer, apparently a Damascene by birth, was the only prospective heir to Abrams estate. It is significant to note that the divine promise was specific: Yahwe declared explicitly that, not Eliezer, but the one who would issue from Abrams own body would be his heir. Thus Abrams unwillingness to part with the hope that the Promise, however seemingly impossible, would eventually be realized, the unwillingness which caused him so pathetically to call the Divine attention to his childless condition, was recognized and rewarded by Yahwes assurance that the Promise would not go unfulfilledan assurance that must have thrilled his anxious heart with joy.
5. The Accompanying Sign (Gen. 15:5-6).
Apparently without any request on Abrams part, Yahweh then proceeds to confirm the Promise with a sign: and he brought him forth abroad, and said, Look now toward heaven, and number the stars, if thou be able to number them: and he said unto him, So shall thy seed be. That is, since no man can put himself into a position such as to be able to count the number of the stars, it follows that Abrams posterity likewise would be innumerable. (Cf. again Gen. 12:2, Gen. 13:16.) Gen. 15:6And Abram believed in Jehovah; and he reckoned it to him for righteousness. One of the greatest words in the Old Testament is found here for the first time in Scripture; it is the word rendered believe, a word which essentially means trust: the author would indicate that the permanence of this attitude is to be stressed; not only, Abraham believed just this once, but, Abram proved constant in his faith (Leupold, EG, 477). So now, when God asks Abram to carry out certain orders, Abram unhesitatingly obeys, and this attitude is demonstration of his faith. But even more is revealed here: Gods response to Abrams implicit obedience shows that the patriarch met with Gods favor (grace is unmerited favor); he was justified; his faith had been counted to him for righteousness. And now, in the verses following, we see the promise and the Sign issuing forth in the Covenant.
God reckoned this abiding trust to Abram as righteousness. Righteousness is here a right relationship to God, and it was conferred by the divine sentence of approval in response to Abrams trust in Gods character. In Deu. 6:25; Deu. 24:13, this righteousness is attained by obedience to the law. Here Abraham, who had no law to fulfill, was nevertheless made righteous because of his inner attitude, a position which is approximated in Psa. 24:5 and to a lesser degree in Psa. 106:31 (IBG, 600). (JB, 31): The faith of Abraham is an act of trust in a promise which, humanly speaking, could never be realized. God acknowledges that this act is worthy of reward (Deu. 24:13, Psa. 106:31), accrediting it to Abrahams righteousness, namely, to that sum of integrity and humble submission which makes a man pleasing to God. St. Paul uses this text to prove that justification depends on faith and not on the works of the Law; but since Abrahams faith was the mainspring of his conduct, St. James is able to cite this same text when he wishes to condemn dead faith, i.e., faith without the works that spring from it. (Cf. Rom., ch. 4, Jas. 2:14-26). Righteousness is the equivalent of measuring up to the demands of God. Righteousness here, as elsewhere in Scripture, means literally justification, that is, divinely accepted as just, good, or righteous; it follows from loving obedience to Gods way of doing things (as distinct from selfs way of doing things (cf. Mat. 3:15). Leupold (EG, 478): What God demands and expects of a sinful mortal is faith. He that has faith measures up to Gods requirements, is declared to have manifested the normal attitude pleasing to God; against such a one God has no wrath or displeasure. He counts him innocent; He gives him a verdict of not guilty. Under the old covenant salvation was the gift of the grace of God through faith as it is under the new covenant. In Romans (ch. 4) the Apostle Paul uses Abraham as an example of one whose faith, and not his works, justified him. Indeed, he argues that Abraham was justified before he was circumcised, a seal that follows faith, not precedes it (HSB, 26). Cornfeld (AtD): It was the tribal practice to enter into a personal relationship, namely a covenant or agreement, with the deity, so that God would devote himself to the covenanters, in return for their exclusive agreement with him. This was not an agreement between equals, but as between a great ruler and those who promise to be his loyal subjects. So the divine protector was known to Abraham as Your Shield (Gen. 15:1), whereby Abraham was to recognize and worship no other deity and God was to protect and seek the welfare of Abraham and his family exclusively. . . . This closeness of man to God was a social phenomenon which will be illustrated shortly in the dialogue between God and Abraham over the fate of Sodom (Genesis 18). It is important to note that in Israels tradition of the divine covenant, the role of the patriarchs was twofold: (a) They stood in a covenantal relation to the Lord Yahweh; (b) They lived by faith on the one hand and experienced the faithfulness of God on the other. One point of the patriarchal narratives and their arrangement is to teach what the Bible meant by faith; an illustration is the description of Abraham as father of faith. This will make clear a most significant statement explaining Abrahams attitude: And he believed the Lord, and he reckoned it to him as righteousness (Gen. 15:6). This implies that God required just that man should choose Him to be his God. Biblical Hebrew, be it noted, has no word for religion. The true religion is designated as the fear of God (or Yahweh).
6. The Divine Promise of the Land and the Accompanying Sign (Gen. 15:7-11).
On this occasion the Almighty not only solemnly assures His servant that he shall sire a son himself, an earnest of a seed as numerous as the stars in the heavens; but He also reiterates the Divine promise of the Land of Promise, namely, that the land on which the patriarch walks shall be his progenys inheritance (cf. Gen. 12:1, Gen. 13:14-17). Abram asks in reply, By what proof shall I know that I shall possess the land; that is, May I have some intimation as to the time and mode of entering upon possession of it? O Lord Jehovah: Again the same reverent address as in Gen. 15:2, in token of his faith in Gods ability to perform what He promises. But this faith seeks legitimate tokens; it is anxious to have still fuller assurance. So Abram asks, not in a spirit of doubt but with the purpose to be more solidly established in its conviction. The sign Abram asks for is in reference to concrete possession in the here and now: a perfectly reasonable and legitimate request, under the circumstances. (Cf. Gideons prayer, Jdg. 6:17 ff.; also Marys question, Luk. 1:34.) In reply, God condescends to show him that a covenant is to be established, and tells him what must be done on his part. (Note again Cornfelds explanation in the paragraph above.) He bade the patriarch take a heifer, a ram and a she-goat, each three years old, together with a turtle-dove and a young pigeon, and after dividing each of them except the birds, to lay them piece by piece over against the other. This seems to have been the ancient procedure in the matter of establishing covenants, especially among the Chaldeans. Having divided the animals (cut each in two, cf. Jer. 34:18-19), the contracting parties would pass between the halves; this may have implied that a similar lotthat is, being killedwas to befall their own cattle in the event of their violating the covenant. However, in this case, there was a significant modification: the contracting parties were not to pass between the halves, nor is the threat implied in anything that was done. In this case, Abram did as the Lord had ordered him, slew the victims, and laid the divided parts in order. Then from morning until evening he watched them, and from time to time drove away the birds of prey which hovered over them. The proceeding in this instance, therefore, was not a sacrifice, even though the victims killed were later incorporated in the Mosaic ritual of sacrifice; rather, it was that aspect of the covenantal relationship which manifested the faith of the worshiper.
It should be noted, in this connection, that the Amorites of the Mari documents used asses for this kind of ritual, with the result that to slay an ass was in their terminology idiomatic for to enter into a compact. It was this prominence of the ass in pagan cults that caused the Israelites to proscribe that animal in their own ritual sacrifices (Exo. 13:13; Exo. 34:20). Archaeologists tell us also that the Hurrians (Horites) of Nuzi resorted on solemn occasions to a combination of one bull, one ass, and ten sheep. Turtle doves and pigeons are mentioned repeatedly in connection with the ritual provisions laid down in the book of Leviticus (Gen. 14:22). (HSB, 26): Cutting the animals in halves may have been part of the normal custom or ritual at a covenant sealing. The Hebrew of Gen. 15:18 reads that God cut a covenant with Abraham. For a long time Old Testament scholars doubted the accuracy of this expression, but texts have been uncovered in Quatna and Mari informing us that covenants were sealed by some ritual involving the cutting up of asses. Cf. JB, 31 : Ancient ritual of covenant (Jer. 34:18): the contracting parties passed between the parts of the slain animal and called down upon themselves the fate of the victim should they violate the agreement. The flame symbolizes Yahweh (cf. the burning bush, Exo. 3:2, the pillar of fire, Exo. 13:21; the smoke of Sinai, Exo. 19:19); He alone passes between the parts because His Covenant is a unilateral pact, the initiative is His; cf. Gen. 9:9 ff. (The covenant with Noah was likewise a unilateral covenant). (Some commentators hold that this covenant was bilateral (as described in ch. 15) because Abram passed between the parts when he placed them in proper order.)
Is any symbolic significance to be attributed to the respective animals used in this covenantal response by Abram? (JB, 31): The birds of prey were a bad omen (cf. Gen. 40:17 ff.) signifying the miseries of Israels bondage in Egypt; the dispersal of the birds symbolizes her deliverance. (Cf. Virgils Aeneid, 3:225 ff.) Murhpy (MG, 298): When Abram asks for some intimation as to the time and manner of entering into possession of the Promised Land, the Lord directs him to make ready the things requisite for entering into a formal covenant regarding the land. These include all kinds of animals afterward used in sacrifice. The number three is sacred, and denotes the perfection of the victim in point of maturity. The division of the animals refers to the covenant between two parties, who participate in the rights which it guarantees. The birds are two without being divided. Abram drove them away (i.e., the birds of prey). As the animals slain and divided represent the only mean and way through which the two parties can meet in a covenant of peace, they must be preserved pure and unmutilated for the end they have to serve. Skinner (ICCG, 281): The preparation for the covenant ceremony; although not strictly sacrificial, the operation conforms to later Levitical usage in so far as the animals are all such as were allowed in sacrifice, and the birds are not divided, Lev. 1:17.
Note the elaborate symbolism suggested, SIBG, 236237: Ver. 815. Moved by the Spirit of God, Abram asked this sign. The beasts he presented to God were emblems of his seed; the heifer prefigured them in their patience, labour, and proneness to backsliding, Hos. 4:16; the goat, in their mischievousness and lust, Jer. 5:7-9; the ram, in their strength and fortitude, Num. 24:8-9; the doves, in their simplicity and harmlessness in their purest state, Psa. 74:19. The division of the four-footed animals (1) represented the torn condition of his seed, by the division of the kingdom, etc., 1Ki. 11:12-13; (2) ratified the covenant made with him and his seed, in Gods passing between the pieces, in the symbol of the burning lamp. The pieces being laid over against one another, imported that God would in due time join the separated and scattered Hebrews into one body, Eze. 37:15-22. The fowls which attempted to light on the pieces, denoted the Egyptians, and other enemies of Israel, which should in vain attempt to devour them, Eze. 17:3; Eze. 17:7; Eze. 17:12. The horror of great darkness which fell upon Abram, signified their great distress and vexation in Egypt, and under their frequent oppressors, Psa. 55:3-5, Dan. 10:8; and hence they are like to a bush burning and not consumed, Exo. 3:2-3. The burning lamp denoted their manifest and joyful deliverance, Jdg. 6:21, Isa. 62:1; the smoking furnace, their affliction in Egypt, Deu. 4:20, Jer. 11:4. It should be noted again that it was the Lord Jehovah who did the promising and the revealing: all that was required of Abram was that he believe the word of God and act accordingly. This Abram did, actualizing in every detail the ritual of the unilateral covenant (which was soon to be extended to include circumcision as the divinely appointed seal).
7. The Oracle (Gen. 15:12-17).
In this connection, review Greens analysis (supra) of the time element involved in the sequence of Abrams experiences as related in this chapter. After keeping watch over the birds of sacrifice, driving away the birds of prey, evidently from what in his consciousness was morning until evening, the sun went down, we are told, and a deep sleep fell upon him, and a horror of great darkness gathered around him. Amidst the deepening gloom there appeared unto him a Smoking Furnace and a Burning Lamp passing along the space between the divided victims. Presently a Voice came to him telling him that his seed should be a stranger in a land that was not theirs, that there they should suffer affliction 400 years; that afterwards, in the fourth generation, when the cup of the Amorites was full, they should come out with great substance, return to the spot where the patriarch now was, and enter on their promised inheritance. Thus, amidst mingled light and gloom, the ancestor of the elect nation was warned of the chequered fortunes which awaited his progeny, while at the same time he was assured of the ultimate fulfillment of the Promise, and the actual boundaries of the lands of his inheritance were marked out from the river of Egypt to the distant Euphrates; and in this confidence Abram was content to possess his soul in patience, Luk. 21:19 (COTH, 37). The present writer is inclined to the view that the time sequence of events narrated here was not that of Abrams usual day and night, but that of his experiences of light and darkness (daylight, sunset, etc.) in his prophetic or preternatural sleep brought on by Divine influence. Many a man has experienced dreams whose content stretched over more or less extended periods of duration, only to discover on awaking that he has actually been asleep only a few minutes of humanly-measured time. Such indeed are the phenomenal powers of the Subconscious in man. We have no way of knowing how long-drawn-out the sequence of Abrams total vision experience was. As Leupold writes (EG, 482): As far as the vision itself is concerned, it transpires in such a fashion that in the course of it Abram sees the sun at the point of setting, about as a man might dream he sees the sun setting. Such a dream or vision might occur morning, noon or night. Attempts to compute the length of time over which the experience extended by the expressions used such as the sun was about to go down, would lead to an unnaturally long lapse of time. The setting of the sun in the vision prepares for the falling of darkness upon him. But first of all comes a deep sleep which is as little a trance here as it was in Gen. 2:21. The terror and the great darkness that fall upon him are the terror which the ancestor experiences in the vision, at the revelation of the sufferings which his descendants must endure. In the vision he feels these things in anticipation, even before the revelation is imparted to him that his descendants are destined to this particular form of misery. Again, ibid., p. 483, concerning Gen. 15:13-16 : Now comes the revelation in words apart from the symbolic act, which here is made to represent the same facts, but it can be understood only after the revelation thus offered by word and by symbol makes the fact involved doubly impressive; and, surely, there was need of unusual emphasis, for this word was largely to furnish the much needed light during the dark ages of the period here described. Thus Abram was to know of a surety (Gen. 15:13), that is, in a very definite way, of the bondage in which his progeny should suffer in the times ahead, of their subsequent deliverance by the mighty hand and outstretched arm of Jehovah (Deu. 5:15), and of the divine judgment that was certain to fall upon their oppressors.
Lange comments as follows (CDHCG, 411), and in a somewhat different vein: V. 12. From this reference to the time, we may judge what was the marvelous attention and watchfulness of Abram. The great scene of the revelation began on the previous night; he had stood under the starry heavens as holding a solemnity; the victims were slain, and the pieces distributed, and then the watch over them was held until the setting of the sun. His physical strength sinks with it, a deep sleep overcomes him. But the disposition for visions preserves itself in the sleep, and so much the more, since it is even the deep, prophetic sleep. Abram sees himself overtaken by a great horror of darkness, which the word of Jehovah explains to him. It was the anticipation of the terror of darkness, which, with the Egyptian bondage, should rest upon the people. This bondage itself was pointed out to him, under three or four circumstances: 1. they would be oppressed and tortured in this service; 2. it would endure four hundred years; 3. the oppressing people should be judged; 4. they should come out of the bondage with great substance. It is to be distinctly observed, that the name of this people, and the land of this servitude, is concealed. Moreover, there are further disclosures which concern the relation of the patriarch to this sorrow of his descendants. He himself should go to his fathers in peace in a good, that is, great age. But his people should reach Canaan in the fourth generation after its oppression, from which we may infer that a hundred years is reckoned as a generation.
Jamieson (CECG, 145): While visions and dreams were distinct, there was a close connection between them, so close that, as Henderson (On Inspiration) has remarked, the one species of revelation occasionally merges into the other. Such was the case in the experience of Abram. The divine communications first took place in the daytime in a vision, but afterwards, at sunset, they continued to be made when a deep sleep and a horror of great darkness fell upon him. The statement of the time is meant to signify the supernatural character of the darkness and of the sleep, and to denote the difference between a vision and a dream (Gerlach). That Abram saw in prophetic ecstasy the servitude of his children in Egypt, represented in a panoramic view before his mental eye, is maintained by Hengstenberg, who thinks that this scenic picture accompanied the prediction made to him, and recorded in the following versesa prediction remarkable for its specific character, and which bears upon its front the marks of having been uttered before the event to which it refers took place. God here revealed to Abram future history and events in the life of the promised seed. The bondage in Egypt is foretold and its length marked as four hundred years or four generations. The Egyptian bondage, then, was part of the plan of God for the cradling of the Hebrew race. But it also reveals the mercy and kindness of God toward the Amorites to whom He extended time for repentance before judgment should befall them (HSB, 26).
Gen. 15:15Note the personal aspects of the Divine promise. These were literally fulfilled. Abram did go to his fathers in death, his spirit to the world of spirits, and his body to the grave (dust), where theyhis fathershad gone before him (Heb. 12:23; Gen. 25:8; Gen. 25:17; Gen. 49:29; Ecc. 12:7; Num. 27:13; Num. 31:2; Jdg. 2:10; 1Ch. 23:1; 1Ch. 29:28; Job. 42:17; Jer. 8:2). And he went in peace, without remarkable trouble of any kind: in peace with God, with his own conscience, and with his neighbors (Psa. 37:37; Isa. 57:2; 2Ki. 22:20). And it was also in a good old age, when he was full of years, weary of this world, and ready and longing for heaven, yet free from any of the infirmities of old age, and falling like ripe fruit in the time of gathering (Gen. 25:8; 1Ch. 29:28; Job. 5:26) (SIBG, 238). Consider carefully the promise, thou shalt go to thy fathers in peace. Is not more implied here than the return of their bodies to the dust? From the vivid portrayal of Abrahams faith presented in the eleventh chapter of Hebrews, especially Gen. 15:10, it surely would seem so. Whitelaw comments (PCG, 221): Not a periphrasis for going to the grave, since Abrams ancestors were not entombed in Canaan; but a proof of the survival of departed spirits in a state of conscious existence after death, to the company of which the patriarch was in due time to be gathered. The disposal of his remains is provided for in what follows. Cf. Leupold (EG, 48 5): The expression go unto thy fathers must involve more than having his own dead body laid beside the dead bodies of the fathers. So we find here a clear testimony to belief in an eternal life in the patriarchal age. Coupled with this revelation from God is the assurance of a decent burial at a ripe old age, a thing desired especially in Israel, and, for that matter, among most of the nations of antiquity.
The specifics of the Divine communication (oracle) here are indeed clear, as follows: 1. The bondage of the Children of Israel in a strange (unnamed) land over a period of 400 years. (Cf. Exo. 12:40, for 430 years, the witness of Moses; Act. 7:6, for 400 years, the testimony of Stephen the martyr; Gal. 3:17, for 430 years, from the confirmation of the Promise to the giving of the Law, the words of the Apostle Paul.) (For this problem of the time span involved, see infra.) The identity of the nation involved is not disclosed, probably because Egypt was wont to serve as a place of refuge for peoples of Mesopotamia and Asia (now designated Asia Minor) when those areas were hit by famine, as had occurred already in the case of Abram (Gen. 12:10); probably because God did not want to appear to be interfering with the free volition of His creatures, who, while accomplishing his high designs and secret purposes, are ever conscious of their moral freedom (PCG, 221); conceivably, lest the fleshly seed of Abram should conceive, prematurely, an undue prejudice against the Egyptians. We must keep in mind that man is predestined to be free, hence his free choices constitute the foreknowledge of God: it follows, therefore, that the sequence of events disclosed in this oracle, although indeed foreknown by Yahweh were not necessarily foreordained by Him. Foreknowing the circumstances that would cause the migration of the Israelites into Egypt, and the bondage that would ensue with the ascent of a Pharaoh to the Egyptian throne who would be driven by jealousy to attempt what might be called a modified form of genocide, i.e., of Israel and his progeny, Yahweh, according to His own pronouncement, would effect their deliverance by a mighty hand and by an outstretched arm (Exo. 1:8 ff., Deu. 5:15). 2. Their delivery from this bondage with great substance, and the judgment that would be divinely imposed on their oppressors. (Cf. Exo. 12:35-36.) The God of Israel utilized the world-shaking events of the Period of Deliverance (Exodus) to demonstrate beyond any possibility of doubt His absolute sovereignty, in striking contrast to the powerlessness of pagan gods, and in particular those monstrosities which characterized Egyptian paganism. Jamieson (CECG, 145): The exodus of Israel from Egypt was to be marked by a series of severe national judgments upon that country; and these were to be inflicted by God upon the Egyptians, not only because the subjects of their grinding oppression were the posterity of Abram, but on account of their aggravated sins particularly that of idolatry. As Dr. Will Durant writes (OOH, 197200): Beneath and above everything in Egypt was religion. We find it there in every stage and form from totemism to theology; we see its influence in literature, in government, in art, in everything except morality. The Egyptians heaped unto themselves gods of every kind and description: sky gods, the Sun-god (Re, Amon, or Ptah), plant gods, insect gods, animal gods (so numerous that they filled the Egyptian pantheon like a chattering menagerie), sex gods (of which the bull, the goat, and the snake were especially venerated for their sexual reproductive power), humanized gods (human beings elevated to godhood: even these, however, retained animal doubles and symbols). The Nile River was especially an object of veneration (with good reason, to be sure, because all life in Egypt depended on its inundations). It is a matter of common knowledge that every one of the great Plagues (Exo., chs. 7 through 12) was directed against some form of Egyptian worship. In addition to all this, phallic worship in its grossest forms characterized all aspects of Egyptian ritual and life (Cf. Rom. 1:18-32). 3. Their return to the Promised Land in the fourth generation, when the iniquity of its inhabitants should be full (cf. Gen. 6:5). 4. The specific boundaries of the land: it would extend from the river of Egypt unto the great river, the river Euphrates. This geography is further clarified by the enumeration of the Canaanite peoples who occupied the land (Gen. 15:19-21). The River of Egypt: not the Wady el Arish, at the southern limits of Palestine (Num. 34:5, Jos. 15:4, Isa. 27:12), an insignificant winter torrent designated in Scripture the brook of Egypt; not the Pelusiac branch of the Nile, from Pelusium which was from earliest times the frontier town of Egypt; but surely the Nile itself, the only river worthy of being designated the River of Egypt. This did not necessarily mean that the boundary of Israel should some day actually extend to the Nile directly; but, that in relation to the Euphrates these two great rivers were the easiest way of designating within what limits Israels boundaries should lie (EG, 490). Some authorities hold that at two different times in Israels history this extent of territorial sovereignty was realized: first, during the reign of Solomon (1Ki. 4:21-25; 1Ki. 8:65; 2Ch. 9:26) and later, in the reign of Jeroboam II of Israel (2Ki. 14:25-28). Because of the uncertainty of geographical identifications here, the present writer is inclined to agree with other authorities whose position is well stated by Jamieson (CECG, 147): The descendants of Abram, in point of fact, never extended their possessions, even in the greatest height of their national prosperity, to the full extent of the boundaries here defined. But the land of promise, as contemplated in the Divine purpose, was co-extensive with the limits specified, and the failure to realize the full accomplishment of the promise arose not from unfaithfulness on the part of God, but from the sinful apathy and disobedience of those to whom the promise was given, in not exterminating the heathen, who had forfeited the right to occupy the land (Exo. 23:31).
The Inhabitants of the Land. The nations enumerated here as occupying the Land of Promise are ten in number. The enumeration varies in other Scriptures: in Exo. 23:28, three are mentioned as representative of all; in Exo. 3:17, six are named; most generally named are seven, as in Jos. 24:11. This variation may be attributed to two factors: the appearance of other ethnic groups in the territory between Abrams time and the occupation under Joshua, and the obvious inclusiveness with which some of the names are vested, especially the names, Canaanite, Amorite, and Hittite, For the Kenites, see Num. 24:21; Jdg. 1:16; Jdg. 4:11; Jdg. 4:17; Jdg. 5:24; 1Sa. 30:29; for the Kadmonites, children of the East, Jdg. 6:3; Job. 1:3; for the Hittites, who certainly occupied the area in the north between the Sea of Tiberias and the Mediterranean, see Gen. 23:10; Gen. 26:34; Jos. 1:4; Jdg. 1:26; Jdg. 3:5; 1Ki. 11:1; 2Ki. 7:6; 2Ch. 8:7; Ezr. 9:1; for the Perizzites, who are always mentioned along with the Canaanites, cf. Gen. 34:30; Exo. 3:8; Exo. 23:23; Jos. 17:15; Jdg. 1:4-5; Jdg. 3:5; 2Ch. 8:7; Ezr. 9:1; for the Rephaim, see comment in Part Twenty-Seven herein, on Gen. 14:5; for the Jebusites, cf. Gen. 10:16; Exo. 33:2; Exo. 34:11; Num. 13:29; Jos. 15:63 (here mentioned as inhabiting Jerusalem); Jdg. 1:21; Jdg. 19:11; 2Sa. 5:8. According to Speiser (ABG, 69), the Jebusites constituted the ruling Hurrian element in Jerusalem during the Amarna age, ca. 1400 B.C. The location of the Kenizzites (mentioned only in this place) and that of the Girgashites are unidentifiable; however, cf. Gen. 10:16; Gen. 36:15; Gen. 36:42; Deu. 7:1, Jos. 3:10, 1Ch. 1:14, Neh. 9:8. As for the Canaanites and the Amorites, either as an ethnic group or as a complex of ethnic groups, see any reliable Concordance.
The Iniquity of the Amorites. Amorite, normally, designates a specific nation or people, but is sometimes also used, like the name Canaanite, for the pre-Israelite population of Canaan. (Cf. all this material with the Table of Nations, ch. 10). The Amorites were so numerous and powerful throughout the land that their name was often, as is the case here, given to all the occupants (cf. Jdg. 6:10, Jos. 10:5; Jos. 24:15): one of their great cultural centers was Mari, on the middle Euphrates northwest of Babylon, where the archaeologist, M. A. Parrot, has dug up thousands of clay tables from the archives of an Amorite king. In the Oracle of Gen. 15:16, we are told that the occupancy of the Promised Land by the Israelites was to be delayed four hundred years because the iniquity of the Amorites was not yet full, that is, had not reached such a state that there was no one righteous among themno, not one! As a matter of fact, that the Canaanites were not yet vessels fit only for destruction is proved by the courtesy of Abimelech toward Abraham, and of one of his successors toward Isaac later (chs. 20, 26). Jamieson (CECG, 146), concerning Gen. 15:16 : The statement implies that there is a progress in the course of sin and vice among nations as well as with individuals, and that, although it be long permitted, by the tolerant spirit of the Divine government, to go on with impunity, it will at length reach a culminating point, where, in the retributions of a righteous Providence, the punishment of the sinner, even in this world, is inevitable. Iniquity is full, when it is arrived at such a number of acts, such a degree of aggravation, and time of continuance, that God, in consistence with, his purpose or honour, can no longer forbear to punish it (SIBG, 238). (Cf. Gen. 6:3, Jer. 5:13, Dan. 8:23, Joe. 3:12, Mat. 12:32, 1Th. 2:16, 2Th. 1:7-10, Rev. 19:15-16).
Murphy (MG, 299): For the iniquity of the Amorite is not yet full. From this simple sentence we have much to learn. 1. The Lord foreknows the moral character of men. 2. In his providence he administers the affairs of nations on the principle of moral rectitude. 3. Nations are spared until their iniquity is full. 4. They are then cut off in retributive justice. 5. The Amorite was to be the chief nation extirpated for its iniquity on the return of the seed of Abram. Accordingly we find the Amorites occupying by conquest the country east of the Jordan, from the Arnon to Mount Hermon, under their two kings Sihon and Og (Num. 21:21-35). On the west of Jordan we have already met them at En-gedi and Hebron, and they dwelt in the mountains of Judah and Ephraim (Num. 13:29), whence they seem to have crossed the Jordan for conquest (Num. 21:26). Thus had they of all the tribes that overspread the land by far the largest extent of territory. And they seem to have been extinguished as a nation by the invasion of Israel, as we hear no more of them in the subsequent history of the country. No nation is destroyed until its iniquity becomes intolerable to Absolute Justice. (Cf. Gen. 18:22-23, 1Ki. 19:18, Rom. 11:4, Exo. 17:14, Deu. 25:17-19; Mat. 23:37-39; Eze. 21:27I will overturn, overturn, overturn it, that is, Jerusalem.) History proves that there are times when the destruction of a nations power, even of the nation itself, becomes a moral necessity. National sin prevented the Israelites from possessing the whole country originally promised to Abraham (Exo. 23:20-33, with Jos. 23:11-16, Jdg. 2:20-23). The country as promised here to Abraham was much more extensive than that described by Moses in Numbers 34 (SIBG, 238).
The Time-Span Problem: four hundred years, in the fourth generation (Gen. 15:13; Gen. 15:16; Act. 7:6), vs. four hundred and thirty years (Exo. 12:40, Gal. 3:17). These phrases have given rise to much computation and differences of interpretation. The Septuagint gives Exo. 12:40 as follows: The sojourning of the children of Israel, which they sojourned in Egypt and in the land of Canaan, was 430 years. The Samaritan Version reads: The sojourning of the children of Israel and of their fathers, which they sojourned in the land of Canaan and in the land of Egypt, was 430 years. Whitelaw (PC, Exodus, Vol. I, Intro., p. 17): If the Hebrew text is sound we must count 430 years from the descent of Jacob into Egypt to the Exodus; if it is corrupt, and to be corrected from the two ancient versions, the time of the sojourn will be reduced one-half, for it was a space of exactly 215 years from the entrance of Abraham into Canaan to the descent of Jacob into Egypt. From the entrance of Abraham into Canaan to the birth of Isaac was twenty-five years (Gen. 12:4; Gen. 17:1; Gen. 17:21); from the birth of Isaac to that of Jacob was sixty years (Gen. 25:26). Jacob was 130 years old when he went into Egypt (Gen. 47:9). Thus 25 plus 60 plus 130 equals 215 years (ibid.) In refutation of this view, it should be noted that according to the Hebrew text the Children of Israel were to be afflicted four hundred years. But there is no evidence that the seed of Abraham suffered affliction of any unusual kind at the hands of the Canaanites: indeed Abraham, Isaac and Jacob seem to have been treated with considerable courtesy by their Canaanite neighbors (chs. 20, 26; esp. ch. 34, the account of the perfidy of Jacobs sons, Simeon and Levi, toward the Hivite princes). In fact none of the statements with reference to the nation oppressing the Israelites (Gen. 15:13-14) can apply to the Canaanites. Moreover, the longer period is most consonant alike with the estimate formed of the entire number of the grown males at the time of the Exodus (600,000, Exo. 12:37), and with the details given of particular families in the Book of Numbers, as especially those of the families of the Levites, in ch. Gen. 3:21-24 (ibid.). It seems obvious that the account which is given in the Hebrew text is the authentic one: this is supported by the fact that there are signs that the Septuagint and Samaritan texts are interpolated, and by the additional fact that it is only the length of the sojourn in Egypt that is in the writers mind at this point of his narrative (ibid.).
Leupold (EG, 484): The whole experience of being sojourner, being enslaved, and being oppressed shall involve four hundred years. To make the whole sojourn one continuous oppression is completely at variance with the facts. In fact, computing according to the life of Moses, we should be nearest the truth if we allot the last century to the oppression. The four hundred years mentioned are, of course, a round number, which is given more exactly in Exo. 12:40 as 430 years. Keil and Delitzsch (BCOTP, 216): That these words had reference to the sojourn of the children of Israel in Egypt, is placed beyond all doubt by the fulfillment. The 400 years were, according to prophetic language, a round number for the 430 years that Israel spent in Egypt. Jamieson (CECG, 145): Four hundred years. The statement is made here in round numbers, as also in Act. 7:6, but more exactly 430 years in Exo. 12:40, Gal. 3:17. Whitelaw (PCG, 221): Three different stages of adverse fortune are describedexile, bondage, and affliction; or the two last clauses depict the contents of the first. Four hundred years. The duration not of their affliction merely, but either of their bondage and affliction, or more probably of their exile, bondage, and affliction; either a round number for 430, to be reckoned from the date of the descent into Egypt, as Moses (Exo. 12:40) and Stephen (Act. 7:6) seem to say, and to be reconciled with the statement of Paul (Gal. 3:17) by regarding the death of Jacob as the closing of the time of promise; or an exact number dating from the birth of Isaac, which was thirty years after the call in Ur, thus making the entire interval correspond with the 430 years of Paul, or from the persecution of Ishmael which occurred thirty years after the promise in ch. Gen. 12:3. Gosman (CDHCG, 413): The genealogical table, Exo. 6:16 ff., favors a much shorter residence than four hundred years; since the combined ages of the persons there mentioned, Levi, Kohath, Amram, including the years of Moses at the time of the exodus, amount to only four hundred and eighty-four years, from which we must take, of course, the age of Levi, at the entrance of Jacob into Egypt, and the ages of the different fathers at the birth of their sons. It is better, therefore, with Wordsworth, Murphy, Jacobus, and many of the earlier commentators, to make the four hundred years begin with the birth of Isaac, and the four hundred and thirty of the apostle to date from the call of Abram. Again, Leupold (EG, 484): The four hundred years mentioned are, of course, a round number, which is given more exactly in Exo. 12:40 as 430 years. Michells computations agree with these figures, making the year of Jacobs going down into Egypt to be 1879 B.C. and the year of the Exodus 1449. Since this latter year, or perhaps 1447 B.C., is now quite commonly accepted, we may let these dates stand as sufficiently exact for all practical purposes. How Moses arrived at the computation 430 in Exo. 12:40 need not here concern us. Other instances of exact predictions in numbers of years are found in Jer. 25:11; Jer. 29:10, in reference to seventy years; and Isa. 16:14, for a matter of three years. As for the Apostles time-span, Gal. 3:17, this would simply show that, in writing to Greek-speaking Jews, whose only Bible was the Septuagint version, he made use of that translation. It would not even prove his own opinion upon the point, since the chronological question is not pertinent to his argument, and, whatever he may have thought upon it, he would certainly not have obtruded upon his Galatian disciples a wholly irrelevant discussion (PC, Exodus, Vol. I, Intro., p. 18).
Gen. 15:16. In the fourth generation. This should probably read the fourth generation shall return, etc. Here the original word, dor, translated generation, means circle. turning, age. Jamieson (CECG, 146): the revolution or circle of human years; an age or generation. Like genea among the Greeks, and saeculum among the Romans, its meaning, as to extent of time, differed at different periods. In the patriarchal age it denoted a hundred years (cf. Gen. 15:13 with Exo. 12:40). In later ages its signification was more limited, as it is used to describe a period of from thirty to forty years (Job. 42:16). And on the ground of this ordinary import borne by the word generation, a recent writer has founded an objection to the historical truth of this history. But he draws an unwarrantable conclusion; for, as there are only two modes of computing a generation, the original rate of calculating it at from thirty to forty years, and the patriarchal usage to which, in accordance with Abrams habits of thought, the Divine Revealer accorded his words, it is evident that the fourth generation is to be taken in the latter sense, as is distinctly intimated in Gen. 15:13. Keil and Delitzsch (BCOTP, 216): The calculations are made here on the basis of a hundred years to a generation: not too much for those times, when the average duration of life was above 150 years, and Isaac was born in the hundredth year of Abrahams life. Speiser (ABG, 113): As in Gen. 6:9, Heb. dor signifies, duration, age, time span, and only secondarily generation in the current use of the term. The context does not show specifically how the author used the term in this instance; it could have been any of the several round numbers of years. No conclusion can therefore be drawn from this passage in regard to the date of the Exodus. Murphy (MG, 299: In the fourth age. An age here means the average period from the birth to the death of one man. This use of the word is proved by Num. 32:13He made them wander in the wilderness forty years, until all the generation that had done evil in the sight of the Lord was consumed. This age or generation ran parallel with the life of Moses, and therefore consisted of one hundred and twenty years. Joseph lived one hundred and ten years. Four such generations amount to four hundred and eighty or four hundred and forty years. From the birth of Isaac to the return to the land of promise was an interval of four hundred and forty years. Isaac, Levi, Amram, and Eleazar may represent the four ages. Again, on Gen. 15:13, Murphy (ibid., p. 298): Four hundred years are to elapse before the seed of Abraham shall actually proceed to take possession of the land. This interval can only commence when the seed is born; that is, at the birth of Isaac, when Abram was a hundred years of age, and therefore thirty years after the call. During this interval they are to be, first, strangers in a land not theirs for one hundred and ninety years; and then for the remaining two hundred and ten years in Egypt: at first, servants, with considerable privilege and position; and at last, afflicted serfs, under a hard and cruel bondage. At the end of this period Pharaoh and his nation were visited with a succession of tremendous judgments, and Israel went out free from bondage with great wealth (Exo. chs. Gen. 12:14).
Leupold (EG, 486): Another factor enters into these computations and readjustmentsthe guilt of the Amorites. All the inhabitants of Canaan are referred to by the term Amorites, the most important family of the Canaanites (see on Gen. 10:16). The term is similarly used in Gen. 48:22; Num. 13:29; Num. 21:21, etc., Deu. 1:7; Deu. 1:19. These aboriginal inhabitants of Canaan had heaped up a measure of guilt by this time. The measure was not yet complete (shalem), that is, they were nearing the point where divine tolerance could bear with them no longer, but they had not yet arrived at this point. Gods foreknowledge discerned that in a few more centuries these wicked nations would have forfeited their right to live, and then He would replace them in the land of Canaan by the Israelites. Passages bearing on the iniquity of the Canaanites are Lev. 18:24 ff; Lev. 20:22 ff.; Deu. 18:9 ff. So God will allow the children of Israel to be absent from the land while the Canaanites continue in their evil ways. When He can bear the Canaanites no longer, He will have another nation ready wherewith to replace them. Thus far we have encountered no direct evidence of Canaanite iniquity but shall soon see the starting examples offered by Sodom.
It seems to us that the following summarization of the time-span problem here under study is by far the most satisfactory (from PC, Exodus, Vol. I, Intro., p. 19):
From the descent of Jacob into Egypt
to the death of Joseph
71 years
From the death of Joseph to the birth
of Moses
278 years
From the birth of Moses to his flight
into Midian
40 years
From the flight of Moses into Midian
to his return to Egypt
40 years
From the return of Moses, to the Exodus
1 year
Total
430 years
(For a thoroughgoing explanation of these figures, see Keil and Delitzsch (COTP, 371, and 414, art., Chronological Survey of the Leading Events of the Patriarchal History; also Kalisch, Comment on Exodus, Introduction, pp. 1113). Finally, Lange (CDHCG, 413): The difference between the four hundred years, Gen. 15:13, and Act. 7:6, and the four hundred and thirty years, Exo. 12:40, is explained, not only by the use of round, prophetic numbers here, but also from the fact that we must distinguish between the time when the Israelites generally dwelt in Egypt, and the period when they became enslaved and oppressed. Paul counts (Gal. 3:17) the time between the promise and the law, as four hundred and thirty years, in the thought that the closing date of the time of promise was the death of Jacob (Genesis 49). (See also, on Exo. 12:40, Haley, ADB, 418.)
8. The Covenant (Gen. 15:17-21)
The Divine promisesof a seed and of a landwith the accompanying signs are now brought up into the Covenant, i.e., subsumed therein. The Divinely appointed sign of the Covenant as an ethnic; and later a national, institution (that is, with Abraham and his fleshly seed) is to be disclosed in the 17th chapter.
Stages of the Promise. Lange (CDHCG, 412): The stages of the promise which Abram received, viewed as to its genealogical sequence, may be regarded in this order: 1. Thou shalt be a man of blessing, and shalt become a great people (Gen. 12:2); 2. To thy seed will I give this land (Gen. 12:7); 3. To thy seed the land, to thy land thy seed (Gen. 13:14 ff). Here (Gen. 15:18) the promise of the seed and the land was sealed in the form of a covenant. 4. The promise of a seed advances in the form of a covenant to the assurance that God would be the God of his seed (Gen. 17:7). 5. The promise is more definite, that not Ishmael but the son of Sarah should be his heir (Gen. 17:15 ff.). 6. The heir was promised in the next year (Gen. 18:10). 7. The whole promise in its richest fullness was sealed by the oath of Jehovah (ch. 22).
Gods Covenants, it must be understood, are not like compacts or contracts between men. The covenant with Noah, of course, was absolutely unilateral (Gen. 9:8-17), that is, the obligation (promise) was solely on the Divine side; nothing is required of mankind. The two great Covenants of the Bible, with the fleshly seed and the spiritual seed of Abraham respectively, of which the Old and New Testaments are the permanent or stereotyped records (Gal. 3:15-29), strictly speaking are likewise unilateral in essence but conditioned upon mans response by the obedience of faith (Gal. 3:2). That is to say, God overtures, states the terms upon which the Divine promises will be fulfilled; man must hear, accept, and obey the terms or conditions, whereupon he will receive the fulfillment of the Divine promises. Hence, not even the great Covenants are, strictly speaking, bilateral. Whatever may have been the supposed relative standing of the two parties to the covenant [in pagan cults] . . . in the Israelite tradition it was no agreement between equals. The terms of the covenant were not the result of negotiation: they were imposed by the Lord (cf. Exo. 34:10-11; Exo. 24:7); and the covenant was inaugurated at the foot of the flaming mountain (cf. Exo. 19:18). The commentator here is assuming the premise that the Old Covenant of the Bible was a borrowing from the cult of Baal-berith at Shechem. The theory is absurd for two reasons: (1) the ethical purity of the Covenant with Israel as compared with that of the pagan cults; (2) the name of Deity (I AM) of the Covenant with Israel expresses pure personality in striking contrast to the names of pagan gods and goddesses which are simply personifications of natural forces. The difference between pure personality and mere personification is the difference between heaven and earth, the divine and the human. The NAME of the Old Covenant God is a revealed name; the names of pagan gods and goddesses were all of human origin. (There is no word for goddess in the Hebrew language.) It is inconceivable that any human being could ever have conjured up out of his own imagination the great and incommunicable NAME by which God revealed Himself to His ancient people (Exo. 3:14-15), and especially any member of a nation surrounded on all sides by nothing but pagan idolatrous cults with their gross immoralities as was ancient Israel. We now quote the remainder of the comment in which the writer (IBG, 603) emphasizes the ethical superiority of the Covenant with Israel. Israel made the covenant idea, he goes on to say, the vehicle of their faith in the dependability of God. He was no capricious despot but a God of righteousness and order who respected human personality. He would not change: his favor was sure. But Israel would benefit by that favor only in so far as they were obedient to the divine will. With these statements we agree wholeheartedly. The commentator continues as follows concerning Gen. 15:18 : In this passage, stating Gods promise to Abraham in covenant terms, no conditions are imposed. But the implication of the narrative in its present and final form would seem to be that the covenant would stand so long as Abrahams descendants continued to follow the example set by him when he believed the Lord (Gen. 15:6). Biblical covenants are not agreements between equals: hence can hardly be designated bilateral in the strict sense of the term. In all such covenants, Grace promises and provides, but human faith must accept and obey in order to enjoy.
Gen. 15:17. R.S.V.A smoking fire pot and a flaming torch passed between these pieces (cf. Jer. 34:18-19) of the various sacrificial creatures arranged in proper order. Keil-Delitzsch, (COTP, 216217): In this symbol Jehovah manifested Himself to Abram, just as He afterwards did to the people of Israel in the pillar of cloud and fire. Passing through the pieces, He ratified the covenant which He had made with Abram. His glory was enveloped in fire and smoke, the product of the consuming fireboth symbols of the wrath of God, whose fiery zeal consumes whatever opposes it. (Cf. Exo. 3:2; Exo. 13:21; Exo. 19:18; Deu. 4:24, Heb. 10:31; Psa. 18:9.) Continuing (ibid.): To establish and give reality to the covenant to be concluded with Abram, Jehovah would have to pass through the seed of Abram when oppressed by the Egyptians and threatened by destruction, and to execute judgment on their oppressors (Exo. 7:4; Exo. 12:2). In this symbol, the passing of the Lord between the pieces meant something altogether different from the oath of the Lord by Himself in ch. Gen. 22:16, or by His life in Deu. 32:40, or by His soul in Amo. 6:8 and Jer. 51:14. It set before Abram the condescension of the Lord to his seed, in the fearful glory of His majesty as the judge of their foes. Hence the pieces were not consumed by the fire; for the transaction had reference not to a sacrifice, which God accepted, and in which the soul of the offered was to ascend in the smoke to God, but to a covenant in which God came down to man. From the nature of the covenant, it followed, however, that God alone went through the pieces in a symbolical representation of Himself, and not Abram also. For although a covenant always establishes a reciprocal relation between two individuals, yet in that covenant which God concluded with a man, the man did not stand on an equality with God, but God established the relation of fellowship by His promise and His gracious condescension to the man, who was at first purely a recipient, and was only qualified and bound to fulfill the obligations consequent upon the covenant by the reception of gifts of grace. (Italics mineC. C.) Skinner (ICCG, 283): This ceremony constitutes a Berith, of which the one provision is the possession of the land. A Berith necessarily implies two or more parties; but it may happen that from the nature of the case its stipulations are binding only on one. So, here: Yahweh alone passes (symbolically) between the pieces, because He alone contracts obligation. The land is described according to its ideal limits. Keil-Delitzsch, on Gen. 15:18-21 (ibid., p. 217): In Gen. 15:18-21 this divine revelation is described as the making of a covenant . . . the bond concluded by cutting up the sacrificial animals, and the substance of this covenant is embraced in the promise, that God would give that land to the seed of Abram, from the river of Egypt to the great river Euphrates. The river of Egypt is the Nile, and not the brook of Egypt, Num. 34:5, i.e., the boundary stream Rhinocorura, Wady el Arish. According to the oratorical character of the promise, the two large rivers, the Nile and the Euphrates, are mentioned as the boundaries within which the seed of Abram would possess the promised land, the exact limits of which are minutely described in the list of the tribes who were then in possession. With these concluding statements the present author finds himself in complete agreement.
Schultz (OTS, 34): The covenant plays an important role in Abrahams experience. Note the successive revelations of God after the initial promise to which Abraham responded in obedience. As God enlarged this promise, Abraham exercised faith which was reckoned to him as righteousness (Genesis 15). In this covenant the land of Canaan was specifically pledged to the descendants of Abraham. With the promise of the son, circumcision was made the sign of the covenant (Genesis 17). This covenant promise was finally sealed in Abrahams act of obedience when he demonstrated his willingness to sacrifice his only son Isaac (Genesis 22).
In its present fused form, ch. 15 consists of two interrelated parts. The first (Gen. 15:1-6) has to do with the increasingly urgent matter of Abrahams heir. The patriarchs original call (Gen. 12:1 ff.) implied that the mandate was to be taken over by Abrahams descendants. Thus far, however, Abraham has remained childless. The ultimate success of his mission was therefore in danger. Moreover, he had cause for personal anxiety, for in ancient Near Eastern societies it was left to a son to ensure a restful afterlife for his father through proper interment and rites (he shall lament him and bury him, say the Nuzi texts). Gods reaffirmed promise of a son now sets Abrahams mind at rest on both counts. The remainder of the chapter (Gen. 15:7-21) places the preceding incident in a broader perspective. Above and beyond personal considerations, the birth of an heir to Abraham is essential to Gods scheme of things. It involves a nation to be, and its establishment in the Promised Land. That land shall extend from Egypt to Mesopotamia (Gen. 15:18). The emphasis shifts thus to world history, and the importance of the episode is underscored by the conclusion of a covenant. In secular practice, this is normally a binding compact between states. This time, however, we are witnessing a covenant between the Creator of the universe and the ancestor of a nation ordained in advance to be a tool for shaping the history of the world. Small wonder, therefore, that the description touches on magic, and carries with it a feeling of awe and mystery which, thanks to the genius of the narrator, can still grip the reader after all the intervening centuries (ABG, 115).
FOR MEDITATION AND SERMONIZING
What God Did Through the Children of Israel
(1Co. 10:1-13, Rom. 15:4, Gal. 3:24-25)
We often hear the question, Why did not God send His Son into the world to redeem mankind immediately after the disobedience of our first parents? Why did He not send Him in the time of Abraham or Moses or the Prophets, etc.? Why did He wait so long before inaugurating the redemptive phase of His Eternal Purpose? (Cf. Eph. 3:8-13, 1Pe. 1:10-12, Gal. 4:4.)
We might counter these questions with the following: Why did not God so constitute the acorn that it would grow into an oak instantaneously? Or, why did He not so create the infant that it would grow into a man or woman in a few minutes, weeks or months? The answer seems to be that sundry matters had first to be practically demonstrated before the Gospel could be fully and properly revealed to mankind as the power of God for the salvation of every true believer (Milligan, SR, 73). In the Purpose of God, it was left to the Gentiles to demonstrate by their numerous failures in theoretical and practical wisdom, such as, for example, Platonism, Aristotelianism, Stoicism, Epicureanism, etc., and indeed all schools of philosophy, the sheer inadequacy of human speculation to fathom the mysteries of Being; and by their equally numerous failures in trying to establish an adequate system of religion with only the dim light of nature to guide them (cf. Rom. 1:20-32). The history of philosophy shows that mans greatest problem has ever been that of relating, in any satisfying way, the mystery of life to the supreme and inevitable frustration, death. Philosophy has ever been concerned, above all other things, with death. (By way of contrast, Jesus had little to say about deaththe theme that was on His lips at all times was life: Mat. 25:46; Joh. 5:40; Joh. 10:10.) As Immanuel Kant has put it, the three great problems that have always engendered human speculation are God, freedom, and immortality; it will be noted that these have to do with the origin, nature, and destiny of the person. The outstanding fact that has to do with human life in its fullness is that the question voiced by Job in the early ages of the world (Job. 14:14) remained unanswered until it was answered at Josephs tomb (1Co. 15:12-28).
What ends, then, did God achieve through His ancient people, the fleshly seed of Abraham, the Children of Israel? The following:
1. The continuance and increase of the knowledge of Himself, His attributes and His works, among men. Through the Patriarchs He revealed His self-existence, unity and personality. Through Moses and the demonstrations in Egypt, He revealed His omnipotence. Through the Prophets especially He revealed His wisdom and holiness. Throughout the entire history of the People of Israel He revealed His infinite justice, goodness, and righteousness. Through His Only Begotten He revealed His ineffable love and compassion (Joh. 14:9, 1Co. 1:21, Heb. 1:1-4). How utterly absurd for any human being to try to apprehend and worship God aright from the revelation of nature! Hence it was that God put His Old Testament people in the pulpit of the world to preserve monotheism, the knowledge of the living and true God, HE WHO IS (Jer. 10:10, Mat. 16:16, Joh. 17:3, 1Th. 1:9, 1 John 1:20), by way of contrast to the coldly intellectual God, THAT WHICH IS, of human philosophy. This God, the pantheistic God of human philosophy, will never suffice to meet the institutions, aspirations, and needs of the human spirit (cf. Rom. 8:26-27).
2. The perpetuation and development of the essential principles, laws, and institutions of true religion. These are, as we have learned already, the Altar, the Sacrifice, and the Priesthood. (Cf. Gen. 8:20; Gen. 12:7-8; Gen. 13:18, etc.; Exo. 20:24-26; Heb. 9:22; Lev. 17:11; Exo. 12:5; Rom. 3:24-26; Rev. 5:9; 1Pe. 2:5; 1Pe. 2:9; 1Pe. 2:24; Heb. 9:11-28; Rev. 1:6; Rev. 5:10; Rev. 20:6.)
3. The revelation of the essential principles of moral conduct, and of national and social righteousness. There were many noted lawgivers in the ancient world: Minos and Rhadamanthus of Crete, Hammurabi of Babylon, Numa Pompilius of Rome, Solon of Athens, Lycurgus of Sparta, etc. Undoubtedly there was a strain of Semitic moral (and civil) lawnorms of right and wrong conducthanded down by word of mouth from generation to generation (Rom. 2:14-15). The apostle tells us that under conscience, however, as educated by tradition alone, man became more and more sinful; hence the necessity of incorporating these basic norms into a permanent code: this was done through the mediatorship of Moses (Gal. 3:19). There can be no doubt, in the minds of honest intelligent persons that if all men could be induced to shape their lives by the two Great Commandments as incorporated in the Decalogue (cf. Mat. 22:34-40, Deu. 6:5, Lev. 19:18, Exo. 20:1-17) this temporal world of mankind in which we are living today would be a very different world. H. A. Overstreet (The Mature Mind, 96) points up the superiority of the Mosaic Code to all other legal codes of antiquity, in these words: The Decalogue remains for us the first great insight of our culture into mans moral nature. There had been other codes before this one, but they had lacked the consistency of moral insight conveyed in the Decalogue. One and all, they had been class codes, making arbitrary discriminations between human beings; assigning more rights to some than to others. Thus, they were not yet moral because they failed of moral universality. They belonged to cultures that had not yet emerged from the stage of many gods and many different truths: one truth for the highborn, another for the lowborn. The Decalogue was the first statement of the oneness of all who are human: oneness in rights and oneness in obligations. The Decalogue is Gods Mandate to Humanity: to prince, scholar, commoner, rich man, and pauper alike. (See also Rom. 3:20, Ecc. 12:13, Pro. 14:34, Psa. 111:10, Amo. 5:11, Mic. 6:8, Isa. 1:15-17, Jer. 25:5-6, etc.)
4. The fact of the inadequacy of law to save people from their sins. (See Rom. 7:7-8; Rom. 8:3; Heb. 10:1, 1Co. 15:56, Joh. 1:17, 1Jn. 3:4). It is not the function of law to save or redeem: law serves only to distinguish right conduct from wrong conduct. The Children of Israel were specially called and used of God to demonstrate the exceeding sinfulness of sin, our inability to save ourselves through works of the moral law, and consequently the need of every accountable human being for personal regeneration and holiness (Joh. 3:1-8). (Rom. 4:2; Rom. 5:1; Gal. 2:16; Gal. 3:11, etc.)
5. The development of a system of type, symbol, and prophecy that would serve to identify the Messiah at His coming, and to establish the divine origin of the entire Christian System. (1Co. 10:11, Rom. 15:4, Heb. 10:1, etc.) Most of the characters, institutions and events of the Old Covenant were designed to be types (shadows) of Christ and His Church. Adam, Isaac, Joseph, Moses, Joshua, David, Jonah, etc., were all typical of Christ in certain respects. The deliverance of Noah from the ungodly antediluvian world, through water as the transitional element, was typical of our deliverance from the bondage and corruption of sin, through baptism, again the transitional element through which deliverance is consummated (1Pe. 3:20-21, Gal. 3:27, Joh. 3:3-5). The Tabernacle and the Temple were successively types, in even their minute details, of the Church. The Paschal Lamb, the Smitten Rock, the Brazen Serpent, etc., were metaphors of Christ. The Levitical Priesthood was typical of the priesthood of all Christians. In fact the entire Mosaic System was, in its essential features, typical of the Christian System. Typology is a most convincing proof of the divine origin of the Scriptures, for it must be admitted that the points of resemblance between the types and their corresponding antitypes were designed and preordained by the same God who established them and revealed them through His Holy Spirit. In addition to the types and symbols, there are some three hundred prophetic statements in the Old Testament that are fulfilled in the life and ministry of Jesus and in the details of the constitution of His Church and His Kingdom. What more evidence could any honest and intelligent person require, to convince him that Jesus is truly the Christ, the Son of the living God? (Mat. 16:16.)
6. Finally, the giving to the world of the Messiah Himself, the Seed of Abraham, Isaac, Jacob, Judah, and David, through the Virgin Mary, by the overshadowing of the Holy Spirit. (Gal. 3:16, Luk. 1:26-38; Gen. 22:18, Gen. 49:10; Num. 24:17, Rev. 22:16, Heb. 7:14, Rev. 5:5; Isa. 9:6-7; Isa. 11:1-2; Rom. 1:1-4, Mat. 1:1, Heb. 7:14, etc.)
In view of this array of evidence that our God piled up in olden times as preparatory to the full disclosure of His Eternal Purpose, His Plan of Redemption, two fundamental truths present themselves to us:
1. That one can ascertain this divine truththe content of this revelationonly by treating the Bible as a whole. For, as Augustine put it hundreds of years ago,
In the Old Testament we have the New Testament concealed,
In the New Testament we have the Old Testament revealed.
2. That the very people to whom all this evidence was revealed, and through whom it was preserved for future generations, should reject the evidence and reject the Redeemer whom it identified so clearly, becomes the ironyand the most profound tragedyof all the ages. This tragedy is expressed in one simple statement by John the Beloved, He came unto his own, and they that were his own received him not (Joh. 1:11; cf. Joh. 5:40, Mat. 23:37-39; Mat. 27:25; Act. 7:51-53).
Historys Message to Man
(Gen. 15:16)
Can any over-all purposiveness be discovered in history? Does history have any lessons for us? Does it have any meaning? There are those who have answered affirmatively, but with considerable variability of interpretation. There are those who answer in the negative. History, they say, is simply the record of mans Will to Live, to resist extinction, to just keep on going on, but without any predetermined end or goal. Popeyes philosophy expresses this negative view fairly well, I yam what I yam,
It is interesting to note that all prevailing philosophies of history arose in ancient Greece. Herodotus, the father of history, who lived in the 5th century B.C., originated what has come to be known as the ethical philosophy of history. His view was that history is largely the record of the work of the goddess Nemesis, Retributive Justice, who inevitably interferes in the affairs of men to overthrow inordinate human pride, ambition, and arrogance. Thueydides (ca. 471400 B.C.) adopted the strictly secularistic theory of history, namely, that the events of history are brought about by purely secular (chiefly economic) causes; that human events are the consequences of purely human causes, apart from oracular, superhuman or supernatural influences. Polybius (ca. 205125 B.C.) was the first to propose the fatalistic view, that all events of history are foreordained by a Sovereign Power bearing the name of Destiny or Fortune. Polybius was a Stoic, and this was Stoic doctrine. The secularistic interpretation has been revived in modern times, first by Machiavelli, then by Thomas Hobbes; and finally by Marx and Lenin, with their theory of economic determinism and their substitution of expediency for morality. The fatalistic interpretation is represented in our day by the work of Oswald Spengler, The Decline of the West. According to Spengler, every culture inevitably passes through four successive periods corresponding respectively to the four seasonsspring, summer, fall and winterthe last-named being the period of decay that terminates in death, the period that is best designated that of civilization. Spengler was a pessimist: there is no escape from this remorseless cycle, according to his view. The ethical interpretation, in broad outline, is represented today in the thinking of such men as Berdyaev, Sorokin, Schweitzer, and Toynbee. Toynbees elaborately-worked-out theory is known as that of challenge and response. According to Toynbee, Christian civilization or culture must meet three primary needs or challenges: the need to establish a constitutional system of cooperative world government (politically), the need to find a workable compromise between free enterprise and socialism (economically), and the need to put the secular superstructure back on a religious foundation, that in which the dignity and worth of the person is made the supreme ethical norm. Toynbees over-all thesis is that our Western culture will survive only if it responds in a positive way to these basic needs or challenges. Augustine (in his great work, The City of God) interprets the function of the secular state to be the preservation of order whereby the righteous can cultivate the Spiritual Life here that is befitting that of the Heavenly City. Montesquieu: the end of the state is its own self-preservation. Hegel: the end of the state is its self-glorification to the achievement of which individual citizens are but the means: indeed the state is God on the march. The present-day totalitarian state, whether Communistic, Nazi, or Fascist, is the concrete embodiment of Hegels state-ism.
In Gen. 15:16, we have an intimation of what may properly be called the providential interpretation of history. This doctrine is given us in its fullness in Jeremiah, ch. 18, Gen. 15:5-10. It may be stated as follows:
1. God rules the world. But within the framework of His Providence both individuals and nations are left relatively free to work out their own history and ultimate destiny. God exercises sovereignty over the whole creation. He owns it all (Psa. 24:1-2; Psa. 19:1-6; Psa. 8:3-9; Psa. 148:1-6; Psa. 50:12; Psa. 89:11; Isa. 45:18; Isa. 46:8-11; 1Co. 10:26). You cant take it with you is infinitely more than a cliche: it is absolutely truth (cf. Luk. 16:19-31). The redeemed are in a special sense Gods own: they are not their own, they have been bought with a price, and that price was the blood of Christ (1Co. 6:19-20; 1Co. 7:23; Act. 20:28). Law is the expression of the will of the Lawgiver: hence, what scientists call laws of nature are simply the laws of God. His Will is the constitution of the Totality of Being. In the unforgettable lines of Maltbie D. Babcocks great hymn:
This is my Fathers World,
And to my listening ears,
All nature sings, and round me rings
The music of the spheres
This is my Fathers world:
I rest me in the thought
Of rocks and trees, of skies and seas;
His hand the wonders wrought.
At the same time, however, God has chosen to recognize mans freedom of will with which he has been endowed from the beginning and without which he would not be man. God chooses to allow man to exercise this freedom of choice. Men are predestined to be free, and their free choices constitute Gods foreknowledge. God does not rule His moral world by coercion. He does not burglarize our wills. He surrounds us with the necessary means to physical and spiritual life and growth and then looks to us to work out our own salvation within the framework of His Providence, holding us accountable in the long run for the deeds we have done in the flesh. (Joh. 5:29, Rom. 2:6, Php. 2:12, Act. 17:31, Rom. 14:10, 2Co. 5:10, Rev. 20:13).
The same is true of nations as of individuals. God does not rule the affairs of nations by force. He allows them to work out their own history and destiny under the aegis of His Providence. At the same time, however, he overrules (overthrows, Eze. 21:27) peoples and their rulers when pride, ambition, greed, and arrogance may impel them into schemes of world conquest. For the simple fact is that God has reserved universal sovereignty for the only One worthy of it, His Only Begotten (Php. 2:9-10, 1Co. 15:20-28, Rev. 11:15). In every great conflict in which the forces of righteousness have been challenged by the combined powers of evil, the evil powers have always gone down to defeat. 1 know of no exception to this principle in all human history. Free men will never be enslaved for any great length of time by would-be empire builders.
2. Nations fall when they ignore and violate the moral law and thus make themselves vessels fit only for destruction.
(1) No better example of this fact can be cited than that of the text before us. Abraham made his pilgrimage of faith to the Land of Promise, lived there throughout his natural life (as did also Isaac and Jacob) without owning a foot of Canaans soil except the small plot of land which he bought from Abimelech, a Canaanite prince, for a burial ground. What is the explanation? It is that of our text: the iniquity of the Canaanites had not yet reached the point where there was none righteous, no, not one. We know this from the kindness shown Abraham by various Canaanite chieftains (Gen. 14:13; Gen. 20:1-18; Gen. 23:7-20; Gen. 26:6-11). Some four hundred years later when Israel came out of Egypt under Moses and Joshua, the Canaanites had become so given over to the grossest forms of licentiousness and idolatry that their very existence was a moral blight on mankind. Therefore God gave them up to destruction as nations when the Israelites under Joshua took possession of their land (cf. Lev. 18:24-28).
(2) History is the story of the rise and fall of nations; the stage on which history is acted out has rightly been called the graveyard of nations. As expressed in Shelleys imperishable lines:
My name is Ozymandias, king of kings:
Look on my works, ye Mighty, and despair.
Nothing beside remains. Round the decay
Of that colossal wreck, boundless and bare
The lone and level sands stretch far away.
And in the memorable lines of Kiplings Recessional:
Far-called, our navies melt away;
On dune and headland sinks the fire
Lo, all our pomp of yesterday
Is one with Nineveh and Tyre!
Judge of the Nations, spare us yet,
Lest we forgetlest we forget!
(3) Nations do not die of old age: they perish when they die of a rotten heart. They die when they cease to be fit to go on living (Cf. Abrahams intercession for Sodom and Gomorrah: not even ten righteous souls could be found therein (Gen. 18:22-33). (For the opposite side of the coin, see 1Ki. 19:9-18, Rom. 11:2-4).
(4) There are times in the course of human events when the destruction of a nations power becomes a moral necessity. Cf, Exo. 17:14. In the namby-pamby notions of God that men seem to have today, He takes on the status of a glorified bellhop, or that of a kindly old gentleman up in the sky who will permit his beard to be pulled, with impunity, by every rogue that happens to pass by. Our God is the God of love, to be sure; but He is also Absolute Justice. Lacking this Absolute Justice, He simply could not be God. The God of the Bible is still, and always, the Lord of Hosts (1Sa. 1:11, 2Sa. 6:2; Psa. 59:5; Psa. 24:10; Isa. 6:3; Mal. 1:14, etc.). The unredeemed will discover, when it is everlastingly too late, that our God is truly a consuming fire (Deu. 4:24, Heb. 12:29, Rev. 6:12-17).
Conclusion: Gods philosophy of history is clearly stated in Jer. 18:5-10. It may be stated in a single sentence: the stability of a nation or national state depends on the ethical quality of the national life. This is true, regardless of the type of regime, whether that be a tyranny, a monarchy, or a democracy.
How fitting, then, these lines, again from Kipplings Recessional:
The tumult and the shouting dies;
The captains and the kings depart
Still stands Thine ancient Sacrifice,
An humble and a contrite heart.
Lord God of Hosts, be with us yet,
Lest we forgetlest we forget!
As Christians we look forward with keen anticipation to the return of our Lord to receive His church into eternal Glory and to Judge the living and the dead (Act. 17:31; Act. 10:42; Mat. 25:31-46; 1Th. 4:13-18; 2Th. 1:7-10; 2Ti. 4:1; 1Pe. 4:5; Rev. 19:11-16; Rev. 20:4-6; Rev. 20:11-15).
REVIEW QUESTIONS ON PART TWENTY-EIGHT
1.
Show the fallacy of the alleged composite character of ch. 15.
2.
Can measured time sequence be attributed to prophetic vision? Explain.
3.
What are the four parts into which the content of ch. 15 divides?
4.
Where does the phrase, the word of Yahwe, first appear in Scripture?
5.
How does Whitelaw explain this designation?
6.
What in all likelihood was the cause of Abrams fear, as alluded to in Gen. 15:13?
7.
Explain the Divine assurance, I am thy shield and thy exceeding great reward.
8.
What was the character of Abrams response to this Divine assurance? Explain.
9.
What ancient custom prevailed concerning an heir in instances of couples who remained childless?
10.
Explain the distinction in customary law between the direct heir and the indirect heir.
11.
What was Yahwehs promise in response to Abrams complaint ?
12.
What was the sign by which God confirmed the promise?
13.
Explain what is meant by righteousness (Gen. 15:6).
14.
Explain as fully as possible the meaning of Gen. 15:6. How and where is this meaning developed in the New Testament?
15.
Differentiate works of the law (Paul) and works of faith (James).
16.
What more profound meaning must be attributed to the term faith in the light of these Scriptures?
17.
State Cornfelds explanation of the term covenant.
18.
What is to be inferred from the fact that Biblical Hebrew has no words for goddess or religion?
19.
What sign did God give Abram to confirm the latters possession of the Land?
20.
Explain ancient ritual procedure in the establishing of a covenant. How did this differ from the ritual of sacrifice?
21.
Explain what was meant by the phrase, to cut a covenant.
22.
What was symbolized by the smoking furnace? By the flaming torch?
23.
What was symbolized by the birds of prey? By their dispersal?
24.
Explain the symbolism of the various details of this sign as given in SIBG.
25.
Explain what is meant by the Oracle. List the specifics of it, Gen. 15:13-16.
26.
How is the time element to be understood in relation to a preternatural sleep? Explain, in relation to Gen. 15:12.
27.
Summarize Leupolds explanation of Abrams deep sleep experience.
28.
Summarize Langes explanation of it.
29.
In what sense can it be said that God here revealed to Abram future events in the life of the Promised Seed?
30.
What were the personal aspects of the Divine promise?
31.
What was involved in the promise that Abram should go unto his fathers?
32.
What were the probable reasons why the identity of the oppressing nation was not revealed at this time?
33.
What fact about Himself did God demonstrate by the events of the Deliverance?
34.
What were the judgments inflicted on the oppressing nation?
35.
Summarize Durants comment on Egyptian religion. What were the characteristic features of this religion?
36.
How were the great Plagues related to forms of idolatry?
37.
What were to be the boundaries of the Promised Land?
38.
Explain what is meant by the River of Egypt.
39.
Did the Israelites ever extend their dominion to the full extent of the limits named here? If so, when? If not, why not?
40.
How account for the differences in the various Old Testament listings of the inhabitants of the Land of Promise?
41.
Who were the Amorites in the most inclusive sense of the name? What was their great cultural center and where located?
42.
Why was the deliverance of the Israelites from bondage to be delayed 400 years?
43.
What great ethical lesson does this have for us?
44.
By what incidents do we know that the Amorites (and Canaanites in general) were not yet wholly given over to iniquity?
45.
Summarize Murphys analysis of Gen. 15:16.
46.
How does Exo. 12:40 appear in the Septuagint and Samaritan versions respectively?
47.
What is the time-span problem involved here?
48.
What reasons does Whitelaw give for preference for the Hebrew text?
49.
How does Leupold resolve this time-span problem?
50.
What feasible explanation can be given of the Apostles time-span, Gal. 3:17?
51.
What is the literal meaning of the Hebrew word dor, translated generation here?
52.
What is the probable significance of the phrase, Gen. 15:16, in the fourth generation?
53.
Summarize Whitelaws proposed solution of this time-span problem.
54.
Summarize Langes proposed solution of it.
55.
Repeat the stages of the revelation of the Promise as given by Lange.
56.
How do Gods covenants differ from agreements or compacts among men?
57.
What did the covenant idea mean to Israel?
58.
Explain: Biblical covenants are not agreements between equals.
59.
In what way did Yahweh ratify the covenant with Abraham regarding the seed and the land?
60.
What was the character of the reciprocal relation between Yahweh and Abram in this covenant?
61.
Trace the development of the covenant as given by Schultz.
62.
What are the two interrelated parts of ch. 15? Show how the emphasis shifts from personal to world history in the latter part.
63.
What did God do, through the fleshly seed of Abraham, in the unfolding of His Eternal Purpose?
64.
What is historys message to mankind?
65.
What briefly are the ethical, secularistic, and fatalistic philosophies of history?
66.
By what Greek historians respectively were these three views presented? Name modern exponents of these views.
67.
What is Augustines theory of the function of the secular state?
68.
What was Hegels philosophy of the state? In what political systems was it objectified?
69.
State clearly Gods philosophy of history as given in Jer. 18:5-10.
70.
For Whom alone has our God reserved universal sovereignty? Give Scriptures to confirm your answer.
Fuente: College Press Bible Study Textbook Series
XV.
JEHOVAHS COVENANT WITH ABRAM.
(1) After these things.After the war with Chedorlaomer.
The word of the Lord came (Heb., was) unto Abram.This phrase, used so constantly afterwards to signify revelation, occurs here for the first time. The revelation on this occasion is made by night (Gen. 15:5), not however in a dream, but in a trance, in which the senses of Abram were closed to all earthly impressions and he became passive in the hands of the Almighty. Up to this time Abram had received only general promises of offspring, and of the land being the possession of his seed; but years were passing by, and the fulfilment of his hopes remained distant as ever. By the war with the Elamite king he had also made for himself powerful enemies; and though the immediate result was fortunate, yet many Canaanite nations may have witnessed with displeasure so remarkable an exhibition of the power and energy of an immigrant. And thus the time had come when the patriarch needed and obtained more formal assurances, first, of the bestowal upon him of offspring (Gen. 15:1-6), and, secondly, of the future possession of Palestine (Gen. 15:18-21).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. After these things After the exciting events of the last chapter Abram returned to the oak grove of Mamre, and seems to have grown despondent . He had implicitly confided in Jehovah, and would not entangle himself with the nations around him beyond the simple alliances of mutual friendship . But where was his reward? The years passed on and he remained childless, and yet Jehovah had promised to make his seed as the dust of the earth . Gen 13:16. It would have been only human, under such circumstances, to yield to doubts and fears, and the recent invasion of the Eastern kings may well have impressed him with a feeling of insecurity and danger. Under such circumstances a fresh revelation from Jehovah was especially opportune.
The word of the Lord came “This is the first time in which the word of the Lord is said to “come” (Hebrews, to be) unto man. The ancient Jews regarded all the manifestations of Jehovah as made through his Word, or through the Shechinah, and hence the Targums often translate Lord by Word of the Lord where there is such manifestation. God is also often said to reveal himself by his angel, or messenger; and yet this angel is identified with him, as Jacob wrestled with an angel in the form of man, (Gen 32:24,) who yet is called God . Gen 32:28-30. Hagar receives a communication from an angel whom yet she names God. Gen 16:7; Gen 16:13. The promised Messiah was to be the ‘angel of mighty counsel,’ (Isa 9:5, in LXX,) the ‘angel of the covenant,’ (Mal 3:1,) and when at last the ‘Word was made flesh’ these Old Testament adumbrations of the Incarnation were understood as they could not have been by patriarchs and prophets. The God revealed was ever the Word, afterwards Incarnate, although they knew it not.” HENGST. Christol., 3: 2.
Vision All the incidents of this chapter may have passed before Abram in vision, that is, “in a state of ecstasy by an inward spiritual intuition, and that not in a nocturnal vision, as in Gen 46:2, but in the daytime.” Keil. But more likely it continued through one day and parts of two nights. See note at the beginning of the chapter.
Fear not. Why this admonition? 1) The flesh shrinks when the purest are brought face to face with God. So Daniel, (Dan 10:19,) Mary, (Luk 1:30,) and John, (Rev 1:17,) shrank before their wondrous revelations, and heard the strengthening words, “Fear not.” 2) Abram had just fought and vanquished the confederate kings of the East (chap. 14,) in order to rescue Lot, his “brother,” and would naturally fear a rally and return of these powerful chiefs.
I am thy shield A mighty defence against all earthly foes. With such a cover, why fear?
Exceeding great reward Or, thy reward shall be great exceedingly; grow greater and greater with the coming years. “There is here a double promise, 1) of protection from evil, and 2) bestowal of good. God would be a shield between him and all his foes, and would be himself a reward ‘great exceedingly’ (not simply bestow rewards) for his obedience and trust. He was childless and landless, but JEHOVAH himself, the Self-existent, would be his inheritance.” Newhall.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘After these things the word of Yahweh came to Abram in a vision saying, “Do not be afraid, Abram, for I am your shield and your exceeding great reward.’
The phrase ‘after these things’ is used elsewhere as a connecting phrase between narratives but always following ‘and it happened’. Thus its use here without ‘and it happened’ is distinctive, signifying a specifically closer connection with what goes before. So the covenant about to be received is intended to be directly connected with what precedes it and is Yahweh’s response to Abram’s behaviour there, especially his refusal to take riches for himself. In the combined collection the two chapters are to be seen as one whole with the Melchizedek covenant narrative used as background and explanation to the new covenant.
“The word of Yahweh”. A unique phrase in Genesis for a unique situation. It arises here as a contrast to his covenants with kings. The word of Yahweh is more important than covenants with kings. Here is a word that is permanent, that is everlasting, that is above kings.
It is also a prophetic word that is coming. The prophets constantly received ‘the word of Yahweh’. Here such a word is given to Abram. He is now a prophet (see Gen 20:7). No wonder he is filled with awe. This is confirmed by the words ‘in a vision’ (compare Num 12:6). What he is to see is not natural, it can only be seen in vision, for no man can see God and live. He has repudiated earthly riches, now he is to have spiritual riches. We must not underestimate what this meant for Abram and also for his followers. He is their priest, now he is to be a prophet.
“Do not be afraid”. Although it is not yet mentioned this already suggests the beginning of an experience which fills Abram with awe. But he need not fear. Yahweh is his shield and protector so that he need fear nothing (for shield see Psa 3:3; Psa 28:7; Psa 33:20). He is also overflowingly abundantly his treasury above all treasuries and the guarantee of his future prosperity and fruitfulness. He has refused wealth so that none might say they had made Abram rich. Yahweh will therefore Himself assure him of riches of a far greater kind.
Fuente: Commentary Series on the Bible by Peter Pett
God Makes A Covenant With Abraham The underlying theme of Genesis 12-50 is the establishment of the nation of Israel through the divine foreknowledge of God the Father. Therefore, each story in this section of the book of Genesis supports this theme. In Gen 15:1-21 God makes Abraham a promise to give him the land of Canaan and to multiply his descendants. In order to verify His promise to Abraham, he cut a covenant with him.
We find a reference to this event in the book of Nehemiah.
Neh 9:7-8, “Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham; And foundest his heart faithful before thee, and madest a covenant with him to give the land of the Canaanites, the Hittites, the Amorites, and the Perizzites, and the Jebusites, and the Girgashites, to give it, I say, to his seed, and hast performed thy words; for thou art righteous:”
Note a similar covenant in Jer 34:18.
Jer 34:18-19, “And I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, when they cut the calf in twain, and passed between the parts thereof, The princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land, which passed between the parts of the calf;”
Supporting the idea that God cut a covenant with Abraham in Gen 15:1-21 by dividing the sacrificial animals in half and passing between them, we have a recorded account of a famous African missionary named Alexander Mackay making a blood covenant with a native king in a similar fashion. The tribal leader and the white missionary each took hold of the legs of a goat, while a servant of the king cut the goat in half, thus sealing a covenant between the two so that the missionary could travel freely in the king’s territory. Otherwise, the African tribe would have viewed any future visits by these missionaries as intrusions.
“After staying a few days and talking with the king on many matters, Mackay told him that he must now leave. The king would not hear of him leaving without first making ‘blood brotherhood’ with him; and as Mackay knew how valuable this bond was, he at once consented to become a brother of the black monarch. Accordingly, on a fixed day he went to the bazara, where the king was seated. A great crowd of natives were gathered round about, and in the midst of them a goat. Rising from his throne, the king took hold of the goat’s fore legs, and Mackay took hold of the hind ones. After one man had explained that the ceremony meant a seal of friendship, the executioner cut the goat in two with a sharp knife. This being done, all the natives lifted up their hands towards heaven and uttered wild yells, and this finished the ceremony. Mackay and King Lkonge were now blood brothers and fast friends for life. His departure was made the occasion for further demonstrations of friendship and goodwill. After the last good-bye was said, Mackay set sail for Kagei, where he arrived safely, having been absent nine days.” [194]
[194] C. T. Wilson, Alexander Mackay: Missionary Hero of Uganda (London: The Sunday School Union, 1893), 45.
Gen 15:1 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.
Gen 15:1
Gen 15:1 “the word of the LORD came unto Abram in a vision, saying” Word Study on “vision” Gesenius and Strong say the Hebrew word (H4236) means, “a vision.” It is used four times in the Old Testament (Gen 15:1, Num 24:4; Num 24:16, Eze 13:3). Strong says this Hebrew noun is derived from the verb (H2372), which means, “to gaze at, perceive, contemplate, to have a vision of.” The Hebrew word for the office of the Old Testament “seer” is ( ) (H2374) is a derivative of the verb (H2372), and it is used 21 times in the Old Testament, referring to the office of an Old Testament seer on 16 of these occasions.
Gen 15:1, “After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.”
Num 24:4, “He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open:”
Num 24:16, “He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open:”
Eze 13:7, “Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith it; albeit I have not spoken?”
Comments The Scriptures record the fact that the Lord spoke to Abraham on two previous occasions in an audible manner (Gen 12:1-3; Gen 13:14-17). This third divine encounter comes to Abraham in the form of an open vision while he was fully awake, for he will also fall into a deep sleep at this time and the Lord will speak to him again (Gen 15:12-16). Abraham walked in the office of a prophet (Gen 20:7) because of the numerous divine encounters and prophetic words from the Lord.
Gen 15:1 “Fear not, Abram: I am thy shield, and thy exceeding great reward” – Comments The land of Canaan was a dangerous place to live, with warring city-states and instability round about. Abraham has now dwelt in the land of Canaan a number of years. He has come to know God as his Shield of protection and as his Reward through his experiences. Abraham knew that God was and will continue to be his protection. Abraham had left Ur of the Chaldees, a land of safety and economic development. He had moved by faith into an unstable “war zone” controlled by kings of city-states. Abraham had also become very wealthy, so that he knew God as his Reward.
Abraham has just given his first recorded tithe to Melchizedek king of Salem. While many people of the land were giving tribute to powerful rulers out of fear and compulsion, Abraham chose to give a portion unto God. In response, the Lord appeared to Abraham and assured him that He would protect him and prosper him in the midst of people who survived under tribute and fear. The tithe was such an effect way of worshipping the Lord that He included this principle in the Mosaic Law. Mal 3:10-11 essentially gives the same promise of the Lord serving as a Shield and Reward to those who tithed when God promised to open the windows of heaven and to rebuke the devourer.
Mal 3:10-11, “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.”
Gen 15:2 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?
Gen 15:2
“what wilt thou give me, seeing I go childless” – Comments The Lord had already promised Abraham that he would bear seed and produce a great nation (Gen 12:1-3; Gen 13:14-17). Abraham is confronting the Lord with his condition of being childless after having been given this great promise from Him.
“and the steward of my house is this Eliezer of Damascus” Word Study on “steward” The two Hebrew words (H1121) and (H4943) are translated in the English as “steward” in Gen 15:2. Gordon Wenham translates this phrase as “my heir is Eliezer of Damascus.” [195]
[195] Gordon J. Wenham, Genesis 1-15, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 1, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comment on Genesis 15:2.
Gen 15:3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.
Gen 15:2-3
[196] J. Vernon McGee, Thru the Bible Commentary, Based on the Thru the Bible radio program, electronic ed. (Nashville: Thomas Nelson, 1997, c1981), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Genesis 14:1-2.
[197] R. F. Youngblood, F. F. Bruce, R. K. Harrison, and Thomas Nelson Publishers, Nelson’s New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), “Chronology of the Old Testament.”
We find many instances throughout the book of Genesis in which Abraham and his sons acted in accordance with The Code of Hammurabi before God gave the Mosaic Law to the nation of Israel. So, when Abraham decided to make Eliezer the heir of his substance, he may have based his decision upon the laws of Hammurabi. The law of adoption in The Code of Hammurabi made Eliezer Abram’s heir (Gen 15:1-21).
“#191. If a man, who had adopted a son and reared him, founded a household, and had children, wish to put this adopted son out, then this son shall not simply go his way. His adoptive father shall give him of his wealth one-third of a child’s portion, and then he may go. He shall not give him of the field, garden, and house.” [198]
[198] E. W. Bullinger, Appendix 15: Law Before Sinai, in The Companion Bible Being The Authorized Version of 1611 With The Structures And Notes, Critical, Explanatory and Suggestive And With 198 Appendixes (London: Oxford University Press, c1909-22), 22-3.
Gen 15:4 And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.
Gen 15:4
Gen 12:2, “And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:”
Gen 17:19, “And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.”
Gen 15:5 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.
Gen 15:5
Psa 147:4, “He telleth the number of the stars; he calleth them all by their names.”
Gen 15:5 “and tell the stars, if thou be able to number them” Comments – In Gen 15:5 the Hebrews words “tell” and “number” “caphar” ( ) (H5608) are the same word “caphar.” Strong says this word means, “to count, recount, relate, to recount (something), to rehearse.” Although many modern translations adopt the meaning of literally counting the number of the stars in the sky numerically for this verse, Peter Moses interprets this verse to read, “Look toward heaven and recount the story in sequence, if you are able to recount the story in sequence , So shall thy seed be.” [199] (Peter Moses). This translation is within bounds of an accurate definition. With this definition of “caphar” we would understand that God is telling Abraham not to literally count the stars numerically, but rather, to recount the hidden story that may be found within the stars. This would lead us to conclude that the constellations and the signs of the “Zodiac,” as we refer to them today, would have a Scriptural basis. God would be telling Abraham that within the constellations is the message of his Seed, which is Christ Jesus. As a result, many scholars interpret the twelve signs of the Zodiac as recounting for all of mankind the story of redemption through the sacrifice of Calvary. In addition, we do find that the Scriptures support the ancient belief that certain stars formed into constellations.
[199] Peter Moses, The Heavens Declare the Glory of God: A Study of Biblical Astronomy (Perth, Australia: Evangelical Bible College of Western Australia, 2004) [on-line]; accessed 22 May 2009; available from http://ebcwa.110mb.com/; Internet.
Isa 13:10, “For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.”
A number of these constellations are named in the Scriptures, such as Pleiades, Orion and Arcturus. Scholars believe that Mazzaroth is the ancient name for the twelve signs of the Zodiac.
Job 38:31-32, “Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons?”
We know from Gen 1:14 that the heavenly bodies were placed in the heavens to be used as signs, or message-bearers, to mankind.
Gen 1:14, “And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs , and for seasons, and for days, and years:”
This view that the constellations contained a hidden divine message is not new, but is strongly supported by ancient Jewish tradition. The Book of Jubilees says that God sent down angels from heaven, called Watchers, to teach the children of men the ways of righteousness. It goes on to say that these angels taught men to read the signs in the heavens, which implies the ancient “Zodiac.”
“ Mahalalel took unto him to wife Dinah, the daughter of Barakiel the daughter of his father’s brother, and she bare him a son in the third week in the sixth year, [A.M.] and he called his name Jared, for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth. And in the eleventh jubilee [512-18 A.M.] Jared took to himself a wife, and her name was Baraka, the daughter of Rasujal, a daughter of his father’s brother, in the fourth week of this jubilee, [522 A.M.] and she bare him a son in the fifth week, in the fourth year of the jubilee, and he called his name Enoch . And he was the first among men that are born on earth who learnt writing and knowledge and wisdom and who wrote down the signs of heaven according to the order of their months in a book , that men might know the seasons of the years according to the order of their separate months.” ( The Book of Jubilees 4.15-18)
“In the twenty-ninth jubilee, in the first week, [1373 A.M.] in the beginning thereof Arpachshad took to himself a wife and her name was Rasu’eja, the daughter of Susan, the daughter of Elam, and she bare him a son in the third year in this week, [1375 A.M.] and he called his name Kainam. And the son grew, and his father taught him writing, and he went to seek for himself a place where he might seize for himself a city. And he found a writing which former (generations) had carved on the rock, and he read what was thereon, and he transcribed it and sinned owing to it; for it contained the teaching of the Watchers in accordance with which they used to observe the omens of the sun and moon and stars in all the signs of heaven . And he wrote it down and said nothing regarding it;” ( The Book of Jubilees 8.1-4)
Thus, the heavenly bodies are to be used as message-bearers.
Gen 15:5 “So shall thy seed be” Comments – Note that in Gen 15:5 the word “seed” is singular in the Hebrew text. Paul states this in Gal 3:16, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.”
If we follow the interpretation that God was telling Abraham that the story of redemption is written in the stars, then Gen 15:5 would mean that God was not telling Abraham that his seeds would be numerous as the stars, but that the Seed of Christ could be recounted in the story of the constellations. However, if we refer to the verse in Rom 4:18 it clearly interprets Gen 15:5 to be a promise that God would multiply Abraham’s seed into a multitude.
Rom 4:18, “Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be .”
Gen 15:5 Comments – Regarding the Interpretation of Numerical Counting – In man’s observation of heaven and earth, there is nothing that represents a countless number more clearly than the billions of stars in heaven. I wonder if this prophecy hints to the possibility that one day in our heavenly life, we will venture forth to explore and even populate the other parts of heaven. For we will then all be the seeds of Abraham. The promise will be fulfilled that every star that Abraham saw in the sky would be a place where one of his seed was living and multiplying.
Gen 15:6 And he believed in the LORD; and he counted it to him for righteousness.
Gen 15:6
Rom 4:3, “For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.”
Rom 4:9, “Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.”
Rom 4:22, “And therefore it was imputed to him for righteousness.”
Gal 3:6, “Even as Abraham believed God, and it was accounted to him for righteousness.”
Jas 2:23, “And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.”
Gen 15:6 Comments – For examples of unbelief, see:
Gen 2:16-17, ”And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.”
Gen 3:6, “And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.”
Gen 15:8 Comments – In Gen 15:8 Abraham asks for confirmation that this land would be given to him. As an answer to this request, God is going to cut a covenant with Abraham using a supernatural event that will anchor his soul in God’s promise to him.
Gen 15:12 “an horror of great darkness” – Comments – Note that Daniel had a similar experience of terror coming upon him (Dan 10:7).
Dan 10:7, “And I, Daniel, alone saw the vision, for the men who were with me did not see the vision; but a great terror fell upon them, so that they fled to hide themselves.” (NKJV)
Gen 15:13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
Gen 15:13
Act 7:6, “And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years .”
Exo 12:40-41, “Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.”
Gal 3:17, “And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after , cannot disannul, that it should make the promise of none effect.”
Note other verses that imply that the next king immediately after the king that favored Joseph, began the affliction upon the Israelites:
Exo 1:8, “Now there arose up a new king over Egypt, which knew not Joseph.”
Act 7:18, “Till another king arose, which knew not Joseph.”
Act 7:6, “And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years . And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.”
Gen 15:13 Comments – Joseph also prophesied of this event (Gen 50:25).
Gen 50:25, “And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.”
Gen 15:14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.
Gen 15:13-14
Note the New Testament reference to Gen 15:13-14:
Act 7:6-7, “And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.”
Gen 15:15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
Gen 15:15
Gen 15:16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
Gen 15:16
Gen 15:16 “for the iniquity of the Amorites is not yet full” Comments – The sin of the Amorites in Canaan was not yet time on God’s timetable to destroy them (Deu 8:14). One of their sins was witchcraft. Another was human sacrifice.
Deu 18:14, “For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do.”
The Book of Jubilees tells us that the Amorites were the most wicked people on the face of the earth. This may be the reason God refers to them at this time among the many tribes of people who inhabited the land of Canaan.
“And the Lord destroyed them because of the evil of their deeds; for they were very malignant, and the Amorites dwelt in their stead, wicked and sinful, and there is no people to-day which has wrought to the full all their sins, and they have no longer length of life on the earth.” ( The Book of Jubilees 29.11-12)
Gen 15:17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces.
Gen 15:17
Comments – This same Hebrew word is used figuratively in Isa 31:9, “And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem .”
“a burning lamp” Comments – The phrase “a burning lamp” may be a reference to God’s angels (see Exo 3:2, Heb 1:7; Heb 12:29).
Exo 3:2, “And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.”
Heb 1:7, “And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire .”
Heb 12:29, “For our God is a consuming fire .”
Remember that it was a cloud by day and a pillar of fire by night that went with the children of Israel during their Exodus from Egypt (Psa 105:39).
Psa 105:39, “He spread a cloud for a covering; and fire to give light in the night.”
Gen 15:17 Comments – This was the first blood sacrifice covenant in the Bible. These animals were cut in halves, and arranged in order opposite one another. The covenant parties then passed between the halves indicating that they were irrevocably bound together in blood. The cutting in halves of the sacrifice spoke of the end of existing lives for the sake of establishing a new bond or covenant. The sacrificial nature of this bond was attested to by the shedding of lifeblood. In this passage, only God passed between the pieces, indicating that it was His covenant and He would assume responsibility for its administration.
Fuente: Everett’s Study Notes on the Holy Scriptures
Ten Genealogies (Calling) – The Genealogies of Righteous Men and their Divine Callings (To Be Fruitful and Multiply) – The ten genealogies found within the book of Genesis are structured in a way that traces the seed of righteousness from Adam to Noah to Shem to Abraham to Isaac and to Jacob and the seventy souls that followed him down into Egypt. The book of Genesis closes with the story of the preservation of these seventy souls, leading us into the book of Exodus where we see the creation of the nation of Israel while in Egyptian bondage, which nation of righteousness God will use to be a witness to all nations on earth in His plan of redemption. Thus, we see how the book of Genesis concludes with the origin of the nation of Israel while its first eleven chapters reveal that the God of Israel is in fact that God of all nations and all creation.
The genealogies of the six righteous men in Genesis (Adam, Noah, Shem, Abraham, Isaac, Jacob) are the emphasis in this first book of the Old Testament, with each of their narrative stories opening with a divine commission from God to these men, and closing with the fulfillment of prophetic words concerning the divine commissions. This structure suggests that the author of the book of Genesis wrote under the office of the prophet in that a prophecy is given and fulfilled within each of the genealogies of these six primary patriarchs. Furthermore, all the books of the Old Testament were written by men of God who moved in the office of the prophet, which includes the book of Genesis. We find a reference to the fulfillment of these divine commissions by the patriarchs in Heb 11:1-40. The underlying theme of the Holy Scriptures is God’s plan of redemption for mankind. Thus, the book of Genesis places emphasis upon these men of righteousness because of the role that they play in this divine plan as they fulfilled their divine commissions. This explains why the genealogies of Ishmael (Gen 25:12-18) and of Esau (Gen 36:1-43) are relatively brief, because God does not discuss the destinies of these two men in the book of Genesis. These two men were not men of righteousness, for they missed their destinies because of sin. Ishmael persecuted Isaac and Esau sold his birthright. However, it helps us to understand that God has blessed Ishmael and Esau because of Abraham although the seed of the Messiah and our redemption does not pass through their lineage. Prophecies were given to Ishmael and Esau by their fathers, and their genealogies testify to the fulfillment of these prophecies. There were six righteous men did fulfill their destinies in order to preserve a righteous seed so that God could create a righteous nation from the fruit of their loins. Illustration As a young schoolchild learning to read, I would check out biographies of famous men from the library, take them home and read them as a part of class assignments. The lives of these men stirred me up and placed a desire within me to accomplish something great for mankind as did these men. In like manner, the patriarchs of the genealogies in Genesis are designed to stir up our faith in God and encourage us to walk in their footsteps in obedience to God.
The first five genealogies in the book of Genesis bring redemptive history to the place of identifying seventy nations listed in the Table of Nations. The next five genealogies focus upon the origin of the nation of Israel and its patriarchs, Abraham, Isaac, and Jacob.
There is much more history and events that took place surrounding these individuals emphasized in the book of Genesis, which can be found in other ancient Jewish writings, such as The Book of Jubilees. However, the Holy Scriptures and the book of Genesis focus upon the particular events that shaped God’s plan of redemption through the procreation of men of righteousness. Thus, it was unnecessary to include many of these historical events that were irrelevant to God’s plan of redemption.
In addition, if we see that the ten genealogies contained within the book of Genesis show to us the seed of righteousness that God has preserved in order to fulfill His promise that the “seed of woman” would bruise the serpent’s head in Gen 3:15, then we must understand that each of these men of righteousness had a particular calling, destiny, and purpose for their lives. We can find within each of these genealogies the destiny of each of these men of God, for each one of them fulfilled their destiny. These individual destinies are mentioned at the beginning of each of their genealogies.
It is important for us to search these passages of Scripture and learn how each of these men fulfilled their destiny in order that we can better understand that God has a destiny and a purpose for each of His children as He continues to work out His divine plan of redemption among the children of men. This means that He has a destiny for you and me. Thus, these stories will show us how other men fulfilled their destinies and help us learn how to fulfill our destiny. The fact that there are ten callings in the book of Genesis, and since the number “10” represents the concept of countless, many, or numerous, we should understand that God calls out men in each subsequent generation until God’s plan of redemption is complete.
We can even examine the meanings of each of their names in order to determine their destiny, which was determined for them from a child. Adam’s name means “ruddy, i.e. a human being” ( Strong), for it was his destiny to begin the human race. Noah’s name means, “rest” ( Strong). His destiny was to build the ark and save a remnant of mankind so that God could restore peace and rest to the fallen human race. God changed Abram’s name to Abraham, meaning, “father of a multitude” ( Strong), because his destiny was to live in the land of Canaan and believe God for a son of promise so that his seed would become fruitful and multiply and take dominion over the earth. Isaac’s name means, “laughter” ( Strong) because he was the child of promise. His destiny was to father two nations, believing that the elder would serve the younger. Isaac overcame the obstacles that hindered the possession of the land, such as barrenness and the threat of his enemies in order to father two nations, Israel and Esau. Jacob’s name was changed to Israel, which means “he will rule as God” ( Strong), because of his ability to prevail over his brother Esau and receive his father’s blessings, and because he prevailed over the angel in order to preserve his posterity, which was the procreation of twelve sons who later multiplied into the twelve tribes of Israel. Thus, his ability to prevail against all odds and father twelve righteous seeds earned him his name as one who prevailed with God’s plan of being fruitful and multiplying seeds of righteousness.
In order for God’s plan to be fulfilled in each of the lives of these patriarchs, they were commanded to be fruitful and multiply. It was God’s plan that the fruit of each man was to be a godly seed, a seed of righteousness. It was because of the Fall that unrighteous seed was produced. This ungodly offspring was not then nor is it today God’s plan for mankind.
Outline Here is a proposed outline:
1. The Generation of the Heavens and the Earth Gen 2:4 to Gen 4:26
a) The Creation of Man Gen 2:4-25
b) The Fall Gen 3:1-24
c) Cain and Abel Gen 4:1-26
2. The Generation of Adam Gen 5:1 to Gen 6:8
3. The Generation of Noah Gen 6:9 to Gen 9:29
4. The Generation of the Sons of Noah Gen 10:1 to Gen 11:9
5. The Generation of Shem Gen 11:10-26
6. The Generation of Terah (& Abraham) Gen 11:27 to Gen 25:11
7. The Generation Ishmael Gen 25:12-18
8. The Generation of Isaac Gen 25:19 to Gen 35:29
9. The Generation of Esau Gen 36:1-43
10. The Generation of Jacob Gen 37:1 to Gen 50:26
Fuente: Everett’s Study Notes on the Holy Scriptures
The Genealogy of Terah (and of Abraham) The genealogies of Abraham, Isaac, and Jacob have a common structure in that they open with God speaking to a patriarch and giving him a commission and a promise in which to believe. In each of these genealogies, the patriarch’s calling is to believe God’s promise, while this passage of Scripture serves as a witness to God’s faithfulness in fulfilling each promise. Only then does the genealogy come to a close.
Gen 11:27 to Gen 25:11 gives the account of the genealogy of Terah and his son Abraham. (Perhaps the reason this genealogy is not exclusively of Abraham, but rather of his father Terah, is because of the importance of Lot and the two tribes descended from him, the Moabites and the Ammonites, who will play a significant role in Israel’s redemptive history.) Heb 11:8-19 reveals the central message in this genealogy that stirs our faith in God when it describes Abraham’s acts of faith and obedience to God, culminating in the offering of his son Isaac on Mount Moriah. The genealogy of Abraham opens with God’s promise to him that if he would separate himself from his father and dwell in the land of Canaan, then God would make from him a great nation through his son (Gen 12:1-3), and it closes with God fulfilling His promise to Abraham by giving Him a son Isaac. However, this genealogy records Abraham’s spiritual journey to maturity in his faith in God, as is typical of each child of God. We find a summary of this genealogy in Heb 11:8-19. During the course of Abraham’s calling, God appeared to Abraham a number of times. God reappeared to him and told him that He would make his seed as numerous as the stars in the sky (Gen 15:5). God later appeared to Abraham and made the covenant of circumcision with him and said, “I will make My covenant between Me and you, and will multiply you exceedingly.”(Gen 17:2) After Abraham offered Isaac his son upon the altar, God reconfirmed His promise that “That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies.” (Gen 22:17). The event on Mount Moriah serves as a testimony that Abraham fulfilled his part in believing that God would raise up a nation from Isaac, his son of promise. Thus, Abraham fulfilled his calling and destiny for his generation by dwelling in the land of Canaan and believing in God’s promise of the birth of his son Isaac. All of God’s promises to Abraham emphasized the birth of his one seed called Isaac. This genealogy testifies to God’s faithfulness to fulfill His promise of giving Abraham a son and of Abraham’s faith to believe in God’s promises. Rom 9:6-9 reflects the theme of Abraham’s genealogy in that it discusses the son of promise called Isaac.
Abraham’s Faith Perfected ( Jas 2:21-22 ) – Abraham had a promise from God that he would have a son by Sarai his wife. However, when we read the Scriptures in the book of Genesis where God gave Abraham this promise, we see that he did not immediately believe the promise from God (Gen 17:17-18).
Gen 17:17-18, “Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God, O that Ishmael might live before thee!”
Instead of agreeing with God’s promise, Abraham laughed and suggested that God use Ishmael to fulfill His promise. However, many years later, by the time God commanded Abraham to sacrifice his son, he was fully persuaded that God was able to use Isaac to make him a father of nations. We see Abraham’s faith when he told his son Isaac that God Himself was able to provide a sacrifice, because he knew that God would raise Isaac from the dead, if need be, in order to fulfill His promise (Gen 22:8).
Gen 22:8, “And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.”
Heb 11:17-19, “By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, Of whom it was said, That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.”
The best illustration of being fully persuaded is when Abraham believed that God would raise up Isaac from the dead in order to fulfill His promise. This is truly being fully persuaded and this is what Rom 4:21 is referring to.
What distinguished Abraham as a man of faith was not his somewhat initial weak reaction to the promises of God in Gen 17:17-18, but it was his daily obedience to God. Note a reference to Abraham’s daily obedience in Heb 11:8.
Heb 11:8, “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed ; and he went out, not knowing whither he went.”
Abraham was righteous before God because he believed and obeyed God’s Words on a daily basis. A good illustration how God considers obedience as an act of righteousness is found in Genesis 19. Abraham had prayed for ten righteous people to deliver Sodom from destruction. The angels found only four people who hearkened to their words. These people were considered righteous in God’s eyes because they were obedient and left the city as they had been told to do by the angels.
Abraham’s ability to stagger not (Rom 4:20) and to be fully persuaded (Rom 4:21) came through time. As he was obedient to God, his faith in God’s promise began to take hold of his heart and grow, until he came to a place of conviction that circumstances no longer moved him. Abraham had to learn to be obedient to God when he did not understand the big picture. Rom 5:3-5 teaches us that tribulation produces patience, and patience produces experience, and experience hope. Abraham had to pass through these four phases of faith in order to develop strong faith that is no longer moved by circumstances.
Let us look at Abraham’s history of obedience to God. He had first been obedient to follow his father from Ur to Haran.
Gen 11:31, “And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.”
He was further obedient when he left Haran and went to a land that he did not know.
Gen 12:1, “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:”
He was further obedient for the next twenty-five years in this Promised Land, learning that God was his Shield and his Reward. Note:
Gen 15:1, “After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.”
God called Himself Abraham’s shield and reward because Abraham had come to know Him as a God who protects him and as a God who prospers him. Note that Abraham was living in a land where people believed in many gods, where people believed that there was a god for every area of their lives. God was teaching Abraham that He was an All-sufficient God. This was why God said to Abraham in Gen 17:1, “I am the Almighty God; walk before me, and be thou perfect.” In other words, God was telling Abraham to be obedient. Abraham’s role in fulfilling this third promise was to be obedient, and to live a holy life. As Abraham did this, he began to know God as an Almighty God, a God who would be with him in every situation in life. As Abraham fulfilled his role, God fulfilled His divine role in Abraham’s life.
God would later test Abraham’s faith in Gen 22:1 to see if Abraham believed that God was Almighty.
Gen 22:1, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.”
God knew Abraham’s heart. However, Abraham was about to learn what was in his heart. For on Mount Moriah, Abraham’s heart was fully persuaded that God was able to raise Isaac from the dead in order to fulfill His promise:
Heb 11:19, “Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.”
Abraham had to die to his own ways of reasoning out God’s plan. He had taken Eliezer of Damascus as his heir as a result of God’s first promise. Then, he had conceived Ishmael in an attempt to fulfill God’s second promise. Now, Abraham was going to have to learn to totally depend upon God’s plan and learn to follow it.
The first promise to Abraham was made to him at the age of 75, when he first entered the Promised Land.
Gen 12:7, “And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.”
This first promise was simple, that God would give this land to Abraham’s seed. So, Abraham took Eliezer of Damascus as his heir. But the second promise was greater in magnitude and more specific.
Gen 15:4-5, “And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. 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.
This next promise said that God would give Abraham this land to Abraham’s biological child and that his seed would proliferate and multiply as the stars of heaven. So, Abraham has a son, Ishmael, by Hagar, his handmaid in order to fulfill this promise.
The third promise, which came twenty-five years after the first promise, was greater than the first and second promises. God said that Abraham would become a father of many nations through Sarah, his wife. Abraham had seen God be his Shield and protect him from the Canaanites. He had seen God as his Reward, by increasing his wealth (Gen 15:1). But now, Abraham was to learn that God was Almighty (Gen 17:1), that with God, all things are possible.
It was on Mount Moriah that Abraham truly died to himself, and learned to live unto God. In the same way, it was at Peniel that Jacob died to his own self and learned to totally depend upon God. After Mount Moriah, Abraham stopped making foolish decisions. There is not a fault to find in Abraham after his experience of sacrificing his son. When Abraham was making wrong decisions, he had the wisdom to build an altar at every place he pitched his tent. It was at these altars that he dealt with his sins and wrong decisions.
At Peniel God called Jacob by the name Israel. Why would God give Jacob this name? Because Jacob must now learn to totally trust in God. His thigh was limp and his physical strength was gone. The only might that he will ever know the rest of his life will be the strength that he finds in trusting God. Jacob was about to meet his brother and for the first time in his life, he was facing a situation that he could not handle in his own strength and cunning. He has been able to get himself out of every other situation in his life, but this time, it was different. He was going to have to trust God or die, and Jacob knew this. His name was now Israel, a mighty one in God. Jacob would have to now find his strength in God, because he had no strength to fight in the flesh. Thus, his name showed him that he could look to God and prevail as a mighty one both with God and with man. After this night, the Scriptures never record a foolish decision that Jacob made. He began to learn how to totally rely upon the Lord as his father Abraham had learned.
After Mount Moriah and Peniel, we read no more of foolish decisions by Abraham and Jacob. We just see men broken to God’s will and humble before God’s mercy.
Obedience is the key, and total obedience is not learned quickly. I believe that it takes decades, as we see in the life of Abraham, to learn to be obedient to a God whom we know as Almighty. This is not learned over night.
Abraham had a word from God before he left Ur. When he reached Canaan, he received a promise from God. Don’t mess with a man and his promise. Pharaoh tried to mess with this man’s promise and God judged him. King Abimelech tried to take Abraham’s promise, but God judged him.
Like Abraham, we may start the journey making some poor judgments, but God is greater than our errors.
We will first know God as our shield and our reward. He will protect us throughout our ministry. He will reward us. He will prosper our ministry. As we learn to be obedient, we will come to know our God as the Almighty in a way that we have never known Him before.
Do not mess with a man who has laid Isaac on the altar. I have heard Gen 17:17 taught as the laugh of faith.
Gen 17:17-18, “Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God, O that Ishmael might live before thee!”
I see very little faith in Abraham’s words in these verses. On the other hand, I have heard other preachers criticize Abraham for his lack of faith at these times in his life; yet, I do not see God criticizing his faith. Abraham was not fully persuaded at this point, but he did not fail God. Abraham simply continued being obedient and living holy until the faith grew in his heart. Every wrong decision that Abraham made brought him that much closer to the right decision. We call this the school of hard knocks. As a result, faith continued to grow in his heart. By Genesis 22, Abraham was fully persuaded and strong in faith that God was Almighty.
Watch out, lest you criticize a man learning to walk in his promise. He may look foolish at times, but do not look on the outward appearance. You either run with him, or get out of the way, but don’t get in the way.
When I left Seminary and a Master’s degree, I was given a job driving a garbage truck while learning to pastor a Charismatic church. I was learning to walk in a promise from God. I will never forget riding on the back of these garbage trucks in my hometown, while the church members who had given money to send me to Seminary watched me in disbelief.
God does not measure a man by the size of his ministry, but by the size of his heart. When Jimmy Swaggart fell into sin, Alethia Fellowship Church was one of his partners, so this church was receiving his monthly ministry tapes during this period in his ministry. In a cassette tape immediately after his fall, he gave a testimony of how he told the Lord that he had failed. The Lord replied to him that he had not failed; rather the Lord had to get some things out of his life. [170] That word from God gave him the courage to go on in the midst of failure. You see, God was more pleased with Jimmy Swaggart living a godly life in fellowship with Him than preaching in great crusades while living in sin.
[170] Jimmy Swaggart, “Monthly Partner Cassette Tape,” (Baton Rouge, Louisiana: Jimmy Swaggart Ministries, February 1988), audiocassette.
Joyce Meyer said that if God measured our success by the way the world measured us, He would have called us “achievers” and not “believers.” [171] Abraham was justified by faith and not by his works. Our work is to believe, not to achieve.
[171] Joyce Meyer, Life in the Word (Fenton, Missouri: Joyce Meyer Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.
Many of my church friends and relatives criticized me as a failure. However, I knew somehow that the walk of faith was obedience to the Word of God, and not a walk of pleasing man. I obviously did not spend much time with people who thought that I was nuts. Instead, I spent so much time in my bedroom studying my Bible that I looked dysfunctional. Yet, the Lord strengthened me. I will never forget, after riding the garbage truck during the day, and hiding in God’s Word in the night. One night, I laid down about 1:00 a.m. and the glory of God filled my room until 5:00 a.m. in the morning. It was during these most difficult times that the Lord strengthened me the most.
The Lord strengthened Abraham in the midst of his questions and errors. If you will just stay obedient, God will see His Word come to pass through you, as did Abraham learn to see God as Almighty.
Gen 11:27 Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.
Gen 11:28 Gen 11:28
“And in the thirty-fifth jubilee, in the third week, in the first year [1681 A.M.] thereof, Reu took to himself a wife, and her name was ‘Ora, the daughter of ‘Ur, the son of Kesed, and she bare him a son, and he called his name Seroh, in the seventh year of this week in this jubilee. And ‘Ur, the son of Kesed, built the city of ‘Ara of the Chaldees, and called its name after his own name and the name of his father. And they made for themselves molten images, and they worshipped each the idol, the molten image which they had made for themselves, and they began to make graven images and unclean simulacra, and malignant spirits assisted and seduced (them) into committing transgression and uncleanness.” ( The Book of Jubilees 11.1-5)
Gen 11:29 And Abram and Nahor took them wives: the name of Abram’s wife was Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
Gen 11:29
Gen 20:12, “And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.”
Compare the comments in Gen 11:29 where Nahor, Abraham’s brother, took his niece, the daughter of Haran, as his wife.
Gen 11:29 “and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah” – Word Study on “Milcah” Gesenius tells us that by Chaldean usage the Hebrew name “Milcah” “Milkah” ( ) (H4435) means “counsel.” Strong tells us that the name means, “queen.” PTW tells us it means, “counsel.” She is daughter of Haran and sister to Lot and Iscah. She married her uncle named Nahor and bare him eight children. She is first mentioned in Gen 11:29 in the genealogy of Terah. She is mentioned a second time in Scripture Gen 22:20-24, where Nahor’s genealogy is given. Her name is mentioned on a third occasion in the chapter where Isaac takes Rebekah as his bride (Gen 24:15; Gen 24:24; Gen 24:47). She is mentioned no more in the Scriptures.
Word Study on “Iscah” Gesenius says the Hebrew name “Iscah” “Yickah” ( ) (H3252) means, “one who beholds, looks out” from ( ). Strong tells us that it comes from an unused word meaning “to watch.” PTW tells us it means, “Jehovah is looking” or “who looks.” Iscah was the sister to Milcah and Lot. Nothing more is mentioned of this person in the Scriptures, her significance being her relationship to her siblings, of whom Lot is the best known.
Gen 11:30 But Sarai was barren; she had no child.
Gen 11:30
Gen 11:31 And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
Gen 11:31
“And Terah went forth from Ur of the Chaldees, he and his sons, to go into the land of Lebanon and into the land of Canaan, and he dwelt in the land of Haran, and Abram dwelt with Terah his father in Haran two weeks of years.” ( The Book of Jubilees 12.15-16)
However, Act 7:1-4 says that it was Abraham who moved out from Ur due to a Word from the Lord.
Act 7:1-4, “Then said the high priest, Are these things so? And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.”
Gen 11:31 Scripture References – Note:
Jos 24:2, “And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah , the father of Abraham, and the father of Nachor: and they served other gods.”
Gen 11:32 And the days of Terah were two hundred and five years: and Terah died in Haran.
Gen 12:1-3
Fuente: Everett’s Study Notes on the Holy Scriptures
The Calling of the Patriarchs of Israel We can find two major divisions within the book of Genesis that reveal God’s foreknowledge in designing a plan of redemption to establish a righteous people upon earth. Paul reveals this four-fold plan in Rom 8:29-30: predestination, calling, justification, and glorification.
Rom 8:29-30, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.”
The book of Genesis will reflect the first two phase of redemption, which are predestination and calling. We find in the first division in Gen 1:1 to Gen 2:3 emphasizing predestination. The Creation Story gives us God’s predestined plan for mankind, which is to be fruitful, multiply, and fill the earth with righteous offspring. The second major division is found in Gen 2:4 to Gen 50:25, which gives us ten genealogies, in which God calls men of righteousness to play a role in His divine plan of redemption.
The foundational theme of Gen 2:4 to Gen 11:26 is the divine calling for mankind to be fruitful and multiply, which commission was given to Adam prior to the Flood (Gen 1:28-29), and to Noah after the Flood (Gen 9:1). The establishment of the seventy nations prepares us for the calling out of Abraham and his sons, which story fills the rest of the book of Genesis. Thus, God’s calling through His divine foreknowledge (Gen 11:27 to Gen 50:26) will focus the calling of Abraham and his descendants to establish the nation of Israel. God will call the patriarchs to fulfill the original purpose and intent of creation, which is to multiply into a righteous nation, for which mankind was originally predestined to fulfill.
The generations of Abraham, Isaac, and Jacob take up a large portion of the book of Genesis. These genealogies have a common structure in that they all begin with God revealing Himself to a patriarch and giving him a divine commission, and they close with God fulfilling His promise to each of them because of their faith in His promise. God promised Abraham a son through Sarah his wife that would multiply into a nation, and Abraham demonstrated his faith in this promise on Mount Moriah. God promised Isaac two sons, with the younger receiving the first-born blessing, and this was fulfilled when Jacob deceived his father and received the blessing above his brother Esau. Jacob’s son Joseph received two dreams of ruling over his brothers, and Jacob testified to his faith in this promise by following Joseph into the land of Egypt. Thus, these three genealogies emphasize God’s call and commission to Abraham, Isaac, and Jacob, and their response of faith in seeing God fulfill His word to each of them.
1. The Generations of Terah (& Abraham) Gen 11:27 to Gen 25:11
2. The Generations Ishmael Gen 25:12-18
3. The Generations of Isaac Gen 25:19 to Gen 35:29
4. The Generations of Esau Gen 36:1-43
5. The Generations of Jacob Gen 37:1 to Gen 50:26
The Origin of the Nation of Israel After Gen 1:1 to Gen 9:29 takes us through the origin of the heavens and the earth as we know them today, and Gen 10:1 to Gen 11:26 explains the origin of the seventy nations (Gen 10:1 to Gen 11:26), we see that the rest of the book of Genesis focuses upon the origin of the nation of Israel (Gen 11:27 to Gen 50:26). Thus, each of these major divisions serves as a foundation upon which the next division is built.
Paul the apostle reveals the four phases of God the Father’s plan of redemption for mankind through His divine foreknowledge of all things in Rom 8:29-30, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” Predestination – Gen 1:1 to Gen 11:26 emphasizes the theme of God the Father’s predestined purpose of the earth, which was to serve mankind, and of mankind, which was to be fruitful and multiply and fill the earth with righteousness. Calling – Gen 11:27 to Gen 50:26 will place emphasis upon the second phase of God’s plan of redemption for mankind, which is His divine calling to fulfill His purpose of multiplying and filling the earth with righteousness. (The additional two phases of Justification and Glorification will unfold within the rest of the books of the Pentateuch.) This second section of Genesis can be divided into five genealogies. The three genealogies of Abraham, Isaac, and Jacob begin with a divine calling to a patriarch. The two shorter genealogies of Ishmael and Esau are given simply because they inherit a measure of divine blessings as descendants of Abraham, but they will not play a central role in God’s redemptive plan for mankind. God will implement phase two of His divine plan of redemption by calling one man named Abraham to depart unto the Promised Land (Gen 12:1-3), and this calling was fulfilled by the patriarch. Isaac’s calling can also be found at the beginning of his genealogy, where God commands him to dwell in the Promised Land (Gen 26:1-6), and this calling was fulfilled by the patriarch Isaac. Jacob’s calling was fulfilled as he bore twelve sons and took them into Egypt where they multiplied into a nation. The opening passage of Jacob’s genealogy reveals that his destiny would be fulfilled through the dream of his son Joseph (Gen 37:1-11), which took place in the land of Egypt. Perhaps Jacob did not receive such a clear calling as Abraham and Isaac because his early life was one of deceit, rather than of righteousness obedience to God; so the Lord had to reveal His plan for Jacob through his righteous son Joseph. In a similar way, God spoke to righteous kings of Israel, and was silent to those who did not serve Him. Thus, the three patriarchs of Israel received a divine calling, which they fulfilled in order for the nation of Israel to become established in the land of Egypt. Perhaps the reason the Lord sent the Jacob and the seventy souls into Egypt to multiply rather than leaving them in the Promised Land is that the Israelites would have intermarried the cultic nations around them and failed to produce a nation of righteousness. God’s ways are always perfect.
1. The Generations of Terah (& Abraham) Gen 11:27 to Gen 25:11
2. The Generations Ishmael Gen 25:12-18
3. The Generations of Isaac Gen 25:19 to Gen 35:29
4. The Generations of Esau Gen 36:1-43
5. The Generations of Jacob Gen 37:1 to Gen 50:26
Divine Miracles It is important to note that up until now the Scriptures record no miracles in the lives of men. Thus, we will observe that divine miracles begin with Abraham and the children of Israel. Testimonies reveal today that the Jews are still recipients of God’s miracles as He divinely intervenes in this nation to fulfill His purpose and plan for His people. Yes, God is working miracles through His New Testament Church, but miracles had their beginning with the nation of Israel.
Fuente: Everett’s Study Notes on the Holy Scriptures
God’s Promise to Abraham
v. 1. After these things the word of the Lord came unto Abram in a vision, saying, Fear not, Abram; I am thy Shield and thy exceeding great Reward v. 2. And Abram said, Lord God, what wilt Thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? v. 3. And Abram said, Behold, to me Thou hast given no seed; and, lo, one born in my house is my heir. v. 4. And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir v. 5. 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. v. 6. And he believed in the Lord; and he counted it to him for righteousness.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 15:1
After these thingsthe events just recordedthe word of the LordDebar Jehovah; the first occurrence of this remarkable phrase, afterwards so common in the Hebrew Scriptures (Exo 9:20; Num 3:16; Deu 34:5; 1Sa 3:1; Psa 33:6, et passim). That this was a personal designation of the pre-incarnate Loges, if not susceptible of complete demonstration, yet receives not a little sanction from the language employed throughout this narrative (cf. Gen 15:5, Gen 15:7, Gen 15:9, Gen 15:13, Gen 15:14, &c.). At least the expression denotes “the Lord manifesting himself by speech to his servant” (Murphy; vide Gen 1:3)came (literally, was) unto Abram in a visiona night vision, but no dream (vide Gen 15:5). Biblically viewed, the vision, as distinguished from the ordinary dream, defines the presentation to the bodily senses or to the mental consciousness of objects usually beyond the sphere of their natural activities; hence visions might be imparted in dreams (Num 12:6), or in trances (Num 24:4, Num 24:16, Num 24:17). Saying, Fear not, Abram. With allusion, doubtless, to the patriarch’s mental dejection, which was probably occasioned by the natural re action consequent upon his late high-pitched excitement (cf. 1Ki 19:4), which might lead him to anticipate either a war of revenge from the Asiatic monarchs (Jonathan), or an assault from the heathen Canaanites, already jealous of his growing power, or perhaps both. Wordsworth observes that the words here addressed to Abram are commonly employed in Scripture to introduce announcements of Christ (Luk 1:13, Luk 1:30; Luk 2:10; Joh 12:15; cf. St. John’s vision, Rev 4:1). I am thy shield, and thy exceed lag great reward. Literally, thy reward, exceeding abundantly, the hiphil inf. abs. being always used adverbially (cf. Neh 2:2; Neh 3:1-32 :33), The other rendering, “thy reward m exceeding great” (LXX; Rosenmller, Delitzsch, Ewald), fails to give prominence to the thought that the patriarch’s reward was to be the all-sufficient Jehovah himself. It is not needful to suppose with Lange an actual vision of a shield and treasure.
Gen 15:2
And Abram said, Lord God. Adonai Jehovah; the first use of these terms in combination, the second, which usually has the vowel-points of the first, being here written with the vocalization of Elohim. Adonai, an older plural form of Adonim, pluralis excellentive (Gesenius), though by some the termination is regarded as a suffix (Ewald, Furst), is a term descriptive of the Divine sovereignty, from adan = dun, or din, to rule or judge; connected with which is the Phoenician aden, an honorary epithet of deity, and recognized as such in Deu 10:17 (vide Furst, ‘Hebrew Lexicon,’ sub voce). What wilt thou give me, seeing I go literally, and I going (LXX; Jonathan); ex hac vita discedam (Rosenmller); but this, though the word “go” is sometimes used in the sense of “die” (Ps 39:14), does not seem necessarychildlesssolitary, desolate, hence devoid of offspring, as in Leviticus Gen 20:1-18 :20, 21; Jer 22:30and the stewardBen-Meshek; either
(1) the son of running (from shakak, to run) = filius discursitatis, i.e. the steward who attends to my domestic affairs (Onkelos, Drusius); or, and with greater probability,
(2) the son of possession (from mashak, to hold),. i.e. the possessor of my house, or heir of my property (Gesenius, Furst, Delitzsch, Keel, Halisch)of my house is this Eliezer of Damascus. Literally, Dammesek Eliezer. The paronomasia of this utterance is apparent, and was obviously designed to impart a touch of pathos to the patriarch’s grief by ienting out the coincidence that the Ben–shek of his house was either Dammesek (Damascus) in the person of Eliezer (Delitzsch, Keil), or the Damascene Eliezer (Onkelos, Syriac, Aben Ezra, Calvin, Lange, Murphy), or Dammesek-Eliezer as one word (Kalisch).
Gen 15:3
And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house (literally, the son of my house, i.e. Eliezer) is mine heir. The language of the patriarch discovers three things:
(1) a natural desire to have a child of his own;
(2) a struggle to hold on by the promise in face of almost insuperable difficulties; and
(3) an obvious unwillingness to part with the hope that the promise, however seemingly impossible, would eventually be realized. This unwillingness it was which caused him, as it were, so pathetically to call the Divine attention to his childless condition; in response to which he received an assurance that must have thrilled his anxious heart with joy.
Gen 15:4
And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.
Gen 15:5
And he (Jehovah, or “the Word of the Lord”) brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them (a proof that Abram’s vision was not a dream): and he said unto him, So shall thy seed be. Hence it has been inferred that Abram’s vision was miraculously quickened to penetrate the depths of space and gaze upon the vastness of the stellar world, since the stars visible to the naked eye would not represent an innumerable multitude (Candlish).
Gen 15:6
And he believed in the Lord. The hiphil of the verb aman, to prop or stay, signifies to build upon, hence to rest one’s faith upon; and this describes exactly the mental act of the patriarch, who reposed his confidence in the Divine character, and based his hope of a future seed on the Divine word. And he counted it to him. (LXX.), which is followed by nearly all the ancient versions, and by Paul in Rom 4:3; but the suffix , clearly indicates the object of the action expressed by the verb b, to think, to meditate, and then to impute (), followed by of pers. and acc. of the thing (cf. 2Sa 19:20; Psa 32:2). The thing in this case was his faith in the Divine promise. For righteousness. (LXX.); neither for merit and justice (Rabbi Solomon, Jarchi, Ealiseh), nor as a proof of his probity (Gesenius, Rosenmller); but unto and with a view to justification (Rom 4:3), so that God treated him as a righteous person (A Lapide), not, however, in the sense that he was now “correspondent to the will of God both in character and conduct” (Keil), but in the sense that he was now before God accepted and forgiven’ (Luther, Calvin, Murphy, Candlish), which “passive righteousness, however, ultimately wrought in him an “active righteousness of complete conformity to the Divine will” (‘Speaker’s Commentary’).
HOMILETICS
Gen 15:1-6
Under the stars with God.
I. DEJECTED BEFORE GOD.
1. Apprehensive of danger. Victorious over the Asiatic monarchs, Abram nevertheless dreaded their return. Signal deliverances are not seldom followed by depressing fears; e.g. David (1Sa 27:1) and Elijah (1Ki 19:10). Having emancipated the people of the land by breaking “the yoke of their burden, and the staff of their shoulder, the rod of their oppressor,” he yet feared an outbreak of their hostility. The enmity of those they serve is not an infrequent reward of patriots: witness Moses (Exo 17:4) and Christ (Joh 10:31).
2. Disappointed in hope. Notwithstanding repeated assurances that he would one day become a mighty nation, the long-continued barrenness of Sarai appears to have lain upon his heart like a heavy burden. Partaking to all more or less of the nature of a deprivation, the lack of offspring was to Abram an acute grief and serious affliction. The pent-up yearnings of his nature, rendered the more intense by reason of the promise, could not longer be restrained. In language full of pathos he complains to God about his childless condition. So “hope deferred maketh the heart sick” (Pro 13:12).
3. Anxious about the promise. He could not discern the possibility of its fulfillment, with years rapidly advancing on himself and Sarai. It is doubtful if any saints, more than Abram, can predict beforehand how the Divine promises shall be accomplished. Yet a recollection of whose promises they are should enable them, as it might have assisted him, to perceive that not a single word of God’s can fall to the ground. But, owing partly to limitations in the human mind and imperfections in the human heart, doubts insensibly insinuate themselves against even the clearest and the strongest evidence. And when danger, disappointment, and doubt conjoin to invade the soul, dejection must inevitably follow.
II. COMFORTED BY GOD.
1. A shield for his peril. Divinely given, all sufficient, ever present. “I,” Jehovah, “am,” now and always, “thy shield”i.e. thine impregnable defense. And the like protection is vouchsafed to Abram’s children when imperiled: as to character, Divine (Pro 30:5); as to extent, complete, universal, defending from all forms of evil, warding off assaults from all quarters (Psa 5:12); as to duration, perpetual (Psa 121:8).
2. A solace for his sorrow. Happy as the birth of an heir in Sarai’s tent would make him, Jehovah gives him to understand that not that was to be his recompense for the trials he had passed through, the sacrifices he had made, and the feats he had performed since leaving Ur, but himself. God’s saints are prone to seek their happiness in God’s gifts, rather than in the Giver. Here they are recalled along with Abram to the sublime thought that God himself is his people’s best reward, and that the possession and enjoyment of his friendship should abundantly compensate for the absence of creature comforts, however dearly prized and ardently desired.
3. A son for his heir. Instead of Eliezer, whom in his perplexity he thought of adopting as his son, a veritable child of his own is promised. Let saints learn how blind is human reason, and how feeble faith becomes when it tries to walk by sight; let them also notice and consider how sure are God’s promises, and how inexhaustible are God’s resources.
III. BELIEVING IN GOD.
1. The object of Abram’s faith. That at this stage of the patriarch’s history attention is so markedly directed to his faith can only be explained on the supposition that he now for the first time clearly and implicitly received, embraced, and rested in the promise of a seed, and consequently of a Savior. And the faith which justifies and saves under the gospel dispensation has an outlook nothing different from that of Abram. The object which it contemplates and appropriates is not simply the Divine promise of salvation, but the specific offer of a Savior. God is the Justifier of him who believes in Jesus (Rom 3:26).
2. The ground of Abram’s faith. Neither reason nor sense, but the solemnly given, clearly stated, perfectly sufficient, wholly unsupported word of God. And of a like description is the basis of a Christian’s faithGod’s promise in its naked simplicity, which promise (of a Savior, or of salvation through Jesus Christ) has, like that delivered to Abram, been solemnly announced, clearly exhibited; declared to be perfectly sufficient, but left wholly unsupported in the gospel (Joh 3:36).
3. The acting of Abram’s faith. It was instantaneous, accepting and resting on the Divine promise the moment it was explicitly made known; full-hearted, without reservation of doubt or uncertainty, implicitly reposing on the naked word of God; and conclusive, not admitting of further opening of the question, “being fully persuaded that God was able also to perform that which he had promised” (Rom 4:21).
IV. ACCEPTED WITH GOD. Whatever exegesis be adopted of the clause, ”it was counted unto him for righteousness,” the transaction which took place beneath the starry firmament is regarded in the New Testament as the pattern or model of a sinner’s justification, and employed to teach
1. The nature of justification, which is the reckoning of righteousness to one in himself destitute of such excellence, and, on the ground of such imputed righteousness, the acquittal in the eye of the Divine law of one otherwise obnoxious to just condemnation. Possessing no inherent righteousness of his own, Abram had the righteousness of another (not at that time revealed to him) set to his account, and was accordingly justified or declared righteous before God.
2. The condition of justification, which is not works, but faith, Abram having been accepted solely on the ground of belief in the Divine promise (Rom 4:2-5); not, however, faith as an opus operatum or meritorious act, but as a subjective condition, without which the act of imputation cannot proceed upon the person.
3. The time of justification, which is the instant a soul believes, whether that soul be cognizant of the act or not, Abram again being justified, according to the Scripture, from the moment he accepted the Divine promise, though it is not said that Abram at the time was aware of the indemnatory act passed in his favor in the court of heaven.
Lessons:
1. God’s saints may sometimes be cast down in God’s presence (Psa 43:5).
2. It is God’s special character and care to comfort those who are cast down (2Co 7:6).
3. God’s promises are the wells of comfort which he has opened for the solace of dejected saints.
HOMILIES BY J.F. MONTGOMERY
Gen 15:1-21
Faith.
The substance of this chapter is the special intercourse between Jehovah and Abram. On that foundation faith rests. It is not feeling after God, if haply he be found; it is a living confidence and obedience, based upon revelation, promise, covenant, solemn ratification by signs, detailed prediction of the future. God said, “I am thy shield and thy exceeding great reward”i.e. I am with thee day by day as the God of providence; I will abundantly bless thee hereafter. The pro-raise of a numerous offspring, of descendants like the stars for multitude, was not a merely temporal promise, it was a spiritual blessing set in the framework of national prosperity. Abram believed in the Lord; and he counted it to him for righteousness” (Gen 15:6; cf. Rom 4:1-25.; Gal 3:1-29.; Heb 11:1-40.).
I. It was a FAITH IN THE PERSONAL, revealed, covenant Jehovah; not merely in a word, or in a sign, or in a prospect, but “in the Lord.”
II. THE GRACIOUS BOND OF RELATIONSHIP AND OF COVENANT. Faith on the one side, God dealing with a sinful creature as righteous on the other. The elements of that bond are
(1) gracious acceptance,
(2) gracious revelation,
(3) gracious reward of obediencein each case vouchsafed to faith.
Thus the faith which justifies is the faith which sanctifies, for the sanctification, as the Apostle Paul shows in Rom 8:1-39; is as truly the outcome of the grace which accepts as the acceptance itself.R.
HOMILIES BY W. ROBERTS
Gen 15:1
What the Lord is to his people.
I. A SHIELD against
1. The charges of the law (Isa 45:24).
2. The accusations of conscience (Rom 15:13).
3. The force of temptation (Rev 3:10).
4. The opposition of the world (Rom 8:31).
5. The fear of death (Heb 2:15).
II. A REWARD
1. For sufferings patiently endured (2Ti 2:12).
2. For sacrifices cheerfully made (Mat 19:28).
3. For service faithfully accomplished (Rev 2:28).
Lessons
1. Admire the exceeding richness of Divine grace.
2. Appreciate the fullness of Divine salvation.
3. Realize the height of Divine privilege accorded to the saint.W.
HOMILIES BY J.F. MONTGOMERY
Gen 15:6
Faith and Righteousness.
“And he believed in the Lord; and he counted it to him for righteousness.” Even by itself this passage claims attention. How does the idea of righteousness come into it at all? What is meant by “counting” or “imputation”? And what is the connection between belief and imputed righteousness? But it does not stand alone.
(1) In Psa 106:30 (cf. Num 25:7) the same “counting” takes place on an act of an entirely different character; and
(2) it is thrice quoted in the New Testament as an example of the action of faith in the spiritual life. Imputation must not be explained away. Its meaning is seen in Le 7:18; Psa 17:4; 2Sa 19:19. There is here the germ of “the Lord our righteousness.” In Rom 4:3-5, Rom 4:23-25, St. Paul refers to it as an instance of justification by faith, connecting it with “the reward;” and this again with forgiveness and acceptance (Psa 32:2), the psalm almost repeating the words of the text (see also Gal 3:6). We need not suppose that now for the first time Abram was accepted of God, or that he alone was counted righteous. Mark, Abram believed not merely the particular promise, but “in the Lord.” This instance is specially noticed by St. Paul as an instance of faith, because from the nature of the case there was no opportunity of action.
I. THE WORKING Or FAITHsimple belief of what God has said, because he is true; casting all care upon him. No merit in this. Faith is the channel, not the source of justification. By the look of faith the dying Israelites lived (Num 21:9), but the healing was from God. God offers salvation freely (Joh 7:37; Rev 22:17), because he loves us even while in our sins (Eph 2:4). What hinders that love from being effectual is unbelief. Many “believe a lie”e.g. that they must become better ere they can believe (cf. Act 15:1). Primary lesson of practical Christianity is that we must begin by receiving, not by giving; must learn to believe his word because it is his word. This delivers from the spirit of bondage (Rom 8:15), and enables to ask with confidence (Rom 8:32). And this faith is counted for righteousness.
II. FAITH GROWS BY USE. It is the gift of God (Eph 2:8), but it is given according to laws. Sometimes it springs up suddenlye.g. Nathanael, St. Paul, the Philippian jailer; but usually it is like the growth of the seed, hardly to be traceda gradual growth from efforts to live by faith. Let none think, I can believe when I will. The endeavor delayed will meet with many difficulties, suggestions of doubt, or habits of indecision. And let none despise the training which prepares the soul to believe. It may seem to be labor in vain, yet the Holy Spirit may be working unseen to prepare the soul for life and peace.
III. FAITH LEADS TO HOLINESS. It renders possible a service which cannot otherwise be given. The faith which was counted to Abram for righteousness formed the character which enabled him afterwards to offer up Isaac (cf. Jas 2:21 -28). Thus growth in holiness is the test of real faith. There is a faith which has no power (cf. Jas 2:19; 1Co 13:2; 2Ti 4:10). It is with the heart that man believes unto righteousness (cf. Psa 84:6, Psa 84:7; Pro 4:23).M.
Fuente: The Complete Pulpit Commentary
Gen 15:1. The word of the Lord, &c. This is the first time that this expression occurs, debar Jehovah, the word of Jehovah, which many suppose to be characteristic of the second Divine Person, who is the WORD, Joh 1:1. And possibly it is first used here, as the chapter contains a prophetic account of Abram’s posterity, which this word of the Lord delivered, in a vision, says our translation; whence many suppose, that this was either a vision of the night, when Abram was asleep; or such an exstatic trance, as that of St. Peter’s, mentioned Act 10:10, or of St. Paul’s, 2Co 12:2. But neither of these appears true, as Abram is represented not only awake, but acting entirely as such throughout the transaction. And the original word appears to me to give no countenance to these opinions; it is maczeh, which signifies, 1st, simple vision or sight, and then prophetic sight, or prophecy, simply, in which sense it is used in a variety of places. So that I apprehend all that is meant here is, that the word of the Lord came to Abram in or with a prophecyto give him a foresight of things to come: and probably prophecy is derived in the Hebrew from a word signifying to see, because it gives this foresight. The Chaldee paraphrast agrees with me in this exposition, rendering it, in prophecy.
Fear not, &c. There must have been some reason, one would imagine, for this assurance from God; some fear in Abram, either expressed or concealed in his heart, to which the Omniscient was privy. Several commentators think, that such a fear might arise from his apprehension of a return of those enemies whom he had vanquished, and who, being powerful, might destroy him and his: and the declaration from God, I am thy shield, thy protection, seems to favour such an opinion. But, might I conjecture, I should rather think, that as this whole chapter refers to Abram’s concern about his posterity, the phrase, “Fear not, be not dejected,” refers to his apprehension of dying childless. And in this view I would read the second verse (as it may be read) in a parenthesis thus, (FOR or BUT Abram HAD said, Lord God, what wilt thou give me, seeing I go childless, &c.) Abram had said this in the fear of his heart, upon which the Lord vouchsafed this prophetical view to him, and this strong renovation of the covenant. In this light all follows very properly. Abram had said so and so in 2Co 12:2. Upon this God appears, and says, I an thy shield; thy exceeding great reward. The patriarch then freely opens the anxious apprehension of his heart: behold, to me thou hast yet given no seed, &c. upon which God proceeds to assure him of posterity.
REFLECTIONS.Abram is favoured with frequent manifestations of the Divine Presence. He was met by kings, but now by the King of kings. God spoke to him in prophecy, and very probably at the same time in some glorious representation of himself, such as was the Schechinah: while the natural man dreads every appearance from another world, as boding no good to him, the soul that hath its affections there, has nothing thence to fear, but every thing to hope for. We have,
1. God’s encouragement: “Fear not, Abram.” All his victories had not entirely removed his fears. O why is not our faith in so good and so faithful a God at all times complete!
2. His promise. (1.) I am thy shield: therefore no reason had he to apprehend any danger. God is his people’s guardian: none can approach to hurt those, over whom the shield of Almighty Love is held. (2.) I am thy exceeding great reward. Every thing beside to a believing soul is light in the balance. The enjoyment of the Blessed God is the ultimatum, the whole of his felicity. O may I know more feelingly, and say more confidently, Thou art my portion, O Lord!
Fuente: Commentary on the Holy Bible by Thomas Coke
FOURTH SECTION
Abram the approved Warrior of Faith, and God his Shield and his Reward. His longing for an Heir, and his thought of Adoption anticipating any exigency in the case. The great Promise of God. Abrams Faith under the Starry Heavens. The Symbol of the Starry Heavens. The righteousness of Faith. The Covenant of Faith, and the repeated Promise
Gen 15:1-21
1After these things [events of the war] the word of the Lord came [renewed itself] unto Abram in vision, saying, Fear not, Abram: I am thy shield [in war even], and thy exceeding great reward [reward of the champion]. 2And Abram said, Lord God, what wilt thou give me, seeing I go [continually] childless, and the steward [the future possessor] of my house is this Eliezer [the help of God, God is my help] of Damascus? 3And Abram said, Behold to me thou hast given no seed [bodily heir]: and, lo, one born in my house is mine heir 4[on the way to become my heir]. And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels 5[thine own nature] shall be thine heir. And he brought him forth abroad [open air], 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. 6And he believed in the Lord; and he counted it to him for righteousness. 7And 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. 8And he said, Lord God, whereby [by what sign] shall I know that I shall inherit it? 9And he said unto him, Take me [bring = sacrifice to me] a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon. 10And he took unto him [sacrificed] all these, and divided them [the animal sacrifice] in the midst, and laid each piece one against another: but the birds divided he not. 11And when the fowls came down upon the carcasses [not carrion], Abram drove them away. 12And when the sun was going down, a deep sleep [, Gen 2:21; Job 4:13] fell upon Abram; and, lo, a horror of great darkness fell upon him. 13And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs [thy descendants], and shall serve them; and they shall afflict them four hundred years; 14And also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance. 15And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 16But in the fourth generation they shall come hither again; for the iniquity of the Amorites is not yet full [to the measure of judgment]. 17And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp [flame of fire] that passed 18between those pieces [of the sacrifice]. In that same day the Lord made a covenant with Abram, saying, Unto thy seed have I given [now in covenant] this land, from the river 19of Egypt [Wady el Arisch] unto the great river, the river Euphrates: The [land of] Kenites [workers in iron, Jdg 4:11; Jdg 4:17], and the Kenizzites [huntsmen], and the Kadmonites [of the East], 20And the Hittites [fear, terror, in Hebron], and the Perizzites [rustics], and the Rephaim [giants], 21And the Amorites [mountaineers, uplanders], and the Canaanites, [lowlanders], and the Girgashites [dwellers upon the clayey soil], and the Jebusites [, a place trodden as a threshing-floor].
GENERAL PRELIMINARY REMARKS
1. The connection of this Section with the preceding events must be carefully observed. The two chapters form essentially one history. Abram had in faith waged war against a fearful and superior power; hence the announcement to him: I (Jehovah) am thy shield. He had renounced all claims upon the spoil of war; therefore he has the promise: I am thy exceeding great reward, i.e., reward to the warrior. He had, through the fresh, living, healthy interchange between his faith and the world, which was wanting in the hermit-like Melchizedec, kept himself as a man of faith, to whom it belongs, to beget a race of believers, who should stand in the midst of the world, against the world and for the world.
2. The form of the present revelation of God to Abram gives trouble to interpreters. Knobel thinks that the communication, Gen 15:12-16, belongs to a night-vision; on the other hand, the next succeeding utterances to the waking moments. According to Keil, the word of Jehovah comes to him in visible forms, neither through internal, immediate converse, nor through dreams, but in an ecstacy through an inward, spiritual beholding, and indeed, in the day, and not in a night-vision, as Gen 46:2. The , Gen 15:1, rules the whole chapter. Against the first, it may be said, that the narrative speaks of a vision from the very beginning; against the last, that Abram is led out to number the stars; against both, that they do not involve and bring out any recognition of the psychological form of the past revelation. To us, it appears entirely in accordance with the course of development of preceding revelations, that Abram should first have received the word of Jehovah, and then should have seen a manifestation of Jehovah, and that it is now said, the word of Jehovah comes to him in vision. Abram, truly, at this time, could not have received the revelation from God without a disposition for visions; but in the case before us, which treats of a revelation of Jehovah by night, the visionary fitness of Abram comes into special prominence. This disposition for the vision, and the prominence in which it appears, does not exclude the reality of the following acts, which, also, Keil regards as only inward occurrences. But as to the phrase: He spake to him in visions; he accompanies the word in question with the corresponding image: Abram saw the divine shield and the divine treasures (Keil, p. 145).
EXEGETICAL AND CRITICAL
1. The promise of Jehovah, the starry heavens and the righteousness of faith (Gen 15:1-6).1Fear not. The coward fears before the danger, heroic spirits after. Abram had now an experience of the world in its wicked violence, as he had victoriously resisted its defiant challenge, and the beaten kings might easily visit him with vengeance. Therefore he receives the consoling promise, that Jehovah himself would be his shield, his defence in all conflicts (Psa 3:3; Psa 18:2).Thy exceeding great reward.2 Not, perhaps, for thy general piety, but the reward for thy heroic conflict.Abram received the promise of God with the same feeling of weariness of his natural life, with which Moses at eighty years received the divine call to go to Egypt and free the people. He wished to establish his family. Is Jehovah his exceeding great reward, then there naturally follows some one application of the promise to his personal relations; but he sees no other application, than that God himself would be his exclusive reward, that thus, as to this world, this Eliezer of Damascus,3 his steward (Gen 24:2), must be his heir. The thought is painful to him, but he acquiesces in the purpose of God, and desires only light as to the meaning of the promise, whether it is to be understood only of an heir by adoption, in which case this Eliezer appears to him the most worthy. He desires most of all a decisive sentence, therefore his proposition of the thing by anticipation. Upon this allusion depends the marvellous tradition that Abram had been king of Damascus (Joseph., Antiq. i. 7, 2; Justin., xxxvi. 2).To me thou hast given no seed. The pious complaint of human weakness before God must be distinguished from the impious murmurs against God (Exo 5:22; Exo 33:12-15; Num 11:11; Num 11:21; Jos 7:7; Job; the prophets).One born in my house (son of my house).4 It is not synonymous with house-born. It has a deeper meaning; it designates the most esteemed servant of his house.Eliezer, he says, is already upon the way to become my heir. It is a complaining thought, which forms itself into a resigned proposition, but a proposition which veils a question. Upon this follows the divine decision (Gen 15:4). Jehovah leads him out of his tent, under the heavens as seen by night. His disposition, preparedness for the vision, does not exclude the reality of these events.5 He had promised him at first one natural heir. But now the countless stars which he sees, should both represent the innumerable seed which should spring from this one heir, and at the same time be the warrant for his faith. Jehovah shows him the image of his descendants, in the stars of heaven. We recognize here the orientalist from Ur of the Chaldees, for whom the lights of heaven have a religious significance, but at the same time the free monotheist, who no longer seeks in the stars his gods, but the image of his children. That God who speaks to him, can give to him a seed, countless as the stars in heaven, is truly presupposed; the representation of the countlessness of his descendants is the main thought, to which cleave the thoughts of their shining glory and their heavenly character (see Gen 22:17; Gen 26:4; Exo 32:13).And he believed in the Lord. This cannot be either an element of a dream, or the frame of mind prepared peculiarly for visions, for it is an act of faith on the part of Abram, which was counted to him for righteousness by Jehovah. Knobel remarks: Abram did not laugh, incredulously, as in the Elohistic section, Gen 17:17, as if a believer, in the long delay of the promise, could never fall into doubt, (although there is no mention of any incredulity in the passage referred to). Keil asks: How did Moses know that Abram believed? and that Jehovah counted it to him for righteousness? He answers: He proves his faith, because, according to the following directions, he brought the sacrifices, and because what Jehovah did with the animals was a real declaration on his part, that he counted to Abram his faith for righteousness. We must distinguish, however, the inward events from these sacramental signs, in which they are visibly manifested and sealed. The faith of Abram in the promise of a bodily heir was the central point in the development of his faith; with this faith he enjoyed the consciousness that Jehovah counted it to him for righteousness. Justification by faith, as an experience of the inner life, manifests itself in the peace of God; and Abram could have given testimony as to this to his children, if nothing had occurred as to the sacrificial animals and their consumption by fire. The explanation of Knobel, a right disposition of heart is of just as much avail to him as integrity in acts, is both tame and shallow.
[This is confessedly an important passage. We have here, and in the promise (Gen 15:1), the germ of the great doctrine of the Lord our righteousness. We may not attach to the words here used the ideas in all their definiteness, which have been derived from the use which the Apostle makes of them in his discussion of the question, how a sinner can be justified (Rom 4:4-5; Rom 4:10; Rom 4:18-25); but neither may we overlook his inspired exposition, and strive to interpret the words, as if they stood entirely by themselves. Leaving this out of view, however, it is clear that Abram had no righteousness of his own, that righteousness was imputed to him, that it was faith in Jehovah in him which was counted for righteousness; and further, that this faith is viewed here, not merely as the root of all true obedience to the will of God, and thus the sum of righteousness or personal holiness, but as embracing and steadfastly resting upon (as the word rendered believed, here means) God, as the God of grace and salvation. It is the act by which he goes out from himself, and relies upon God, for righteousness and grace. The history clearly shows that there was this entire removal from the natural ground upon which he had stood, and this entire, hearty, steadfast resting upon Jehovah, who is just and having salvation. The promise which Abrams faith embraced was the promise of salvation through the covenant seed, and he so regarded it. His faith, therefore, was essentially the same with that specific faith in Christ which is said to justify (see Rom 4:13). The Notes of Kurtz, Baumgarten, Murphy, are suggestive and valuable; and the exposition of Calvin is admirable,, to think, desire, purpose; then to esteem, reckon, impute, set to ones account, 2Sa 19:19; Psa 32:2; Lev 7:18; Lev 17:2; Num 18:27.A. G.]
2. The Covenant Sacrifice and the Covenant in reference to Canaan (Gen 15:7-17). Jehovah gave to Abram the starry heavens as a sign of the promise of an heir. Now he promises to Abram the land of Canaan for his possession (Gen 15:7). Abram asks a sign for this.6 Jehovah appoints the covenant which he would conclude with him over his sacrifices, for a sign. He determines, also, at first, the sacrifice which Abram should bring. The animals named here, are the sacrificial animals of the Levitical cultus. The future possession of Canaan was represented beforehand in the sacrifices of Canaan.7 The sacrificial animals were all divided (hence , to hew, cut a covenant), except the birds, and the dissevered parts laid over against each other.
The ceremonial of the covenant of old consisted in the contracting parties passing between the dead animals, with the imprecation, that in case of a breach in the covenant, it might be done to them as to these animals. Against which Keil (who, however, without sufficient ground, denies that this act had the peculiar nature of a sacrifice), remarks: This interpretation of ancient usage is not supported by Jer 34:18. The interpretation which the prophet here gives to the symbolic usage, can only be a fuller explanation, which does not exclude another original idea of the symbol. The division of the sacrificial animals probably only typified the twofold character of the covenant; and the passage of the two contracting parties between the parts of the one sacrifice, typified their reconciliation to a unity. This would be in accordance with the analogy of the symbol of the ancients, the tessera hospitalis, which was also divided into two parts in order to represent the alliance or union of the two possessors of the divided little table. Jehovah himself does not, indeed, appear as sharing in the offering of the sacrifice, but as a sharer in the sacrificial feast, which was signalized in the later thank-offering, in the show-bread, and essentially in all sacrifices. If the man who presents the sacrifice gives himself away to God, so Jehovah gives himself into communion with that man; forms a covenant with him. The individual specimens of the collective sacrificial animals, designate, in Calvins view, all Israel in all its parts, as one sacrifice. In the three years age, Theodoret finds an intimation of the three generations of bondage in Egypt; which Keil approves, with a reference to Jdg 6:25 (seven years bondage, a seven year old bullock). The further intimations of numbers in the passage, to wit, a number seven, five, and eight, Keil rejects.And when the fowls came down. The pieces lay for some time, unconsumed by the fire, and attracted the birds of prey, which would have polluted and preyed upon them, had not Abram driven them away. These are the heathen, the enemies of Israel, who would corrupt and destroy it, like the birds of prey (the sacrifice), which were held as unclean by the Jews. The hawk was sacred to the Egyptians, but the later Jews represented the opposition between Jews and heathen, through the dove and sparrow-hawk (see Knobel). But Abram, in his faith, remained the guardian-spirit of Israel, who secured its sacred destination (Psa 105:42).
Gen 15:12. And when the sun was going down.8 From this reference to the time, we may judge what was the marvellous attention and watchfulness of Abram. The great scene of the revelation began on the previous night; he had stood under the starry heavens as holding a solemnity; the victims were slain, and the pieces distributed, and then the watch over them was held until the setting of the sun. His physical strength sinks with it, a deep sleep () overcomes him. But the disposition for visions preserves itself in the sleep, and so much the more, since it is even the deep, prophetic sleep. Abram sees himself overtaken by a great horror of darkness, which the word of Jehovah explains to him. It was the anticipation of the terror of darkness, which, with the Egyptian bondage, should rest upon the people. This bondage itself is pointed out to him, under three or four circumstances: 1. They would be oppressed and tormented in this service; 2. it would endure four hundred years; 3. the oppressing people should be judged; 4. they should come out of the bondage with great substance. It is to be distinctly observed, that the name of this people, and the land of this servitude, is concealed. Moreover, there are further disclosures which concern the relation of the patriarch to this sorrow of his descendants. He himself should go to his fathers in peace in a good, that is, great age. But his people should reach Canaan in the fourth generation after its oppression, from which we may infer that a hundred years are reckoned as a generation.9For the iniquity of the Amorites is not yet full. The Amorites, as the most powerful tribe of the Canaanites, stand here for the whole people (Jos 24:15). Israels inheritance of Canaan is limited by the judgment upon the Canaanites; but this judgment itself is limited and conditioned by righteousness, according to which the measure of iniquity must first be full.
Gen 15:17. Behold a smoking furnace. This new manifestation must not be regarded as belonging to the dream vision, but as the intuition of the waking consciousness, under the form of a vision. For the divine acceptance of the sacrifice cannot be fulfilled in a dream, any more than the faith of Abram, than his sacrifice, or the making of the covenant itself.The smoking furnace is analogous to the burning bush, and pillar of fire of Moses. That it here designates the anger of God (Keil) is not supported by Psa 18:9.10 The fire-symbols are not always symbols of the consuming anger of God (as perhaps the seraphim), but also signs of purifying and saving judgments, as the pillar of fire, and pre-eminently the fire upon the altar of burnt-offering. And beyond doubt, in the sense of this passage, Jehovah goes with the sacrificial fire between the pieces of the animals. That the pieces were not laid upon the altar, arises from the mode of forming a covenant, according to which the contracting parties must pass between them. Abram had gone between them long before the evening. Now Jehovah goes through in the sacrificial flame. The image of the sacrifice signifies that the sacrificial fire should never be extinguished in Israel; this is visibly represented, moreover, under the flame of the altar. We must recognize clearly, that it is incredible that the flame should pass between the pieces of the sacrifice without consuming them. But the flame cannot designate the judgments of God upon the oppressors of Israel (Keil), since the pieces indeed designate Israel. But neither the judgments upon Israel, since the pieces which signify Israel were already divided, i.e., offered and dedicated to God. The sacrificial fire, as an efficient element of change, changes the flesh into a sweet savor for Jehovah, and the judgment of an earthly dissolution into an act of deliverance, into a new, heavenly existence.
3. The founding of the Covenant and its significance (Gen 15:17-21).Unto thy seed have I given this land. The covenant which Jehovah makes with Abram relates especially to the grant of the land of Canaan to his descendants. Hence, also, it is sealed with the offering of the sacrificial animals usual in the land.From the river of Egypt. Keil holds that it is the Nile, because it is , not (Num 34:5). Knobel, on the other hand, remarks correctly: The Nile cannot be intended, since the Euphrates would not have been described as the great river in opposition to it. It is thus the Wady el Arisch, brook of Egypt, otherwise called Rhinocolura, lying at the southern limits of Israel (Num 34:5; Jos 15:4; Isa 27:12); not the Nile, because an oratorical hyperbole would not agree with the exact bounding of the land.
[Hengstenberg, Beitrge, vol. iii. p. 265, urges in favor of the Nile not only the term which is used, , and which is not interchangeable with the term for a small stream or brook, , but also that the passage is rhetorical, as is clear from the fact that the tribes which the Israelites were to dispossess were purely Canaanitish, and no more extended to the Euphrates than to the Nile. Kurtz adds, that these two streams are here used as representative of the two great world-powers between which Israel should dwell. It is thus a prediction that the descendants of Abram should have an independent existence by the side of these two great empires, and that no nation should have any permanent sway between them and these two empires. So that their dominion may be said to reach from the Euphrates to the Nile.These two rivers are, moreover, constantly referred to in the later Scriptures, as the extreme boundaries of Israel. See Isa 27:12; Jer 2:18. In its best days too, the Israelitish dominion reached, to all intents, to Egypt, since all, or nearly all the intervening powers were subject to David and Solomon. Wilkinson holds that the word , river, a form of which is here used, is the Hebrew form of the Egyptian word Jaro, river, applied to the Nile; see Bush, Notes, p. 255.A. G.]
The Israelitish dominion should reach to the Euphrates, and did actually in its best days reach to it, but there is no record of its extension to the Nile. We are not dealing here with a prophetic and spiritual word, but with the definite bounds of the land, for the race of Abram, as is clear also from the following enumeration Ten tribes are enumerated going from the southern border to the north, in order to fix and deepen the impression of universality and completeness, of which the number ten is the symbolno tribes are excepted or spared (Delitzsch). In other passages, sometimes seven (Deu 7:1; Jos 3:10), six (Exo 3:8; Exo 3:17; Exo 23:23; Deu 20:17), five (Exo 13:5), or even two (Gen 13:7), are named; or finally, all are embraced under the common name, Canaanites. Keil. The number ten is not, however, the number of completeness (that is twelve), but the number of a completed development; here of the completed development of the Canaanites for judgment. The Hivites (Gen 10:17) are here omitted. The Hivites at Hermon, in the region of Lebanon, were afterwards driven out, but the Hivites at Gibeon were graciously spared (Jdg 3:3; Jos 11:19). The Kenites were an Amalekitishoriginally Arabian tribe, southerly from Canaan (Num 24:21; 1Sa 15:6; 1Sa 27:10; 1Sa 30:29), of whom a part afterwards removed to Canaan (Jdg 1:16; Jdg 4:11; Jdg 4:17). Knobel.The Kenizzites. There is a reference to Kenaz, an Edomite (chap, Gen 36:15; Gen 36:42), with which Knobel joins the passage before us, but Keil objects, because he correctly assumes that Kenaz must have descended from Edom, without bringing into account the mingling of the Edomites with the original inhabitants of the land. The Kadmonites, also, are never anywhere more clearly determined.11
DOCTRINAL AND ETHICAL
1. For the vision, see the Exegetical remarks. The vision of a shield and of a vast treasure, brings to remembrance the numerous revelations of God through images in the prophets, especially in Jeremiah and Zechariah. We must distinguish here the threefold form of the one revelation made through visions: 1. Revelation through images; 2. through the word; 3. through the vision in deep sleep, upon which there follows still a revelation to the waking consciousness through the word. The prophetic frame of mind on the part of Abram is very extraordinary, since it continued through a whole night and day, and into the following night.
2. The stages of the promise which Abram received, viewed, as to its genealogical sequence, may be regarded in this order: 1. Thou shalt be a man of blessing, and shalt become a great people (Gen 12:1); 2. to thy seed will I give this land (Gen 12:7); 3. to thy seed the land, to thy land thy seed (Gen 13:14). Here (Gen 15:18), the promise of the seed and the land was sealed in the form of a covenant. 4. The promise of a seed advances in the form of a covenant to the assurance that God would be the God of his seed (Gen 17:7). 5. The promise is more definite, that not Ishmael but the son of Sarah should be his heir (Gen 17:15 ff.). 6. The heir was promised in the next year (Gen 18:10). 7. The whole promise in its richest fulness was sealed by the oath of Jehovah (Genesis 22).
3. The grand thought: God is our shield, or defence against all evil; God himself is our greatest reward or highest good; is the introductory completion of all religious desires and hopes. But man can remain upon this high standpoint only with the greatest difficulty. This is manifest from the application to practical uses and gains which Abram makes: Lord, what wilt thou give me? Although this application to his own advantage, carried out in a childlike spirit, is perfectly consistent with his faith.
4. Abram under the starry heavens, and his righteousness of faith. The peculiar determination of the character of the patriarchal religion. Here first, the full importance of faith comes into view. Here also, first, the reckoning of righteousness corresponding therewith. From this point onward, both fundamental thoughts run through the holy scripture (see Romans 4; James 2).12 The future of the Evangelical church was prepared on that night. It was the one peculiar blooming hour of all salvation by faith. But we must not, therefore, so weaken and lower the idea of righteousness, that we should explain it as equivalent with integrity, or in similar ways. Righteousness is the guiltless position or standing in the forum of right, of justice.13 The forum in which Abram stands here, is the forum of the inward life before God. In this he was, on the ground of his faith, declared righteous, through the word and the Spirit of God. Hence we read here, also, first of his peace, Gen 15:15.
5. The difference between the four hundred years, Gen 15:13, and Act 7:6, and the four hundred and thirty years, Exo 12:40, is explained, not only by the use of round, prophetic numbers here, but also from the fact, that we must distinguish between the time when the Israelites generally dwelt in Egypt, and the period when they became enslaved and oppressed. Paul counts (Gal 3:17) the time between the promise and the law, as four hundred and thirty years, in the thought that the closing date of the time of the promise was the death of Jacob (Genesis 49.). See the Introduction; and for the difference in question, Delitzsch, p. 371.
[Note upon the four hundred years Affliction and Servitude of Israel.It is confessedly a matter of dispute how these four hundred years are to be computed. Some fix the birth of Isaac as the starting-point, others the entrance of Jacob into Egypt. The difficulty does not lie in reconciling the different statements of the Scripture, but in bringing any conclusion formed upon these statements, into harmony with a general system of Chronology. Baumgarten says: The principal thing in the threatening, the first word in the description of the sorrow, is an announcement of their condition as strangers, . The description, therefore, in his view, covers the period of their sojourn in Canaan, during which they were strangers. He urges, in favor of this, the words of the Apostle (Gal 3:17), and the fact that the Israelites were to come out in the fourth generation; a generation obviously falling far short of a hundred years. They were to be there but three generations. The genealogical table, Exo 6:16 ff. favors a much shorter residence than four hundred years; since the combined ages of the persons there mentioned, Levi, Kohath, Amram, including the years of Moses at the time of the exodus, amount to only four hundred and eighty-four years, from which we must take, of course, the age of Levi, at the entrance of Jacob into Egypt, and the ages of the different fathers at the birth of their sons. It is better, therefore, with Wordsworth, Murphy, Jacobus, and many of the earlier commentators, to make the four hundred years begin with the birth of Isaac, and the four hundred and thirty of the apostle to date from the call of Abram.A. G.]
6. The demand for a sign relates to the promise of the land, not the promise of a seed. The starry heavens was the sign of the latter promise to him. Compare the similar demand of Gideon (Jdg 6:17), and of Hezekiah (2Ki 20:8). The pious and believing desire for a sign points to a divine assurance, the impious to an unsanctified knowledge, or, indeed, a doubt. The constant form of the pious desire for a sign, is the believing enjoyment of the sacraments.
7. The sacrificial animals. See Leviticus.
8. The birds of prey. Compare Mat 13:18-19.
9. The profound sleep. Compare Gen 2:21; Biblework, p. 209. Thou shalt go to thy fathers in peace. With faith in the grace of God, the future is not only made clear and glorified (Joh 8:56), but he present also is illuminated.
10. The iniquities of the Amorites. See Exo 34:11; Exo 34:14; Lev 18:24; Lev 20:23; Num 33:52; Num 33:55; Jos 23:12.No people is destroyed whose iniquity is not full.14
11. Both Delitzsch (p. 373) and Keil (p. 151), assert that there is no account here of a peculiar sacrifice of a covenant, nor of a peculiar covenant. Against the sacrifice of the covenant, it is said that Abram did not pass between the pieces of the sacrifice; but this is a pure supposition. Against the idea of a covenant, that there is no account of a pactio, but simply of a sponsio, a solemn promise of God to men. Let it be observed, however, that upon this interpretation the moral force in the doctrine of the covenant relation of God to the believer is fatally ignored, and that this interpretation also threatens to change the covenant blessing of the Christian sacraments from a moral to a magical blessing. The subject of the promise, Delitzsch remarks, excludes the idea of reciprocity. In the covenant, says Keil, which God concludes with man, the man does not stand as upon mutual and equal terms with God, but God grounds the relation of communion, through his promise, and his gracious condescension, to man, whereby he is first prepared to receive, and then, through the reception of the gifts of grace, is prepared to discharge the duties flowing out of the covenant, and thus made obligatory upon him. Although the covenant of God with believing humanity, is not a contract between equals, but God founds the covenant, it does not follow, that his founding it is a simple promise, although, even a simple promise, without some moral motive giving rise to it, would be absurd. But now, according to Romans 4. the foundation of the gracious covenant of God with Abram, was not laid in the covenant of circumcision (Genesis 17.), but in the covenant of faith (Genesis 15).15 Hence the Jewish Targums, and after them, Christian theologians, have found in this chapter the forming of a covenant according to the explicit declaration, Gen 15:17. Delitzsch himself, upon Genesis 17, says first: God sealed his covenant with Abram, but then further, God founded his covenant with Abram. But Keil, p. 155, remarks: Long before, at least, long years before, God had established his covenant with Abram. We make the following distinction: in Genesis 15, the eternal, valid covenant of faith was concluded; in Genesis 17 the specific, old covenant of circumcision, the provisional sealing of the covenant of faith, of which, under the New Testament, baptism and the Lords Supper are the seals. If we recall, that the relation between the Lord and his church is that of the bridegroom and the bride, we shall truly dismiss the assumption of a magical working and efficacy of the covenant, and return to the high estimate of moral relations in the kingdom of personal life, in which also the passive position, which the Formula Conc. recognizes and holds in conversion is to be conceived as a moral statein which the soul is held in the attitude of waiting, and does not grasp beforehandproduced in the strength of the gratia prveniens, and not as a pure creaturely and unconcerned yielding of ones self to the pleasure of another.
HOMILETICAL AND PRACTICAL
See the Doctrinal and Ethical paragraphs.The great thought: God himself is our God: 1. Our shield; 2. our great reward (comp. Romans 8.).It is allowed the saints, to ask: Lord, Lord, what wilt thou give me?We learn from Abram to consult with Godas to our affairs;to deliberate with Jehovah as to our future.
Gen 15:4. If the lesser is denied us, that itself intimates a grant of the higher.In submission we are near the highest promises and gifts.Abram, the childless, shall become the father of nations.Abram in the starry night.The word of God in the starry night.The faith of Abram: 1. Abram a believer; 2. a father of believers (Romans 4.); 3. a father of all believers, especially of believers from the circumcision.Abrams righteousness of faith.The key-note of his righteousness of faith: 1. The blessing has overcome the curse in his heart and life; 2. he will overcome it in the world through his seed; his children shall be as the stars of heaven.The high antiquity of Evangelical faith.The covenant of God with Abram.Abrams prophetic sleep.The holy land: 1. In the literal sense; 2. as a type of the promised fatherland of believers.The certainty of the promises of God.The first mention of the grave cheerful and friendly.The grave already illuminated and glorified with the glimpse of the life beyond.
Starke: Lange: Fear and discouragement may sometimes assail the strongest heroes of faith; it is well, however, when they are not allowed to reign (Psa 84:12; Rom 8:17; Psa 73:25-26; Psa 142:6)[When some astronomers have attempted to specify the number of stars, and one asserts that there are 1392, another 1109, and still another, 7000, these are pure conjectures, upon which they cannot agree among themselves. Then, too, there are the thousands of stars, so remote in space, that they are not visible through the best telescopes. It would have been a small consolation to Abram, if his seed should only equal the small number of stars specified.]Rom 4:3; Gal 3:6; Jam 2:23.
Gen 15:3. What a great thing, is it not, to be near a prudent householder!Cramer: If we will be counsellors of God, we will do it to our injury.God places before the reason, incomprehensible (and incredible) things; for, what we can comprehend, there is no necessity that we should believe.16God foreknows all things.
Gen 15:15. This is a pleasant description of death.In what a good age consists.The burial of the dead is a primitive custom, of which this is the first notice. We never find, in the Holy Scriptures, any mention of the burning of the dead, customary among the heathen; or of any other way than of burial (Jdg 2:9).God exercises a constant foresight, even over the seed of believers.
Lisco: The war with the kings, although victoriously ended, might provoke retaliation afterwards; thus the present state of Abrams mind is connected with his previous state. Gen 15:2. God is here for the first time called Adonai.
Gen 15:6. Abram is under he trial or test.Although Abram possessed so many beautiful and noble qualities of heart, and in his walk manifests so many virtues, yet he is not, through all these, righteous before God, not in the possession of the divine favor, for there is also sin in him, etc. This defect his faith, his living confidence in God (more precisely, the word of God which he grasps in his faith), supplies.The justification of the sinner by faith, is the only way of righteousness, before, during or after the giving of the law.
Gen 15:15. Go to thy fathers. They must then still live upon the other side of death, in another state and life; the continued existence after death is here evident, and, indeed, as the word in peace, intimates, a blessed existence for the pious.
Gen 15:16. All nations hold their land, likewise, in fee from God, and will be deprived of it when their rebellion against the Lord their God has reached its full height. Thus the Amorites, and thus the Israelites at the exile, and the second destruction of Jerusalem.
Gen 15:17. The flame of fire is the sign of the gracious presence of God, and of his pleasure in the sacrifice (Lev 9:24).Gerlach: Abram confesses his pain and grief.Without the least apparent human probability, he trusts unconditionally upon the divine and gracious promise. The word believed is here exact, or precise; he cleaves to the Lord (precisely: he stays, supports, rests himself upon the Lord).The three years old animals, because fully grown; faultless animals must be chosen for sacrifice.
Gen 15:15. To go to his fathers(Gen 25:8; Gen 35:29; Gen 49:29; Gen 49:33; Deu 32:50; 2Ki 22:20). The beautiful expression for the life after death, testifies that even in the highest antiquity, the outlook into the life on the other side of the grave, was neither dark nor gloomy.(Gen 15:17. Description of the oriental furnace; a great, cylindrical-shaped fire-pot).Calwer, Handbuch: Abrams doubt, and newly strengthened faith. He believed without the sight.Bunsen: [a marvellous translation: The Son of Mesek, possession, is my house, Eliezer a Damascene].Schrder: The present and future of AbramGod anticipates, prevents (with the Eliezer). Ch. 16 states another project, springing out of the weakness of his faith. Abram sees not, he believes.Here appears for the first time the word, whose nature and strength we have recognized from the first promise onward, and especially in the previous history of Abram.Hess: Gen 15:13. To prevent Egypts becoming hateful to him, the land was not named (this concealment is rather a trait which attests and authenticates the genuine prophecy).The flame of fire is typical of the divine presence and majesty.Schwenke: Gen 15:6. We agree with Luther, this is the great word in this book.Taube: The temptation of the believer: 1. What is the highest necessity? 2. the highest consolation? 3. How can one pass out from the highest necessity into the greatest consolation?Hofmann: It was the review of faith which fitted Abram to look out into the future. He looked onward to the blessed rest of the people of God, but he could not do this, except as he recognized in God, the restorer of that life of manhis own life, the life of his seed, and of the raceperverted and fallen by sin, and burdened with the curse. Dark and troubled it may well be, were the thoughts of the father of the faithful, but the experience of his heart and life were sure.
Footnotes:
[1] [The word of the Lord came or was. This is the first place in the Bible where this phrase occurs, and it introduces a prophetic vision and promise of Abrams posterity in Christthe incarnate word. Wordsworth.A. G.]
[The is emphatic.A. G.]
[2][The rendering thy reward is exceeding great, although consistent with the original, and yielding a good sense, fails to bring out clearly the prominent thought in the promise. It is not the great things which Jehovah would give, but Jehovah himself, to which the mind of Abram is turned as his reward.A. G.]
[3][There is an obvious paranomasia hereben–meshekDammesek. Wordsworth, after Lightfoot and others, calls attention to the fact, that the name Eliezer is the same as Lazarus in our Lords parable (Luk 16:20), and to the analogy between that parable and this history. These silent analogies between the Old and New Testaments are striking and important.A. G.]
[4] [Baumgarten suggests that Eliezer was born at Damascus; then the is not Eliezer, but his son, p. 185.A. G.]
[Heb. Son of my house is inheriting me; so also in the 4th verso, there shall not inherit thee this one.A. G.]
[5][There is no impassable cleft or abyss between the Spheres of vision and of sense, or between the supersensible and the sensible.A. G.]
[6] [Not, however, as expressing any doubt, but as the natural working and fruit of his faith.A. G.]
[Gen 15:7.I am the Lord that brought thee, etc. See the Preface to the Ten Commandments, Jacobus, p. 268.A. G.]
[7][Baumgarten says that as this sacrifice was a covenant sacrifice, and lay at the foundation of all the sacrifices of the covenant, all the animals used in those sacrifices were here required.A. G.]
[8][Heb., was about to go down.A. G.]
[9][Gen 15:13. Know of a surety. Know, know thou. Know certainly. This responds to Abrams question, Whereby shall I know? Gen 15:8. Murphy, p. 218.A. G.]
[10][Kurtz regards this as the first appearance of the Schechinah, and says: It is the symbol of the gracious presence of God: the splendor of his glory, the consuming fire of his holiness, which no mere human eye can bear, before which no sinful child of man can stand, is veiled beneath his grace, p. 180.A G.]
[11][They seem to have been the more eastern, and to have held the other extreme boundary of the promised land, towards the Euphrates. Murphy p. 300.A. G.]
[12] [Righteousness must he had, or there is no salvation. Men have lost righteousness, and the power to gain it. How can it be secured? It is by faith. It is counted to believers; see for illustration Lev 7:18; Lev 17:4; 2Sa 19:19, and Romans 4.A. G.]
[Jacobus, Notes, p. 267. 1. Abram had no righteousness for justification. 2. Faith is not imputed to him as a work, as a meritorious ground of justification, but only as instrumental, laying hold on a perfect righteousness. 3. The law could not claim any other than a perfect righteousnesshis own or anothers imputed to himset to his account. And this is the gospel plan of salvationto reckon the perfect righteousness received by faith, as our righteousness for justification.A. G.]
[13][Kurtz: He is righteous who, through the freedom of his will, conforms to the divine idea and end of his being. Wordsworth is better: Righteousness is that state in which mans will Is conformed to Gods willthat state in which Adam was created, but from which he fell by sin, p. 74.A. G.
[14][The Lord administers the affairs of nations on the principle of moral rectitude. Murphy, p. 299. Wordsworth calls attention to this sentence in its relation to the destruction of the Canaanites by Israel, p. 76.A. G.]
[15][Kurtz holds that Abram did not now pass between the pieces; that this is but one side of the covenant, in which God, but not Abram, brings himself under covenant obligation; and that the covenant is completed and ratified by Abram in the transactions. Ch. 17 p. 179.A. G.]
[16][This obviously needs modification.A. G.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 23
ENCOURAGEMENT TO THE FEARFUL
Gen 15:1. After these things, the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. [Note: This is only a slight sketch, given extemporaneously to a friend.] WE may here observe,
I.
The most eminent saints need encouragement
They are apt at times to feel discouragement,
1.
From a review of past difficulties
[Persons under the immediate pressure of their trials are often not aware of their greatness. God mercifully conceals it from them, lest their energies should be weakened. But when they see, in their calmer moments, what difficulties they have had to encounter, they are amazed at themselves: I had almost said, They are amazed at God: and they tremble, lest there should be a recurrence of similar trials; apprehending nothing but a failure under them. This was the special case with Abram at this time.]
2.
From a prospect of augmented trials
[Trials in prospect are always formidable; and the imagination often paints them in the deepest colours. A sense of weakness gives rise to fears; and the most eminent saints are apt to be appalled.]
3.
From an apprehension of disappointed hopes
[Confidence in a time of ease is apt to fail when the hour of trial comes: e. g. Peter, on the waves; and Moses [Note: Exo 5:22-23.] ; and Joshua [Note: Jos 7:7-9.]. And you too, my brethren, who have hoped that sin should be entirely slain, are apt to be discouraged when you find it still working in you.]
II.
The encouragement which God affords them
God affords them the richest encouragement:
1.
He assures them of protection
[He provides armour for his people: and that armour shall be effectual. But he himself is in the place of armour: and our enemies must break through him, to reach us. He is a wall of fire, that devours the assailants. See how this is represented by St. Paul (Col 3:3): Your life is hid with Christ in God. Who can fear, that has such a protection as this? The weakest may laugh all his enemies to scorn.]
2.
He gives himself to them, as their portion
[Happiness too, as well as protection, will he afford them: happiness here; happiness hereafter. Conceive of all the glory of heavenhow rich a reward! But heaven is nothing in comparison of the reward provided: it is the God of heaven that is our portion. See him in all his perfections, in all his glory, in all his blessedness: he is yours; that is yours, for everyour eternal portion, your indefeasible inheritance. Say, fearful saint, whether here is not sufficient encouragement?]
And now, is there here a timid saint?
[Come with me, and survey your enemies. Who are they? what are they? They are crushed before the moth. And look at your Friend: survey him, his power, his goodness, his fidelity. Have you now any cause for fear? Be strong: fear not. See 1Ti 4:10.]
To the careless unbeliever let me also speak
[Tell me, Have not you cause to fear? Think of the danger to which you are exposed. And where will you find a shield? Think of the recompence that awaits you: how different from that of the believing soul! Exceeding bitter will be thy reward O that I could awaken you to fear! The world and the devil say, Fear not. But I say, Fear, and tremble. Yet will I say, that Abrams God may still be thine: he was once an idolater, as thou art: the sovereign grace that elected him, may fix on thee: the covenant made with him is open to thee; and all the blessings of it will be thine, if, like him, thou wilt be strong in faith, giving glory to God. The seed for whom he waited, is come: the blessings, to which he looked forward, are poured out upon all the families of the earth. Look to the Lord Jesus Christ, and they shall all be thine.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
CONTENTS
In the two former chapters, we find many tokens of God’s gracious intention towards Abram. In this Chapter God confirms the same by the solemn treaty of a covenant. Abram had the most delightful assurances given to him by a faithful God; and all folded up within a covenant of promise. A bountiful God, not only pledged himself to give the Patriarch an extensive estate, but an extensive issue to enjoy it. And as these blessings of the promised seed and the promised land, spiritually considered, were types of better things to come, even the Lord Jesus Christ as the seed of the woman, and the heavenly possession through him which Canaan represented; they serve to teach us, under the gospel state, the greater privilege of those who are blessed with faithful Abram.
Gen 15:1 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.
Several precious things are contained in this verse. Observe the expression how the Lord communed with Abram. Is not Jesus the uncreated word? Might not this vision be some manifestation of the Shechinah? Observe also, the Lord called Abram by name: so Jesus speaks to his sheep. Joh 10:3 . Observe also, the sweetness of divine communications, Fear not. God’s people are peculiarly exposed to fears. And if they had no fears to encounter, many precious promises in the covenant would have no place for exercise. Observe also, what the Lord promiseth, not only to defend, but to bless; not simply to reward, but himself to be the reward, and that exceedingly great. Psa 84:2Psa 84:2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 15
‘Read the fifteenth chapter with extreme care. If you have a good memory, learn it by heart from beginning to end; it is one of the most sublime and pregnant passages in the entire compass of ancient literature.’
Ruskin, Fors Clarigeva (lxiv).
References. XV. 1. J. Parker, Adam, Noah, and Abraham, p. 120. J. Thomas, Myrtle Street Pulpit, vol. ii. p. 341. Spurgeon, Sermons, vol. xlix. No. 2814. XV. 2. J. Kelly, Christian World Pulpit, vol. xviii. p. 165. XV. 5, 6. Archbishop Magee, Penny Pulpit, No. 501. XV. 5-18. A. Maclaren, Expositions of Holy Scripture Genesis, p. 101. XV. 1. A. Maclaren, Expositions of Holy Scripture Genesis, p. 111. XV. 6. E. W. Shalders, Christian World Pulpit, vol. xv. p. 235. Spurgeon, Sermons, vol. xiv. No. 844. A. Maclaren, Expositions of Holy Scripture Genesis, p. 116. XV. 8. H. Woodcock, Sermon Outlines, pp. 87, 92. XV. 8, 9. G. Brooks, Outlines of Sermons, p. 278. XV. 11. Spurgeon, Sermons, vol. vii. No. 420; ibid. vol. xxxiii. No. 1993. XV. 16. Spurgeon, Sermons, vol. liii. No. 3043. XV. J. Parker, Adam, Noah, and Abraham, p. 129.
Fuente: Expositor’s Dictionary of Text by Robertson
Abram’s Vision
Gen 15:1
After Abram had slain the kings he might well feel uneasy as a stranger in a strange land, for how could he tell how many enemies might be stirred up and what reprisals might come upon him? He was just in that state of exhaustion and bewilderment in which a word of comfort is especially precious There are times when we are not sure whether we have done right or not; we may have been rash; we may have sinned in our anger; and we want a word from heaven to tell us that the deed was good and that our soul is safe.
It was in these circumstances that ” the word of the Lord came unto Abram.” This is the first time that the expression, “the word of the Lord,” occurs in the Bible. Afterwards it comes times without number; but now it comes in all its fresh music. We have often read up to this point that “the Lord said”; in this new expression it would seem as if the “Word” and the “Lord” were separated, or that the “Word” came separately, as if a messenger or a person. This is all the more likely from what follows: the Word came in a vision; the Word spoke in its own name; the Word answered the doubts and fears of Abram. What this “word of the Lord” may be, we are not supposed to know up to this point. We must mark the expression very carefully, and, perhaps, as we pass through the pages, light may be shed upon it. Hitherto the Lord has come to men notably to Adam and to Noah; now his word has come, and come in a vision!
” Fear not, Abram: I am thy shield, and thy exceeding great reward”: this is the first time that the word shield occurs in the Bible; it means defence, guardianship invincible! What is it that is a shield? It is the Word of the Lord! Is there, then, something of battle in human life, that such defences should be needful? Does every man need a shield? May we not go unprotected into the strife of the world? The idea of a shield once having been suggested the ages have seized it as a prize and wrought it into their speech as a tone musical above many. Thus: “God is a shield unto them that put their trust in him”; “His truth shall be thy shield and buckler”; “With favour wilt thou compass the righteous as with a shield”; “Thou art my hiding-place and my shield”; “The Lord God is a sun and shield”; “Behold, O God, our shield, and look upon the face of thine anointed.” The world will never let a word go out that really touches its heart. There are words that will not be allowed to die. They came into language as by right, and they are welcomed as friends the very first time we hear them. They are, too, nearly always short words, words that a child can say and that the heart needs. Look at such short words as life, love, peace, rest, faith, hope, home! Words small as drops of dew, yet holding the sun! And, wonderful in graciousness, God himself and his dear Son take up these words and claim them as their own. It is God that says “I am thy shield”; it is not a low thought of man’s; it is God’s own sweet speech; and it is Christ himself that says “I am the vine”; “I am the door”; “I am the true bread”; “I am the way, the truth, and the life”; “I am the light of the world.” He who would speak to every soul of man, through all time, must speak in figures and stoop to pick up small words.
” And Abram said, Lord God” this is the first use of those two words together. We have met them singly again and again, and we have met them together in English often in the second chapter, but in the Hebrew this is the first conjunction, the words being Adonai Jehovah . The same combination occurs only twice more in the whole of the five books of Moses, and these cases are both in Deuteronomy. It is instructive to notice how great words are used in great necessities: this sacred word “shield” is used in the necessity of fear, and this holy word “Lord God” is used in the necessity of doubt and wonder. Eloquence always comes out of necessity. Abram felt that his own short life was too small to hold all the riches that God was giving him. How could the great Euphrates be confined within one man’s garden-plot? How could the stars be all crowded into one crown? God had given Abram everything but a child, and therefore it seemed to him that all this flow of God’s love was running into a pool where it could only stand still. And Abram told God his fear in plain words. How true it is that we can say things in the dark that we dare not say in the light! For a long time Abram wanted to say this, but the light was too strong: he knew he would stammer and blush in the daytime, so he hid the fear in his heart. But now it is eventide! The shadows are about, and the stars are coming! O sweet eventide, what words we have spoken in its dewy quietness words that would have been out of place in the glare of open day! How the voice has become low, and the heart has told what was deepest and tenderest, sending it out as a dove that would find another soul to rest in! It was so that Abram talked to God in the vision that came at star-time. He said, “I have no child; all my goods are in the hands of a steward, a true enough servant, but still not a son; what is to become of all these tokens of thy love?” and whilst he was talking the stars came out more and more, all of them millions of silvery eyes, throng upon throng, glowing over head, sparkling over the distant hills, glittering in the east, throbbing like hearts on the western horizon, the singing Pleiades, the mighty Arcturus and his sons, Venus and Mars, and the Milky Way (names unknown then), there they were, angels talking in light, servants watching the gate of the King’s city. It was in that hour that the Lord said to Abram, “Look up”; and Abram looked; and God said, “Count them”; and Abram said, “My Lord, who can count that host?” and the Lord said, “So shall thy seed be.”
And now comes perhaps the greatest word yet spoken in human history. I wish we could speak it in the right tone! This is the word, “And Abram BELIEVED”! This is the first time the word believed occurs in the Bible. How wonderful this chapter is in the matter of first uses of words! It seems to be a chapter of beginnings. Believed, what a history opens in this one word! The moment Abram believed, he was truly born again. We may see here some of the great meanings of the word. Paul says of Abram that “against hope he believed in hope,” and “that he staggered not at the promise of God through unbelief.” Here, then, we may study the word at the fountain head. “Believed” means supported, sustained, strengthened; Abram nourished and nurtured himself in God; Abram hid his life and his future in this promise, as a child might hide or nestle in a mother’s breast. That is faith. He took the promise as a fulfilment; the word was to him a fact. Thus he was called out of himself, out of his own trust, out of his own resources, and his life was fostered upon God, he by-lived, lived-by, believed, God! It was surely a perilous moment. Appearances were against the promise. Doubt might well have said, How can this thing be? But Abram “staggered not.” God’s love was set before him like an open door, and Abram went in and became a child at home. Henceforward the stars had new meanings to him, as, long before, the rainbow had to Noah. Abram drew himself upward by the stars. Every night they spoke to him of his posterity and his greatness. They were henceforward not stars only but promises, and oaths, and blessings. Thus dust is turned into flesh; bread into sacramental food; and stars become revelations and prophecies.
This act of believing in the Lord was accounted unto Abram for righteousness. From the first, God has always made much of faith. In no instance has it been treated as a mere matter of course, but rather as a precious thing that called for approbation and blessing. Faith was counted unto Abram for character ; it added something positive to his being; he became more than merely harmless; he became noble, dignified, righteous. To believe, is not simply to assent; it is to take the thing promised as if it were actually given; and this action on the part of man is followed by an exactly corresponding action on the part of God, for he takes the faith as righteousness, the act of belief as an act of piety, a mental act as a positive heroism. What Abram did, we ourselves have to do. He rested on the word of God; he did not wait until the child was born, and then say, “Now I believe”; that would not have been faith, it would have been sight. It is thus that I must believe God: I must throw my whole soul upon him, and drive all doubt, all fear, from my heart, and take the promise as a fact. God asks me to do so; he says he will give me strength to do so; he says that without faith it is impossible to please him. Lord, increase my faith! See how large a life Abram entered into when he believed! He became a contemporary of all ages, a citizen and freeman of all cities the world over and time without end. Life without faith is an earth without a sky.
Then the covenant was made. Abram wished a ratification to be given, and God gave it. Blood was shed, fire was enkindled, and words of strange import were spoken. The meaning of those words will appear as we become better acquainted with the history. In our own life there is always some dream yet to be fulfilled. We have not come to the point which we feel sure has yet to be reached. Thus God lures us from year to year up the steep hills and along roads flat and cheerless. Presently we think the dream will come true presently, in one moment more, tomorrow at latest; and so the years rise and fall, the hope abiding in the heart and singing with tender sweetness; then the end; the weary sickness, the farewell, the last breath, and the Dream that was to have shaped itself on earth welcomes us, as the Angel that guarded our life, into the fellowship of heaven. We call it Dream now; we shall call it Angel then!
Fuente: The People’s Bible by Joseph Parker
Abram’s Domestic Life
Gen 15
I take these two chapters together, as completing one view of Abram’s domestic life. It may be well to take notice that, up to this point, everything has gone on in regular order, with the exception of one great and solemn event. We have found just what we might have looked for: the growth of the population, the spreading out of families and tribes into distant places, a little invention, and the beginnings of discovery and progress. There has been nothing unnatural in the history. As we might have expected, domestic life has been carefully and vividly brought under notice. We have had family lists and registers in abundance, for, in truth, there was little else to talk about in those early days. The talk was of the children. To have the quiver full of such arrows was to be blessed of God in the most acceptable way; not to have children was to have great disappointment and distress. Abram had many children in promise, but not one in reality; a joy which he himself could bear, but his wife did not accept the position with so glad a readiness. And out of this want of faith came grief, grief of her own making, but not wholly limited to herself. Want of faith always brings grief. It leads to meddlesomeness, and suspicion, and jealousy; and jealousy is a precipice over which men topple into the pit. Jealousy is as cruel as the grave. Its root is in suspicion. It suspects motives; it suspects actions; it suspects innocence itself: then it grows; it sees things that have no existence; it looks out under the eyebrows stealthily; it listens for unusual noises; it mistakes and misinterprets the ordinary signs and movements of life; and all the while it is killing the heart that nurses it. Have pity upon people that are afflicted with jealousy. They make you suffer, but they suffer more themselves. Oh, the dreams they have! The nightmare, terrible as hell, when the serpent rears itself at the bedside and shoots out its empoisoned fang, and coils its infinite length around their resting-place so that they cannot escape. It was so that Sarai dreamed by night, and in the daytime her heart was cruel towards Hagar. It all came from want of faith. She had no deep trust in God. And, observe, if it be not true for ever, that as the religious life goes down the evil powers set themselves up in awful mastery in the heart. O, my friend, keep fast hold of God, for when thy trust goes there is no more peace for thy poor life.
Sarai was so cruel that Hagar fled away from her. Sarai imagined that Hagar despised her. It was all fancy. How fancy tortures us! It turns the green branches of spring into serpents; it curdles and rots the milk of human kindness; it turns the child’s sweet laugh into a mocking noise; it finds hell everywhere! Beware of thine imaginings, my friend, my brother, my sister beware! One wrong turn, and there is nothing for thee but cloud and storm, and weary aching of heart.
The angel of the Lord sent Hagar back again, knowing that “what cannot be cured must be endured.” Besides, submission itself, though so hard, may be so accepted as to become useful in the mellowing and strengthening of character. The angel did not say, “Fight it out and let the strong one win.” He advised submission, and this is the first instance in which such advice is given in the Scriptures. It is a great Christian law, we know, but it is early to find it in Genesis! “Submit yourselves one to another for the Lord’s sake,” is a lesson which reads well in church; but Hagar heard it not under a Gothic roof, half-chanted by surpliced priest, but “by a fountain of water in the wilderness, in the way to Shur,” she the only hearer, the angel the priest of God! A good church, too, in which to learn the lesson of submission. I see Hagar taking a draught of the fountain, and trudging home again on weary feet; going back to work among the sharp thorns, and to have words keen as stings thrown at her all the day long. A sorry fate, you say, to be pointed out by an angel! But wait. You do not know all. Who could bear all the ills of any one human life without having some help, some light, some hope? A wonderful word was spoken to the woman “I will multiply thy seed exceedingly, that it shall not be numbered for multitude.” As if he had said “If thou didst know thy destiny, thou wouldst think little of Sarai’s mocking; it is but a momentary pain; bear it with the heroism of silent patience.” And, truly, this same angel speaks to us all. He says, “If you walk in the way of the Lord you shall have blessing after sorrow, as the flowers bloom after the rain; persecution you cannot escape, nor slander, nor cruel words; but your light affliction, which is but for a moment, worketh out for you a far more exceeding and eternal weight of glory. One hour in heaven will banish every sad thought of earth; submit, be patient, and return not evil for evil.” Oh, listen to the angel; it is God’s angel; it is God himself!
And now Hagar’s days went with a new speed. Sarai mocked as before, but Hagar heard the angel’s voice. The words of the angel became a kind of refrain in the melancholy music of her outer life: “I will multiply thy seed exceedingly; the Lord hath heard thy affliction”; these words never cease, and, under their influence, all taunts and sneers and bitter maledictions lost their effect. We, too, might have refrains still tenderer, the recurrence of which would refine and ennoble all coarse and cruel words. Thus: “Fear thou not, for I am with thee”; “I will never leave thee nor forsake thee”; “No weapon that is formed against thee shall prosper”; “Weeping may endure for a night, but joy cometh in the morning.” Ten thousand such promises are to be found in the Holy Word. Choose your own; take the one that fits your woe best, and if you be in Christ fear not to use it when the bitter wind blows fiercely. Hagar left her house in overwhelming distress; she went back to her sufferings with a new hope Our sufferings are so different when we take them at the Lord’s hand, and endure them because he tells us to do so. We cannot triumph and rejoice in suffering merely on its own account. It is impossible to like pain simply because it is pain. But take the suffering at God’s bidding; say, This is the cup of the Lord and I must drink it for his sake; it is a burden chosen for me by my Father in heaven; then you will sing with a new and tenderer emphasis,
In the seventeenth chapter we read the renewal of the covenant which the Almighty made with Abram, with a clear statement of the terms upon which the covenant was based. Thirteen years at least had come and gone since the promise was given the first time. Thirteen years of waiting! Thirteen years of mortification for Sarai! Thirteen years of discipline for Abram and Hagar and Ishmael! They would have killed some of us: thirteen days are to us eternity. The name Abram which signifies “Exalted father,” now becomes Abraham, father of a multitude, and the limited name Sarai ( my princess) becomes Sarah, princess ; the limited becoming the unlimited. Mark how this renewal of the covenant turns upon the consecration of children. Hitherto we have to do with grown-up people, but now we are brought face to face with little ones. We have hardly had a child at all as yet in this long history. One wonders what notice God will take of young life; will he say, “Suffer the little children to come unto me,” or will he shut them out of his view until they become great men? Is a child beneath God’s notice?
“Is it much
Beautiful, too, is Christian baptism when regarded as the expansion of the idea of circumcision. It well befits a tenderer law; circumcision was severe; baptism is gentle: circumcision was limited to men-children; baptism is administered to all: circumcision was established in one tribe, or family, or line of descent; baptism is the universal rite, Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. So we go from law to grace; from Moses to the Lamb; from the mount that might be touched, and that burned with fire, to the quiet and holy Zion.
Fuente: The People’s Bible by Joseph Parker
XX
THE COVENANTS WITH ABRAHAM (PART ONE)
Gen 12:1-3
We now come to consider one of the most important subjects of religious history the covenants made with Abraham. The lessons in Genesis that bear directly upon the matter are in Gen 12:1-3 ; Gen 15:1-21 ; Gen 17:1-15 ; Gen 22:1-19 . All of these should be carefully studied in themselves and with their New Testament connections.
The investigation will show that there are either two distinct covenants, or what amounts practically to the same thing, two distinct lines of thought; one fleshly, the other spiritual, with equally distinct developments. Let us go over the whole matter step by step.
In general terms a covenant is an arrangement or agreement between two or more parties. Its terms are the stipulations or conditions which set forth the reciprocal relations and obligations of the parties entering into the agreement. The word “covenant” is frequently employed in both Testaments to express an agreement between men, or between God and men. It first appears in Gen 6:18 , where God says to Noah, “I will establish my covenant with thee.” As examples of a covenant between men we should study the covenant between Abraham and Abimelech (Gen 21:27-32 ); the covenant between David and Jonathan (1Sa 15:1-4 ; 1Sa 20:12-16 ), the covenant between David and the elders of Israel (1Ch 11:1-3 ). Figurative use of the word appears in Job’s covenant with his eyes (Job 31:1 ), Ephraim’s covenant with death and hell (Isa 28:15-18 ).
The root of the Hebrew word signifies to cut or divide, referring to the custom of cutting or dividing in two the animal sacrifice in order to ratification by the covenant-makers passing between the parts. As vivid examples of this consider: “And God said unto Abraham, Take me a heifer three years old, and a she-goat three years old, and a ram three years old, and a turtledove and a young pigeon. And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not. . . . And it came to pass, that, when the sun went down, and it was dark, behold, a smoking furnace, and a flaming torch that passed between these pieces” (Gen 25:9-10 ; Gen 25:17 ). “And I will give the men that have transgressed my covenant, that had not performed the words of the covenant which they made before me, when they cut the calf in twain and passed between the parts thereof” (Jer 34:18 ). “Gather my saints together unto me, those that have made a covenant with me by sacrifice” (Psa 1:5 ).
This is of great importance in determining the Bible meaning of covenant. It shows that covenants were ratified by very vivid, religious services in which an appeal was made to God to witness the integrity and sincerity of the covenant makers and to judge the violators of it. In these religious ceremonies both parties took a most sacred oath to observe the stipulations of the agreement under penalty of divine judgment. For example: “I sware unto thee, and entered into a covenant with thee,” says Jehovah to Jerusalem (Eze 16:8 ). “And Jonathan caused David to swear again” (1Sa 20:17 ). “Swear unto me here by God that thou wilt not deal falsely with me,” says Abimelech to Abraham. And Abraham said, “I will swear.” “Wherefore he called that place Beersheba; because there they sware both of them” (Gen 21:23-24 ; Gen 21:31 ). Upon this point a New Testament statement is conclusive: “For when God made a promise to Abraham, since he could swear by none greater, he sware by himself, saying, Surely blessing will I bless thee, and multiplying I will multiply thee. And thus, having patiently endured, he obtained the promise. For men swear by the greater: and in every dispute of theirs the oath is final for confirmation. Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath; that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold on the hope set before us” (Heb 6:13-18 ). Because, therefore, of the oath and the sacrifice, to violate a covenant was regarded not only as most dishonorable but also a profane action, indicating great depravity and irreligion. The Romans charged the Carthaginians with habitual disregard of treaties so made, and pilloried them in history with the proverb, “Punic Faith.” But Paul in his letter to the Romans characterizes them, with other heathen, as “covenant breakers” (Rom 1:31 ). On the other hand, David in delineating a citizen of Zion, says, “He that sweareth to his own hurt and changeth not” (Psa 15:4 ).
Usually covenants were accompanied by some sign, token, or memorial. The rainbow was the token of the covenant with Noah. The seven ewe lambs were a token of the covenant with Abimelech, and Abraham also planted a tamarisk tree as a memorial. Jonathan gave David his own raiment as a token of their covenant. Circumcision was the sign of one of God’s covenants with Abraham. We have said that the first Bible use of the term is in Gen 6:18 . But this is not the first Bible record of the fact that a covenant was made. There were before this two covenants with Adam as the head of the race; one of works before the fall, and one of grace after the fall. The terms of the first covenant with Adam are clearly expressed in Gen 2:16-17 . A violation of terms by either party nullifies the covenant. This covenant was broken by Adam, as saith the prophet: “But they like Adam have transgressed the covenant” (Hos 6:7 ). A failure to be circumcised was a breach of the covenant of which it was not only a sign but a stipulation (Gen 17:14 ). The unchangeableness of the divine being was manifested in his keeping every covenant made with man (Psa 89:34-35 ). Having prepared the way by these general observations, we will not examine the four scriptures cited in Gen 12 ; Gen 15 ; Gen 17 ; Gen 22 .
The word, “covenant,” is not mentioned in Gen 12:1-4 . But Paul in the letter to the Galatians refers to a covenant of grace made with Abraham which was an anticipation of the gospel, and which he fixes by a date which exactly fits this paragraph in Gen 12 , and no other. The date is 430 years before the giving of the law on Mount Sinai. The anticipated gospel is in Gen 12:3 : “In thee shall all the families of the earth be blessed.” This very passage is quoted by the apostle Peter, and expressly called a covenant: “Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying to Abraham, And in thy seed shall all the families of the earth be blessed” (Act 3:25 ). So that both Paul and Peter call this covenant of grace. This covenant of grace made with Abraham when seventy years old, and 430 years before the giving of the law, is confirmed with an oath when years afterward he offered up Isaac on the altar: “And the angel of Jehovah called unto Abraham a second time out of heaven, and said, By myself have I sworn, saith Jehovah, because thou hast done this thing, and has not withheld thy son, thine only son, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice” (Gen 22:15-18 ).
To this confirmation Paul thus refers: “Brethren, I speak after the manner of men: Though it be but a man’s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto. Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect. For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise” (Gal 3:15-18 ). This language makes clear these points:
That the gospel covenant with Abraham in Act 7:2-3 , when Abraham was seventy years old, and restated in Gen 7:1-3 , when he was seventy-five years old.
That this covenant with Abraham is confirmed by the divine oath as recorded in Gen 22:15-18 . This is also the confirmation set forth in Heb 6:16-18 .
That this covenant was made 430 years before the giving of the law.
An examination of the grace covenant in Gen 12 , and of its confirmation in Gen 22 , shows that it has one distinguishing peculiarity, namely, its blessings for all the world. Let us next examine the record in Gen 15 .Gen 15:8 , Abraham asks God how he may know that he would inherit the land of Palestine. Whereupon follows an exact account of a covenant, and expressly called a covenant, whose terms are clear that God will give his lineal descendants, according to the flesh, this very land whose metes and bounds are clearly set forth. There is nothing here for the world at large. It is strictly a national covenant. Examine all its terms and see. Now if we examine the record in Gen 17 , we find again this national covenant and a sign is added, namely, circumcision.
So that we may say that two distinct covenants were made with Abraham:
The covenant of grace, Gen 7 , which was confirmed with an oath, Gen 22 , and that this covenant is so recognized by both Peter and Paul.
A national covenant (Gen 15 ), whose sign of circumcision was added (Gen 17 ). This national or circumcision covenant reappears in the law covenant at Mount Sinai. And this law covenant is expressly contrasted with the grace covenant in Paul’s letter to the Galatians. “For it is written, that Abraham had two sons, one by the handmaid, and one by the freewoman. Howbeit the son by the handmaid is born after the flesh; but the son by the freewoman is born through promise. Which things contain an allegory: for these women are two covenants; one from Mount Sinai, bearing children unto bondage, which is Hagar. Now this Hagar is Mount Sinai in Arabia and answereth to Jerusalem that now is: for she is in bondage with her children. But the Jerusalem that is above is free, which is our mother. For it is written, Rejoice, thou barren that bearest not; Break forth and cry, thou that travailest not; For more are the children of the desolate than of her that hath the husband. Now we, brethren, as Isaac was, are children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, so also it is now. Howbeit what saith the Scripture? Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman. Wherefore, brethren, we are not children of a handmaid, but of the freewoman (Gal 4:22-31 ).
To settle this matter beyond controversy we have only to prove from the Scriptures that the circumcision, or national covenant, was passed over and merged into the Sinai covenant and the case will be complete. This will be shown later in the argument. So we have before us the Abrahamic covenants. There are distinctly two, widely differing in range and terms. The plurality of these covenants is thus expressed by Paul: “Who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises” (Rom 9:4 ).
The principal difference between the circumcision covenant and the Sinai or law covenant is that the latter is an enlargement of the former. One is seed; the other is fruit.
QUESTIONS 1. Where are the scriptures on the covenants with Abraham?
2. What two covenants made with him?
3. In general terms what is a covenant and what are the terms of a covenant? Give examples.
4. Etymologically, what does the word mean? Illustrate.
5. How were covenants ratified and what was the meaning of that action? Illustrate.
6. What New Testament proof of God’s oath to Abraham and what the purpose of it?
7. How was the violation of a covenant regarded, what was charge of the Romans against the Carthaginians and how did Paul characterize all of them?
8. What was the token of the several covenants, viz.: Between God and Noah; Abraham and Abimelech; Jonathan and David; God and Abraham?
9. What covenants had God made with the race prior to his covenant with Abraham and what nullified the covenant in each case?
10. Since the word “covenant” does not occur in Gen 12:1-4 , how do we know that this contains a covenant?
11. What covenant was this and what was the date?
12. How old was Abraham and when was this covenant confirmed with him?
13. What three points are made clear by Paul’s statement in Gal 3:15-18 ?
14. What covenant was made with Abraham in Gen 15 and what was its sign?
15. Restate the two covenants with Abraham, where found, the relation of the second to the Sinaitic covenant, and how contrasted with the grace covenant.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XXI
THE COVENANTS WITH ABRAHAM (PART TWO)
Gen 12:1-3
One’s understanding of these covenants affects all of his theological and church relations. If he confounds them, or reckons them as identical, he never gets out of the Old Testament for a plan of salvation, system or doctrines, idea of the church, nature, objects, and subjects of church ordinances. Hence it is easy for him to drift into ritualism, accept the doctrine of union of church and state and coercion of conscience by the magistrate. If he regards them as distinct, one to replace the other, he finds in the New Testament a plan of salvation, system of doctrine, idea of the church, number, nature, object, and subjects of church ordinances. He naturally rejects union of church and state, believes in liberty of conscience, opposes all hierarchies, advocates congregational form of church organizations and their independence of each other.
The covenants have been a battleground between Baptists and pedobaptists throughout their history. A man’s views on the covenants easily locate him in one or the other rank. While multitudes of books have been written, the strongest pedobaptist argument in favor of their construction of the covenants is a brief statement by that eminent Presbyterian divine, Dr. N. L. Rice. The substance of his argument is this:
(1) “The covenant with Abraham is the covenant of grace, therefore it did not belong to the Jewish dispensation and did not pass away with it.
(2) The covenant confessedly embraced believers and their infant children, and since it remains unchanged it embraces them still.
(3) All who were in the covenant had a right to its seal, and those embraced in it now have the same right. And since professed believers and their infant children did receive the seal of the covenant by expressed command of God, the same characters must receive it still.
(4) As circumcision was the first seal, and was administered to professed believers and their infant children, so baptism is now the seal and must be administered to the same characters. Or (1) the Abrahamic covenant was and is the covenant of grace; and the church of God, as a people in covenant with him, was organized on this covenant. (2) As the church was organized on this covenant, it embraced in its membership all who were embraced in the covenant, namely, professed believers and their infant children. (3) The Christian church stands on the same covenant and is identical with the Abrahamic church, and embraces the same characters in its membership, viz.: professed believers and their infant children. (4) All embraced in the covenant and in the church membership are entitled to the initiatory rite, and since professed believers and their infant children did receive circumcision, the first initiatory rite, the same characters, being still embraced in the same covenant, have a right to baptism, which is now the initiatory rite.”
To this very able statement of his case we submit the following reply: Dr. Rice assumes instead of proving his premises:
(1) He ignores the fact of two covenants with Abraham the covenant of grace and the covenant of circumcision, which he blends with great confusion of thought.
(2) As the covenant of grace made with Abraham was but a continuation and enlargement of previous covenants and promises reaching back to the fall of Adam, any church argument based on this covenant should no more commence with Abraham than with Noah or Seth, why not commence with Adam?
(3) Neither the covenant of grace nor the covenant of circumcision “confessedly embraced believers and their infant children.” Ishmael, the first descendant of Abraham who received the rite, was neither a believer nor an infant. The adult slaves of Abraham who received it at the same time were certainly not “infant children” of any believer, nor did the law require that they themselves be believers. They were circumcised because they were Abraham’s slaves, without any regard to age or personal faith. The law as to such subjects of circumcision was never changed.
So far as Abraham’s lineal descendants are concerned, on all millions of them, circumcision, if performed according to law, could never by any possibility be administered to a believer. The law requiring its performance when the subject was eight days old must be neglected or violated before a believer could have any chance to reach circumcision. By its own provisions of enforcement it perpetually excluded believers from its reception, just as infant baptism necessarily tends to drive believer’s baptism from the face of the earth. Dr. Rice’s plural, “believers,” is an impossibility; therefore, under the regular workings of the law, Abraham would be only one. So much for Abraham’s fleshly descendants.
In the case of a proselyte from the Gentiles who voluntarily became a Jew, he need not be a believer in the New Testament sense, and no descendant of his till the judgment day could reach circumcision by faith. We thus see what becomes of the doctor’s fundamental premise: “Believers and their infant children.”
(4) Dr. Rice makes an utterly unscriptural use of the word “seal.” To Abraham personally, unto him alone, is circumcision declared to be a seal, a seal of his faith which he had before he was circumcised. It could never be this to any of his descendants under a proper enforcement of the law. To them it might be a sign. The Bible never calls baptism a seal in any sense. New Testament believers are sealed by the Holy Spirit, not by water.
(5) Dr. Rice assumes the identity of the Christian church with what he is pleased to call the “Abrahamic church.” “The Abrahamic church” is too vague a term for such an important premise. It needs to be defined somewhat. The Christian church is a visible organization. The only visible Abrahamic organization is national Israel. Substitute “national Israel” for “Abrahamic church” in the premise, and the identity theory perishes by its own weight. You need not argue against it it falls to pieces if you look at it!
(6) Dr. Rice assumes that baptism came in the place of circumcision, which is at war with both Scripture and history. If he means only that there is some analogy between the place occupied in the Christian system by baptism and the place occupied in the Jewish system by circumcision, this is cheerfully granted, but all the force of the analogy is against infant baptism, thus: Circumcision was administered to Abraham’s fleshly seed; baptism must be administered to Abraham’s spiritual seed.
It is well just here to fix carefully in our minds the elements of the law of circumcision. Circumcision was administered,
(1) to Abraham’s natural seed;
(2) and to their slaves;
(3) but to males only;
(4) when eight days old;
(5) was by obligation a family rite;
(6) could be legally performed by man or woman;
(7) it obligated to keep the whole Sinaitic law, with which it was incorporated, as a means of justification and life, under a covenant of works;
(8) is guaranteed by an earthly domain for a possession.
With these elements before us, it will be easy to show why baptism did not come into its place, and what did come into its place, and how the analogy between baptism and circumcision is destructive to infant membership. This may be made manifest under the following heads:
(1) Both are “shadows.” A shadow cannot cast a shadow.
(2) Its antitype, regeneration, came in the place of circumcision.
(See Rom 2:28-29 ; Phi 3:3 ; Col 2:11 .)
(3) In the New Testament, the same people, if Jews, were baptized after being circumcised, as in the case of Jesus and his apostles, or were circumcised after baptism, as in the case of Timothy by Paul.
(4) The case in Act 15:1-30 , settles the question:
(a) The Judaizing teachers who tried to force circumcision on the baptized Gentiles at Antioch could not have understood that baptism was appointed to succeed circumcision;
(b) the apostles and elders at Jerusalem could not have so understood it either, for while the question was argued at length and exhaustively, no one referred to such a simple fact, which, if true, would have settled the whole controversy in a word. Their silence about it on this occasion was both inexcusable and criminal, if it were true.
(5) Utterly unlike circumcision, baptism is for Jew and Gentile, male and female, for believers, only, when they believe, without regard to age, is an ecclesiastical and not a family rite, is administered by special officers; as a mere memorial rite to the covenant of grace, it is in no sense essential to justification and life, and guarantees neither an earthly nor a heavenly Canaan.
(6) If baptism came in the place of circumcision, then it must be confined in its administration either to Abraham’s natural seed, or to his spiritual seed. If his natural seed only, that excludes the Gentile pedobaptists, as well as their children, and contradicts the Scriptures
(Mat 3:7-9 ). If to his spiritual seed, that excludes their infants for whose benefits the argument is made and establishes the true scriptural position baptism for believers only. (Compare Act 8:12 ; Act 8:37 ; Act 16:33-34 ; Act 18:8 .)
The next point necessary in this argument is to show that circumcision was passed over to Moses and became an integral part of the covenant of Sinai. The proof is this: In Gen 17 , God proposes an everlasting covenant with Abraham and his natural seed after him. The stipulation on God’s part was to give them the land of Canaan for an everlasting possession. The stipulation on their part was to keep the ordinance of circumcision and all that is involved. Any male not circumcised was cut off from the people and the inheritance. In Exo 4:24-26 , we learn that God sought to slay Moses because, on account of his wife’s objection, his child had not been circumcised. Moses was not relieved from the hazard until his wife, Zipporah, to save the husband’s life, yielded, though reluctantly, and circumcised the child.
Moses was now the appointed deliverer to lead the children of Israel into the land which God, according to his stipulation of the covenant, was to give them (Exo 6:4-8 ). Their final deliverance was accomplished by the Passover, which they were commanded to celebrate by a memorial feast. But no uncircumcised male was allowed to eat this feast (Exo 12:44-48 ). Thus Moses gave them circumcision in a national and perpetual statute. Then the nation was organized at Sinai and the covenant re-enacted and the law given; circumcision was incorporated in it as an essential feature of it (Lev 12:3 ). Thus, according to our Lord, Moses gave them circumcision as a national statute, and not as originating it, but as a requirement from the fathers when the original covenant was established (Joh 7:22-23 ). So it is testified that all who went out of Egypt to seek the land promised were circumcised (Jos 5:5 ). Again, when Joshua led them across the Jordan into the Promised Land, the Lord halted them at Gilgal until all born in the forty years of wanderings should be circumcised (Jos 5:6 ). They could not secure title to the land until their stipulation was fulfilled.
Thus we see circumcision made an essential feature of the Sinai covenant, since that is only an enlargement of the original covenant of circumcision. The proof becomes conclusive when we consider the relation of circumcision to the Sinai law. This is set forth by Paul: “For circumcision indeed profiteth, if thou be a doer of the law; but if thou be a transgressor of the law, thy circumcision is become uncircumcision” (Rom 2:25 ). “Behold, I, Paul, say unto you, that, if ye receive circumcision, Christ will profit you nothing. Yea, I testify again to every man that receiveth circumcision that he is a debtor to do the whole law” (Gal 5:2-3 ).
This Sinai covenant was strictly a covenant of works. It promised life solely on the condition of exact, implicit, and complete obedience to all its mandates. So testify the Scriptures: “Ye shall therefore keep my statutes, and mine ordinances; which if a man do, he shall live in them; I am Jehovah” (Lev 18:5 ). “For Moses writeth that the man that doeth the righteousness which is of the law shall live thereby” (Rom 5:5 ). “For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law” (Jas 2:10-11 ).
On this very account there could be no life by it. It gendered to bondage and was a yoke of bondage, which their fathers were unable to bear (Gal 4:24 ; Gal 5:1 ; Act 15:10 ).
Their circumcision covenant said, “Do and live.”
The grace covenant said, “Believe and live.”
The clearest exhibition, perhaps, in the Bible of the contrast between this covenant and the covenant of grace made with Abraham, appears in Paul’s allegory (Gal 4:21-31 ). Just here dates become very important. That you may for yourself compare the respective dates of the covenant of circumcision and the covenant of grace we submit the following orderly statement: Paul says (Gal 3:17 ) that it preceded the law by 430 years. Reckoning back from the giving of the law, we have, first, the stay of the Israelites in Egypt 210 years, Second/Jacob was then 130 years old. Third, when Jacob was born Isaac was sixty years old. Fourth, the covenant of Act 7:2-3 , and Gen 12:1-4 , was thirty years old before the birth of Isaac, making exactly 430 years. Or Abraham was seventy years old when the covenant of grace was made with him (Act 7:2-3 ; Gen 12:1-4 ), which was thirty years before Isaac’s birth (Gen 21:5 ; Gen 25:26 ); Jacob was 130 when he entered Egypt (Gen 47:9 ), accordingly, their stay in Egypt was 210 years. So 30, 60, 130 and 210 is 430. But the covenant of circumcision was twenty-nine years later, when Abraham was ninety-nine years old (Gen 27:1-14 ). There is a great distinction in the law of descent between the two covenants; one national or fleshly, the other spiritual or supernatural.
QUESTIONS 1. How does one’s understanding of these covenants affect his theology and idea of the church?
2. What is the substance of N. L. Rice’s argument to prove that the church commenced with Abraham and that infants are members of it?
3. How does the expositor answer it?
4. What are the elements of the law of circumcision?
5. Show why baptism did not come in its place, what does come in its place, and how the analogy between baptism and circumcision destroys infant baptism.
6. Give Scripture proof that circumcision was passed over to Moses and became an integral part of the Sinaitic covenant,
7. What is the relation of circumcision to the Sinaitic law?
8. What did these covenants say respectively?
9. How does Paul get his 430 years of Gal 3:17 , and when was the covenant of circumcision given?
10. What New Testament allegory contrasts this covenant sharply with the covenant of grace?
11. What is the great distinction in the law of descent between the two covenants?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XXIII
ABRAHAM’S CONVERSION (PART ONE)
Gen 15
1. Abraham’s Despondency
2. The Vision of the Word of God.
3. Abraham’s Conversion
4. The Sacrifices of the Covenant and Birds of Prey
5. The Waiting and the Darkness
6. The Trance and the Prophecy
On many accounts this history is one of unusual interest. A number of new words confront us. Not before in the Bible record have we met the phrase, “The Word of the Lord,” or the corresponding name of God, uttered by Abram, “The Lord God” (Hebrew, Jehovah Adonai), nor the words, “vision,” “shield,” “believed.” Here, too, for the first time we come upon imputed righteousness, about which theologians in all ages have much to say. If later doctrinal and denominational divergencies took points of wide departure from the covenants, how much more from imputed righteousness?
Here also we find the first clear statement that Abram’s heir shall not be an adopted son, but his own child, though a subsequent revelation must declare plainly the child’s maternity. And here also we find for the first time the yet faraway date when Abram’s descendants shall take possession of the Promised Land, the reason for the long delay, a prophetic outline of their history for 400 years, and the exact boundaries of the territory to be occupied by them in the day of Israel’s greatest extension of empire. And here also is the first minute description of an ancient covenant, the prototype of historic covenants among men and nations for thousands of years.
But the most important new thing is the detailed account of a conversion to God which becomes the model of all subsequent ages, with which even we today must measure our own profession of faith. It has already been shown more than once that the New Testament revelation is but the development and fruitage of Old Testament revelation, but here emphatically we find the taproot of that individual Christianity whose flowers bloom in all climes and times, countries, and races.
ABRAHAM’S DESPONDENCY Our last chapter revealed Abraham in the role of a matchless warrior triumphant in strategy, celerity, battle, and pursuit, and then blessed by the priest of the Most High God, and then towering above all contemporaries in a disinterestedness concerning the spoils of victory that challenges the admiration of the ages and furnishes a model too high for imitation by the civilization of the nineteenth century nations. Maybe the twentieth century will climb up to its sublime height.
But man’s hopes and fears alternately prevail, like the swing of a pendulum or like the succession of day and night. Abram seems startled at his own success, and fears the prominence it thrust upon him. Kings have delighted to do him honor) and nations glorify him for their deliverance. But instead of being elated at these extraordinary manifestations of human approval, he finds in them an occasion of apprehension. “Will they not excite envy and jealousy? Will they not inspire hatred against the stranger who is only a sojourner among them? Is it not true that
He who ascends to mountain tops shall find
The loftiest peaks most wrapped in clouds and snow;
He who surpasses or subdues mankind
Must look down on the hate of those below?
Then will not Chedolaorner, stung into madness by defeat, and chagrined that the fruit of a great and victorious campaign is snatched from his hands by a handful of men, call out a mightier army from the limitless resources of a great empire and come back in irresistible might to avenge dishonor put upon him by an insignificant adversary? And yet again doubt whispers, “And I am not an impractical idealist to reject the present and substantial rewards of victory? And concerning this proposed country, Do I own a foot of it, or is there a rational prospect of it? And what about it all in any event? Am I not old and childless, with only a servant for an heir?” How natural, how realistic is every Bible story I How unattainable the naturalness by the imitation of the modern novelist! We thus see the state of Abram’s mind, which prepares the way for
THE VISION OF THE WORD OF GOD “After these things the word of Jehovah came unto Abram in a vision, saying, Fear not, Abram: I am thy shield and thy exceeding great reward” (Gen 15:1 ). The place is Hebron. The time is night. The despondency, the loneliness, the darkness, the doubt, and the fear call for a new revelation. “The word of God came in a vision.” The formula, “the word of God,” entirely new here, becomes quite familiar in subsequent history. The word here seems to be a person. Is it not the divine Logos of John’s first chapter, and not a mere saying or message? Does it not address itself to sight as well as to hearing? The word came in a vision, i.e., in mental perception. Abram not only heard words, but saw the speaker. The mind may see an image invisible to others in several ways:
(1) In a dream while asleep, as later in this lesson and as vividly described by Eliphaz:
Now a thing was secretly brought to me,
And mine ear received a whisper thereof.
In thoughts from the visions of the night,
When deep sleep falleth on men,
Fear came on me, and trembling,
Which made all my bones to shake.
Then a spirit passed before my face;
The hair of my flesh stood up.
It stood still, but I could not discern the appearance thereof;
A form was before mine eyes:
There was silence, and I heard a voice, saying,
Shall mortal man be more just than God?
Shall a man be more pure than his maker?
Job 4:12-17
In the dream we both see and hear.
(2) While awake in a trance, as in the case of Paul: “And it came to pass, that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, and saw him saying unto me, Make haste, and get thee quickly out of Jerusalem; because they will not receive of thee testimony concerning me” (Act 22:17-18 ).
Consider another experience of the apostle: “But I will come to visions and revelations of the Lord. I know a man in Christ, fourteen years ago (whether in the body, I know not; or whether out of the body, I know not; God knoweth), such a one caught up even to the third heaven. And I know such a man (whether in the body, or apart from the body, I know not; God knoweth), how that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for man to utter” (2Co 12:1-4 ).
(3) Again, while in a normal waking state, without dream or trance, God may render so acute a vision by the power of his Spirit that the thin veil between the visible and the invisible becomes transparent. This is an immediate view. See the case of the young man on the mountain with Elisha (2Ki 6:15-17 ), and the case of Stephen (Act 7:55-56 ). A notable example of seeing face to face, apart from dream or trance, is the case of Moses. All three of these physical states of receiving revelation are thus set forth later: “And he said, Hear now my words: if there be a prophet among you, I Jehovah will make myself known unto him in a vision, I will speak with him in a dream. My servant Moses is not so; be is faithful in all my house: with him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the form of Jehovah shall he behold: wherefore then were ye not afraid to speak against my servant, against Moses?” (Num 12:6-8 ). Such immediate vision will ultimately be the privilege of all the saints, says Paul: “For now we see in a mirror darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known” (1Co 13:12 ). The subject of God’s methods of revelation to man is a wide one, and full of interest, with which we shall have much to do later. Then will we learn to pity that unhappy king of whom it was written: “And when Saul inquired of Jehovah, Jehovah answered him not, neither by dreams, nor by Urim, nor by prophets” (1Sa 28:6 ).
The comfort of the word of vision to Abram lies in two particulars:
(1) “Fear not, I am thy shield.” It is a precious thought that the first Bible use of the word, “shield,” refers to God as the defensive armor which will ward off every missile of the enemy. Paul must have had this in view in citing the Christian’s armor in Eph 6:10-18 , particularly 16: “Withal taking up the shield of faith wherewith ye shall be able to quench all the fiery darts of the evil one.” The shield of faith is God, behind whom faith shelters and trusts. With God intervening what need Abram care for Chedorlaorner? Indeed, “If God be for us, who can be against us?” President Andrew Johnson, in great peril, put Grant between himself and the irate Edwin M. Stanton. With God between us and our -roes we may sing all the triumphant and defiant songs of the Bible saints. (2Sa 22:3 ; Psa 28:7 ; Psa 84:11 ; Psa 119:114 ; Rom 8:37-39 .)
(2) “I am thy exceeding great reward.” Thus God offers himself to Abram as both safety and treasure. Offers himself as the spring of every joy and the only satisfying portion. Heretofore he has excited Abram by the offer of land, greatness, property, ambition, and children, but now he offers himself. What are the rejected spoils of Sodom to this reward? If a man have all things else and not God, he is poor indeed. If he has God and nothing else, he is rich indeed. This is the only satisfaction to human hunger and thirst. Well might the enlightened psalmist sing: “My heart and my flesh cry out unto the living God.” “As the hart panteth after the water brooks, so panteth my soul after thee, 0 God. My soul thirsteth for God, for the living God: When shall I come and appear before my God?” (Psa 134:2 ; Psa 42:1-2 ). Surely if God shall say: “The Lord’s portion is his people” (Deu 22:9 ), the Christian may respond with David: “God is my portion for ever” (Psa 73:26 ). It was because Moses saw and understood this “recompense of the reward” that he refused to be called the son of a princess, and counted the reproach of Christ greater riches than the treasures of Egypt.
But the light has not come to Abram yet. “Lord God, what can you give me in the way of reward that will amount to anything, seeing I am a childless old man swiftly passing away, with only a bondservant for an heir?” The visible Logos responds: “The slave shall not be thine heir, but thine own son.” And now the narrative assumes rapid movement. The hand of the doubting man feels the electric thrill of the divine hand. He is led forth out of the darkness of the tent into the open air and pointed upward to that marvelous sight, the glorious star-gemmed sky of that Oriental land. Above him through that dry, transparent atmosphere, gleams the splash of the Milky Way, whose myriad light holders, like a clustered chandelier, mingle and intermingle and weave their rays of light into one great bridal veil of silver glory, fit ornament for a soul’s espousal to God. Above him stream out the sweet and unbound influence of the Pleiades and the gleam of the unclosed bands of Orion. Mazzaroth is led forth in his sight by an unseen hand, and Areturus and his sons march forth at the divine mandate. They declare the glory of God and make known his invisible power and Godhead. Revelation whispers in his ear while nature spreads out that other, that sublimely illustrated volume, “Count them if able; so shall thy seed be in multitude.” And the tone of every shining star whispers to his heart, “Abram, the hand that made us is divine; Abram, if God made and controls the stars, there is nothing too hard for him. Abram, thy seed shall outnumber the stars, a multitude that no man can number, out of every nation, and tribe, and tongue and kindred. Abram, thy seed shall outshine the stars, for they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever; Abram, have faith in God.”
ABRAM’S CONVERSION But alas! natural light cannot convert the soul and make wise the simple. He turns from the map of the sky to the face of its Maker, in vision before him, and hears his voice: “What are land and children and spoils and stars? Abram, I am thy exceeding great reward, have faith in me.” He quickens, he thrills with new-born life, “He believed in Jehovah.” Here first we find the word “believed,” in all the Bible. “HE BELIEVED,” the biggest word that ever entered into the heart of man or fell from his lips. Mark, too, the object of his belief. He believed in Jehovah. The Logos was with God, that was God, and who later became incarnate, stood before him. He saw him, for the Word came in a vision. That very Word, when incarnate, said to the Jews: “Your father Abraham rejoiced to see my day; and he saw it and was glad.” Abram heard him, for the Word spoke unto him. He felt him, for the Word led him forth. He believed in him and became a converted soul, yea, the father of the faithful until the end of time. And God imputed it unto him for righteousness.
Here every word of the fourth chapter of Romans becomes an exposition of our lesson. The several points there made by the apostle are these:
1. Faith was reckoned to Abraham for righteousness. His faith is counted righteousness. The righteousness of God was imputed to him through faith. This was not to him that worketh, but to him that believeth.
2. This faith comes before circumcision in order that he might be father of all that believed, even though they be not circumcised Jews.
3. Righteousness was imputed by faith that it might be of grace to the end that the promise might be sure to all his seed.
4. This was a living, moving, and growing faith. It took steps (Rom 4:12 ). A faith that will not walk is not the faith of Abraham.
5. It was the faith of regeneration (Rom 4:17 ).
6. It made him the friend of God (Jas 2:23 )
7. It was the model of faith in David’s day (Rom 4:6-8 ).
8. It is the model of our faith today. (Rom 4:23-25 ) and the model of our walk and work (Rom 4:12 ).
9. It ripened into perfection by use, obedience and work forty years later when he gave up Isaac and had God alone (Jas 2:22-23 ).
QUESTIONS 1. Where in the Old Testament do we find an account of Abram’s conversion?
2. In the account of his conversion, what mighty words or phrases appear for the first time?
3. What three other things do we find here?
4. What was the most important new thing found here?
5. What is the relation of Abram’s conversion to ours?
6. What questionings arose in Abram’s mind, just after his great victory, which prepared the way for the vision which followed?
7. What was the place, time, and circumstances of the vision?
8. What is the meaning of “The Word of God” which came to Abram?
9. In what ways may the mind see an image invisible to others? Give an instance of each case.
10. In what two particulars was the comfort of the “word of vision” to Abram?
11. What is the meaning of “I am thy exceeding great reward” and the application?
13. Following this, what question did Abram ask, God’s answer to it and what the method of impressing this upon Abram’s mind?
14. What was Abram’s response and what was the object of his faith?
15. What does our Lord say of Abram’s faith?
16. Where do we find in the New Testament an exposition of this lesson and what are the several points there made?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XXIV
ABRAHAM’S CONVERSION (PART TWO) AND SOME SELECTED THOUGHTS
Genesis 15-19:28
SACRIFICES OF THE COVENANT AND BIRDS OF PREY
THE WAITING AND THE DARKNESS Abram waited until the sun was nearly down. There he was. He had passed between the pieces. Night came, and a horror of great darkness came upon him. He still waited. God had not signified his presence. Suddenly in a trance he sees a smoking furnace and a shining lamp pass between the sacrifices. The shining lamp is the Shekinah, the indication of divine presence. With the passing through of the visible representation of God there comes a voice of prophecy: “And when the sun was going down, a deep sleep fell upon Abram; and lo, a horror of great darkness fell upon him. And he said unto Abram, Know of a surety that thy seed shall be sojourners in the land that is not theirs, and shall serve them; and they shall afflict them four hundred years; and also that nation, whom they shall serve, will I Judge; and afterwards they shall come out with great substance. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. And in the fourth generation they shall come hither again: for the iniquity of the Amorite is not yet full.” That is a remarkable prophecy, that the descendants of Abram should go into bondage among Egyptian people, but would come out in the fourth generation to the land promised to Abram. Two reasons are assigned why Abram or his descendants should not immediately have the land. It would be a long time before his descendants would be sufficiently numerous and disciplined. Then the land was occupied by the Amorites, whose iniquity was not yet full. God does not remove a people until their iniquity is full. The promise, then, was made to Abram afar off. He himself died in a good old age.
I want to notice a serious chronological difficulty. Gen 15:13 , says, “And they shall afflict them four hundred years.” Exo 12:4 , “The time that the children of Israel dwelt in Egypt was four hundred and thirty years.” Notice that difference of thirty years. Act 7:6 , “And God spake in this wise, that his seed should sojourn in a strange land, and that they should bring them into bondage and treat them ill for four hundred years.” That agrees with Gen 15:13 .Gal 3:17 , “A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after.” Paul states that it was back 430 years from the giving of the law to the call of Abram. If that is so, how do you get 400 or 430 years in bondage in Egypt, as it was 220 years from the call of Abram before they went into Egypt? In my discussion on the covenants I took Paul’s New Testament statement as the correct one, adopted by Archbishop Usher and given in your Bibles, leaving only 210 years in Egypt.
THE TRANCE AND THE PROPHECY Jehovah said to Abram, “Unto thy seed have I given this land from the river of Egypt unto the great river, the Euphrates.” I find Old Testament proof that at one time Abram’s descendants did actuary-possess all the country from the eastern mouth of the Nile to the Euphrates. The sixteenth chapter opens with a human attempt to fulfill the prophecy of God. In the fifteenth chapter Abram said, “O Lord Jehovah, what wilt thou give me, seeing I go childless, and he that shall be possessor of my house is Eliezer of Damascus?” And Jehovah said, “This man shall not be thine heir; but he that shall come forth out of thine own bowels.” Sarah, knowing that she was barren, and that she and her husband were old, falls upon an Oriental method by which Abram should have a son. She gives her handmaiden, Hagar the Egyptian, to Abram as a wife in order that Hagar’s child by Abram should be as Sarah’s child. She got herself, Abram and the handmaiden, the descendants of Abram through her own son and through Hagar’s son all into a world of trouble. Once I kept worrying a teacher who had promised that in an hour he would go to a certain orchard for some fruit. I waited and waited and asked him if it wasn’t most time. So he took an old-fashioned hourglass, filled with sand and narrow in the middle so that the sand could run through in just one hour, and said to me, “When that sand drops through we will go.” I sat there and looked at that hourglass. Finally I reached over and shook it. That was human effort. It did not make the sand come a bit faster. So Sarah’s shaking the hourglass did not help matters. When the handmaiden found she was to be the mother of Abram’s child, she despised Sarah; Sarah began to quarrel and oppress the handmaiden so that she ran away. We now come to a new expression (Gen 16:7 ), “And the angel of the Lord found her by a fountain of water in the wilderness.” After this point that expression occurs often, and all the circumstances go to show that it was a pre-manifestation of the Son of God. You will see later that he is here spoken of as God. The angel prophesied to Hagar. “Return to thy mistress and I will greatly bless thy seed, that it shall not be numbered for multitude. Thou shall bear a child and thou shalt call his name Ishmael because God hath heard thy affliction, and he shall be as a wild ass among men; his hand shall be against every man, and every man’s hand shall be against him, and he shall dwell over against all his brethren.” When I was eleven years old a man in Sunday school asked where the passage was about the boy who was to become like a wild ass. Every boy went home to find the passage, and I determined to find it before I slept. Beginning at Genesis, I read through until I found it, and what a thrill of joy went through my heart. A gentleman in Arkansas who used to know me when a boy asked me this, “What achievement of your life has filled you with the greatest Joy?” I told him that it was catching my first ‘possum. I was about seven years old and had a bob-tailed brindle dog named Lupe. He got to smelling around an old log, and finally pulled out a ‘possum. I grabbed him by the tail and went home shouting. Now the object of these general questions is to put you on a line of thinking for yourselves. I asked my elder brother about Ishmael. In an atlas he showed me. Arabia, and described the marvelous exploits of the people, and particularly since they adopted the religion of Mohammed how their hands have been against every man. They live in tents and have camels and horses. Lew Wallace tells about the Arab sheik whose fine horse Ben Hur drove in the chariot race. Sir Walter Scott’s Talisman treats of these Bedouins of the desert. Strange that God’s prophecy should designate the characteristics of the descendants of this man for thousands of years.
Gen 16:13 says, “Thou art a God that seeth, Wherefore the well is called Beer-Lahai-roi,” meaning “living after, you have seen.” You remember the saying that no mortal can see God and live. She was persuaded that God had met bex. She obeyed his voice, and went back and became subject to Sarah.
I have selected certain thoughts for the reader’s attention. The first relates to the establishment of the covenant of circumcision. I would go extensively into a discussion of that but for the fact that at the twelfth chapter we discussed all the covenants with Abram.
The second thought is the enlargement in God’s announcement to Abram. He now not only specifies that Abram’s son shall be his heir and not his bondservant, but that he shall be a son of his wife, Sarah. It is characteristic of the Old Testament prophecies to become more particular in each subsequent announcement. Gen 2 says, “The seed of the woman shall bruise the serpent’s head.” As the light increases, this seed of the woman shall be a descendant of Seth, Noah, Shem, Abraham, Isaac, Jacob, Judah, David, more particular all the time. In Hebrews, Romans, and Galatians this subject is particularly discussed. In Hebrews we learn that God made an announcement to Abram that involved a natural impossibility, but Abram staggered not through unbelief. In one of these books there is a reference to the steps of Abram’s faith. When the general convention was in session at Dallas some years ago, I was called upon to preach a sermon at the pastors’ conference, and took for my text, “The Steps of Abraham’s Faith.” Commencing with the statement that a faith that cannot walk is a very puny child, I traced the steps of Abraham’s faith. When he was seventy years old, God called him out of Ur of the Chaldees. He believed God, and stepped far enough to reach Haran. He halted there till his father died, and took another step to the Holy Land. As each new revelation of God would come his faith stepped higher and culminated in the offering of Isaac, confident that God would raise him from the dead and perpetuate his seed through him.
In this larger announcement God changes the name of Abram to Abraham, and of Sarai to Sarah. Indians do not name their children until some exploit is performed which gives them a name. We sometimes overburden our children with names. A child who may have great facility in telling lies about cherry trees, or anything else, we name George Washington. One without missionary spirit is often named Judson, or a child without pulpit eloquence or faith we name Spurgeon. My father did the same with his children. He named one for Richard Baxter, author of Saints’ Rest. He named me for Solomon’s commander-in-chief who succeeded Joab. We are very illustrious in our names. But Abram’s name was changed by an event in his life which evidenced great faith. In other words, it is better to earn a name than to have a great name thrust upon us. Jacob’s name originally meant supplanter, which he was. In that great struggle where he wrestled with God, his name was changed to Israel, a marvelous name, fairly earned. We ought to be more concerned about the name that we merit than about the name with which fond and over expectant parents burden us.
In the enlargement of this promise that his son would inherit, Abraham gives utterance to an expression from which have often preached, and I give it to you to preach from: “O, that Ishmael might live before you.” Ishmael, his son by Hagar, was about thirteen years old. Abraham was very much attached to him, and fondly hoped that in him the family fortunes rested. Now comes God’s announcement that a child yet unborn should set Ishmael aside. How many times in substance has a father prayed that prayer. Dr. Andrew Broadis, the elder, had an illustrious son that he did not think much of. He had another son, his Absalom, and prayed continually that this son might live before God. But that son died a drunkard, while the other became a preacher as great as his father. In the Prentiss family of Maine, the likely son died. There was a crippled boy in the family called the child of his mother’s hand, because he was kept alive for five years t)y his mother’s rubbing. The father said, “Oh, that it had been the crippled boy that died.” The crippled boy became S. S. Prentiss. What the other boy would have been we do not know.
The next thought refers to Abraham’s hospitality. Standing under an oak tree he sees three illustrious visitors coming in the garb of men, and entertains them with great hospitality. One of them proved to be the angel of the Lord, a pre-manifestation of the Son of God, and the others, the angels that destroyed Sodom. Upon that passage the writer of Hebrews says, “Be not forgetful to entertain strangers, for thereby some have entertained angels unawares.” I quoted that passage to a woman once who had a big house and never entertained anybody. I told her how much the lives of families were influenced by illustrious persons that stopped just one night. How Spurgeon’s career was shaped by an illustrious man who stayed at his father’s house one night, and next morning put his hand on the boy’s head and prayed that God might make him a great preacher and send him to preach the gospel to lost London. The boy never got from under the power of it, nor did the family. This lady said if she ever entertained any angels it was certainly unawares, for she had never found it out. I have known my father to entertain seventy-five messengers at an association. When we did not have enough beds, we scattered the cotton out and put quilts down in the cotton house. When Waco was a village the First Church entertained free of charge 3,500 visitors. They were there from every state in the Union attending the Southern Baptist Convention. We did not have enough homes, so after filling every hotel and boarding house, we went out two or three miles in the country. When I paid the hotel bill next morning it was just $1,500. It did not hurt us. Nothing ever did Texas more benefit. The railroads took it up and gave every one of them a free trip through Texas and Mexico. It advertised Texas all over the world. I entertained forty men in my house. Dr. Sears entertained forty women. His neighbors said he nearly broke his leg so he might stay at home and talk. Anyhow, it was a blessing on his home and mine.
While Abraham entertained these angels a renouncement is made that a son should be born and to his wife, Sarah. Sarah was inside the tent. But women can hear better than men. What I say downstairs my wife can always hear upstairs. Sarah heard them and laughed aloud at the idea that an old woman like herself should become the mother of a son so illustrious. When her child was born and she saw how foolish it had been to laugh at the word of God, she named the child Isaac, meaning, “laughter” and what a sweet name!
After the entertainment the destroying angels start off to Sodom on their mission. The angel of the Lord, walking with Abraham, asked the question, “Shall I hide from Abraham what I am about to do to Sodom, seeing that I know that he will command his children after him to keep my law?” Look at the thoughts: Abraham by his faith had become the companion of God so that God said, “I will have no secrets from Abraham as to my dealings with the affairs of earth.” By similar faith and life we get into confidential relations with God, and he promises that we shall know things that others do not know. Notice next the great act which made Abraham trustworthy: “For I know that he will command his children after him.” The great sin of Eli was that he did not restrain his children. The great merit of Abraham was that he did rightly raise his child Isaac. The great virtue of Jews to this day is the reverence they have for parents and the obedience that children render to their parents. The Gentile boy is like that wild ass of the desert we discussed. He learns to call his father “the old man,” and thinks it mighty smart “to row his own boat,” to “gang his own gait.” A Jewish boy would not dream of such a thing. They are a thousand miles ahead of us in this respect. The curse of the present day is the ill regulated youth. Instead of remaining children, which would be better, boys nine and ten years old become manikins. A preacher found one on the streets one day and asked, “My son, do you drink?” The boy, thinking it a disgrace if he did not, said, “No, sir, I hasn’t got to that yet but I chews and cusses.” That is the spirit of the boyhood of today. The Presbyterians are ahead of the Baptists in training their children. They teach the Catechism better. We let the devil take possession of our children and fortify himself before we begin to do anything for their salvation, as a rule.
As soon as God announced the destruction of Sodom, Abraham commenced praying. In all the Word of God and in all literature there is nowhere else to be found such a prayer. He starts out, “Shall not the judge of all the earth do right, and if he does right will he slay the righteous with the wicked?” He asked if God would spare the city for the sake of fifty righteous men. God said, “Yes.” He took a forward step and asked God if he would save the city for the sake of forty righteous men. God said, “Yes.” “Hear me once again, Will you not save the city if there be thirty?” God said he would spare the city. “Will you spare the city for twenty’s sake?” God said, “Yes.” Abraham made his last step, “Will you save the city if there be ten righteous men?” With that precedent why did not Abraham go to five? That leads to a thought presented by our Saviour in the Sermon on the Mount, viz.: “Ye are the salt of the earth” as well as “the light of the world.” The world cannot be destroyed while the righteous are in it. The reason why the fire has not leaped out of the storm cloud and riven the earth with its fiery bolt is the good people of God that are in the world. That only keeps cities, states, and nations from instantaneous annihilation by the irrevocable judgments of God. The wicked do not know that all that keeps them from sudden death and out of hell is the righteous constituting the salt of the earth. When God raises the dead bodies of his saints that sleep in the earth, and snatches up to the clouds the living Christians that are changed, immediately, as by the following of an inexorable law, fire worldwide seizes the earth, and ocean and continent are wrapped in flames. The conserving power is gone.
I want you to barely look at what is too foul for public speech. Read it alone, covered with shame, this last sin of Sodom which gives a name to a sin, “Sodomy.” Our courts recognize that sin, which is incorporated in the common law of England and the United States. They sought to perpetuate this sin that night and Lot restrains them. These angels of God whom they mistook for men and upon whom they purposed to commit this sin, smote the lecherous crowd with blindness. And after every one of them was stricken blind, they groped for the door still to commit that sin. If you want a picture of the persistence of an evil passion, when the heart is hard and the neck stiffened, when the soul is incorrigible and obdurate, take the picture of these people, blinded by the Judgment of God and yet groping for the door.
The record states that the angels told Lot if he had anybody in that city to get them out mighty quick, and Lot went to his sons-in-law and urged them to go out. My question is, Were they actually his sons-in-law? He had two daughters at home. Did he have other daughters married to Sodomites? Or were the sons-in-law merely betrothed, fiancs? An old backwoodsman first called my attention to it, and I refer the matter to you. In the morning the angel gathers the family out of the city as fast as he can. He says to Lot, “Make haste. We can do nothing till you are out of the city.” You must get the good people out before a city can be destroyed. Notice the lamentable fate of Lot’s wife, an Old Testament woman immortalized by our Lord in the great prophecy in Luk 17:32 : “Remember Lot’s wife.” She looked back and was turned into a pillar of salt. The angel said to Lot, “Stay not in the plains.” Lot said, “That is too far. Let me stop at Zoan, this little city near by.” Some of the funniest things I ever heard in my life were connected with that text, “Is it not a little one?” Like the Methodist preacher’s sermon on “How shall Jacob arise since he is small?”
The destruction that came was a good deal like the report given in Marryat’s novel, Poor Jack. When the father whipped his wife with a pigtail off his head until she fainted, the doctor inquired, “What is the matter with your mother? Is it external or internal?” The boy replied, “Doctor, I think it is both.” The destruction that came upon Sodom was both internal and external. Fire came down from heaven, and the earth opened and swallowed it. It had the characteristics of a volcanic eruption, an electric storm and an earthquake. The destruction was instant and total and down there under the water lie the relics of Sodom and Gomorrah, and the sea is called the Dead Sea. No flesh or animal life is in it. Josephus says that when you bite the fruit from the apple tree on its borders a puff of dust fills your mouth. If you jump into it you do not sink. The Dead Sea, lower than the Mediterranean, has no outlet. The Dead Sea that receives into its bosom all the tides of the sacred Jordan from the snows of Lebanon which come through Galilee, waters upon which Christ walked, in which he was baptized; waters that Elijah smote with his mantle; waters in which Naaman was healed of his leprosy; waters the most famous in sacred history; that whole river is like a string on which a necklace of pearls is strung, yet all that water goes into the Dead Sea, which receives it and turns nothing out but dust and ashes. Harris, the author of the book entitled Mammon, compares that sea to the Antinomian heart, always receiving and never giving. It has become the image of eternal destruction. Can you question whether God knows how to preserve the righteous and his ability to punish the wicked and the sinner?
QUESTIONS 1. How was the covenant between God and Abraham ratified and how is the primary meaning of the word “covenant” here exemplified?
2. What two interpretations of “Abram drove them away” and what is the spiritual meaning of it?
3. What trial of Abraham follows this, how then did God signify his presence and what word of prophecy accompanied it?
4, What two reasons assigned for the descendants of Abraham not immediately possessing the land promised to him?
5. What chronological difficulty is pointed out and how do you solve it?
6. How did Sarah try to help the Lord fulfill his prophecy to Abraham and what was the result?
7. How do you explain the appearance of the angel of the Lord to Hagar, what prophecy did he make to her and what was remarkable about this prophecy?
8. What two elements of the enlargement of God’s announcement to Abraham?
9. How did Abraham receive the first and what were the steps of Abraham’s faith?
10. Why did God change the name of Abram and what is the application?
11. In this enlargement to what expression does Abraham give utterance, its meaning and application? Illustrate.
12. What can you say of Abraham’s hospitality, who were the guests and what is the blessing that often comes from such entertainment?
13. What is the origin and meaning of the word “Isaac”?
14. After the destroying angels departed for Sodom, what question did the angel of the Lord raise, into what secret did he let Abraham and what great act of Abraham made him trustworthy?
15. Contrast Jews and Gentiles on parental duty and what denomination of people stands next to the Jews in training children?
16. Describe Abraham’s intercession for Sodom and what was the teaching of our Lord in point?
17. What is the name which indicates the awful sin of the Sodomites?
18. Did Lot have actual sons-in-law? If not, explain the reference to his sons-in-law.
19. What was the fate of Lot’s wife and what was our Lord’s use of this incident?
20. By what means were Sodom and Gomorrah destroyed?
21. What New Testament use was made of the judgment on these cities? (2Pe 2:6-9 ; Jud 1:7 .)
22. Ancient writers locate Sodom and Gomorrah at the southern, extremity of the Dead Sea, modern writers at the northern extremity. What do you say?
23. What does the destruction of these cities symbolize and in view of the permanent effect, what question does this forever settle?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Gen 15:1 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I [am] thy shield, [and] thy exceeding great reward.
Ver. 1. Fear not, Abram. ] Either as Daniel feared upon sight of a like vision; Dan 10:7-8 or as Jacob feared after the sack of Shechem, lest he should be set upon by those whom he had lately discomfited. Or, fear not lest thou shalt die childless; which seemeth to be that which chiefly affrighted and afflicted him at this time. The heart is not in case to receive promises till freed of false fears. These are quelled and killed by faith only.
I am thy shield.
And thy exceeding great reward.
a Aquilae pullos suos in alis portant; alites reliqui inter pedes . – Munster, in Scho. ex Rab. Salom.
b Cromerus.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Genesis
THE WORD THAT SCATTERS FEAR
Gen 15:1
I
1. The call to conquer fear.
b Reasons for fear in our relations to divine law.
c The only rational way of conquering fears is by showing them to be unfounded. It is waste of breath to say, Don’t be afraid, and to do nothing to remove the occasions of fear. It is childish to try to get rid of fears by shutting the eyes tight and refusing to look formidable facts in the face.
d The revelation of God is the true antidote to fear.
e ‘Fear not’ is the characteristic word of divine revelation. It is of frequent occurrence from Abraham till John in Patmos.
2. The ground of the call in the Revelation of God as Shield.
b As to inward evils, our Shield assures us of absolute exemption. ‘Shield of faith.’ Faith is shield because it takes hold of God’s strength.
3. The ground of the call in the Revelation of God as Reward. Abraham had refused all share in booty, a large sacrifice, and here he is promised, A Reward in God, i.e. He gives Himself in recompense for all sacrifices in path of duty. ‘The Lord is able to give thee much more than these.’ This promise opens out to general truth that God Himself is the true reward of a devout life. There are many recompenses for all sacrifices for God, some of them outward and material, some of them inward and spiritual, but the reward which surpasses all others is that by such sacrifices we attain to greater capacity for God, and therefore possess more of Him. This is the only Reward worth thinking of-God only satisfies the soul. With Him we are rich; without Him poor; ‘exceeding great’-’riches in glory,’ transcending all measure. The revelations of God as Shield and Reward are both given in reference to the present life, but the former applies only to earth, where ‘without are fighters, within are fears’; while ‘the latter is mainly true for heaven, where those who have fought, having God for their Shield, will possess Him for their Reward, in a measure and manner which will make all earthly experiences seem poor. Here the ‘heirs of God’ get subsistence money, which is a small instalment of their inheritance; there they enter into possession of it all.
II
To this mood of mind the divine vision is addressed. ‘Fear not-I am thy shield’ whatever force comes against thee, ‘and thine exceeding great reward,’-perhaps in reference to his refusal to take anything from the spoil. But God says this to us all. In these antique words the very loftiest and purest principles of spiritual religion are set forth.
He that loves and trusts God possesses God.
He that possesses God has enough for earth.
He that possesses God has enough for heaven.
1. It is possible for a man to have God for his. ‘ I am thy Reward,’-not merely Rewarder, but Reward.
How can one spiritual Being belong to another?-plainly, By mutual love.
The Gospel assures us of God’s love, and makes it possible for ours to be fixed on Him.
Faith gives us God for ours.
The highest view of the blessings of the Gospel is that God Himself becomes our reward.
How sad the insanity of men appears, in the ordinary aims of their life, its rewards and its objects of desire! How they chase after variety!
How much loftier and truer a conception of the blessing of religion this is than notions of mere escape and the like!
2. The possession of God is enough for earth.
God the Eternal Object.
To find Him in everything, and everything in Him, is to be at rest.
This is what He promises-
Not a life of outward success and ease-much nobler than if He did.
Take Abram’s as a type.
In war He will be our Defence.
In absence of other joys He will be Enough.
Sphered and included in Him is all sweetness. He sustains all relations, and does for us what these other joys and goods partially do.
The possession of His love should put away all fear, since having Him we are not at the mercy of externals.
What, then, is Life as men ordinarily make it?-what a blunder!
3. To possess God is enough for heaven.
Christ and Sadducees.
The true glory of heaven is in fuller possession of God: no doubt other things, but these subsidiary.
The Reward is God.
The idea of recompense ample and full for all sorrow.
More than adequate wages for all work.
That final reward will show how wise the wanderer was, who left his father’s house and ‘looked for a city.’ God is not ashamed to be called their God.
Christ comes to us-offers Himself.
Think of how rich with Him, and oh, think of how poor without Him!
Which will you have on earth?
Which will you have in another world?
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Gen 15:1-11
1After these things the word of the Lord came to Abram in a vision, saying,
“Do not fear, Abram,
I am a shield to you;
Your reward shall be very great.”
2Abram said, “O Lord GOD, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?” 3And Abram said, “Since You have given no offspring to me, one born in my house is my heir.” 4Then behold, the word of the LORD came to him, saying, “This man will not be your heir; but one who will come forth from your own body, he shall be your heir.” 5And He took him outside and said, “Now look toward the heavens, and count the stars, if you are able to count them.” And He said to him, “So shall your descendants be.” 6Then he believed in the LORD; and He reckoned it to him as righteousness. 7And He said to him, “I am the LORD who brought you out of Ur of the Chaldeans, to give you this land to possess it.” 8He said, “O Lord God, how may I know that I will possess it?” 9So He said to him, “Bring Me a three year old heifer, and a three year old female goat, and a three year old ram, and a turtledove, and a young pigeon.” 10Then he brought all these to Him and cut them in two, and laid each half opposite the other; but he did not cut the birds. 11The birds of prey came down upon the carcasses, and Abram drove them away.
Gen 15:1 It is difficult to know when to translate a text as prose or poetry. The only textual marker is “beat” (i.e., accented phrases), but this is a later development. Gen 15:1 is translated as poetry in NASB, JPSOA, NJB, NIV, but as prose in NKJV, NRSV, TEV, and REB. This same ambiguity is seen in Gen 14:19-20.
The phrase “after these things” is ambiguous and recurrent (cf. Gen 22:1; Gen 22:20; Gen 39:7; Gen 40:1; Gen 48:1). The individual narratives are linked together in Genesis in an eastern historical framework, not a modern western, sequential time sequence. See article: Old Testament Historiography Compared with Contemporary Near Eastern Cultures .
This is the first of two (cf. v 4) occurrences in Genesis of this very common phrase (i.e., “the word of the LORD came to. . .,” cf. Gen 15:4), which is found throughout the Prophets. It emphasizes that YHWH addressed Abram, apparently in a very specific and audible way (BDB 55). In this particular account it was by means of a night vision. See note at Gen 15:1 c below.
Abram is depicted as a person who receives divine revelation. The introductory formula is common in the Latter Prophets, but rare before them. Abram is even called a “prophet” (BDB 611) in Gen 20:7. Prophets wrote Scripture. It has always been a theory of mine that Moses is not the sole author of the early parts of Genesis, but a compiler/editor. The imagery in Genesis 1-2 is Mesopotamian, not Egyptian. No Egyptian loan words appear until the life of Joseph. I think Moses used oral or written traditions dating back to Abram’s day (i.e., the Patriarchs). He was a compiler and editor for much of this early history. The human writers use their culture and vocabulary, but the message is from Deity (i.e., inspiration).
“the LORD” YHWH is a form of the Hebrew VERB, “to be” (cf. Exo 3:14). It seems to emphasize that God is the ever-living, only-living God. The rabbis assert that when God is addressed as YHWH, it speaks of His mercy and when He is addressed as Elohim, it speaks of His power as Creator. I like this theory much better that the “JEDP” theory of source criticism, which was so popular in the 18th – 20th centuries. See Special Topic: NAMES FOR DEITY .
“in a vision” This implies that it was at night, which is also supported by Gen 15:5. With the remaining content of chapter 15, particularly Gen 15:12, it is uncertain whether this vision came in one night or if it was spread out over two nights (i.e., two visions, Gen 15:1-21). The term “vision” (BDB 303) found here is different from “appeared” (BDB 906) found in Gen 12:7. The term here is a rare one, found only in three chapters of the Bible, Gen 15:1; Num 24:4; Num 24:16; and Eze 13:7.
The NIDOTTE, vol. 4, p. 354, has an interesting summary of the ways YHWH reveals Himself in Genesis.
1. by words (BDB 55) – Gen 12:1-3; Gen 13:14-17; Gen 21:12-13; Gen 22:1-2
2. by visions – Gen 15:1-6 (BDB 303); Gen 46:2-4 (BDB 909 I)
3. by dreams – Gen 20:3-7 (BDB 538); Gen 28:12-15 (BDB 321); Gen 31:10-13 (BDB 321), 24 (BDB 538)
4. theophanies, (lit. “appeared,” BDB 906) – Gen 12:7; Gen 17:1; Gen 18:1; Gen 26:2; Gen 26:24; Gen 35:1; Gen 35:9; Gen 48:3
5. by the angel of YHWH (see Special Topic at Gen 12:7) – Gen 16:7-13; Gen 21:17-19; Gen 22:11-12; Gen 22:15-18; Gen 31:11
The methods vary, but the initiating revelations of Deity confront humanity, not for the sake of the individuals themselves, but for YHWH’s redemptive plan to reach all peoples!
“do not fear, Abram” This VERB (BDB 431, KB 432, Qal IMPERFECT used in a JUSSIVE sense) is recurrent in Genesis (cf. Gen 15:1; Gen 21:17; Gen 26:24; Gen 46:3). YHWH knows sin has caused our hearts to fear (fear Him, fear life, fear ourselves). It is first used in Gen 3:10 of Adam and Eve’s fear of God after they sinned. The rabbis say that this fear is connected with chapter 14, particularly (1) fear of the battle; (2) fear of reprisal by the nations whose kings he killed; or (3) fear of God because he had taken human life. However, from the context of chapters 12 through 15 it is possible that the fear is connected with Abram’s continued childlessness.
“I am a shield to you” This term “shield” (BDB 171) is a military term functioning as a metaphor for a “protector” or “provider” (cf. Psa 3:3; Psa 28:7; Psa 33:20; Psa 84:9; and Psa 91:4). The term “shield” is etymologically related to the term “delivered” (BDB 171, cf. Gen 14:20). For a good definition of the term “shield” see Deu 33:29. I prefer Luther’s translation over the New American Standard Bible because he implies that the “shield” and “reward” are God Himself-“I Am both your shield and reward” (cf. NKJV). There is no stated VERB in this phrase.
“Your reward shall be very great” Abram had been tested with the desire for wealth and spoils in Gen 13:8-13; Gen 14:21-24 and he rejected these materialistic opportunities. God had promised in chapter 12 both descendants and land. However, in this continuing affirmation of God’s promise, God Himself is Abram’s greatest possession (as He was for the later Levites, cf. Num 18:20; Deu 10:9).
Gen 15:2 “O Lord GOD” This is the first time that the combination of these divine names appears together in the Bible. It occurs in Genesis only here and Gen 15:8. They are literally “Adonai YHWH.” We can see these names together in Deu 10:17. The term Adonai (lit. “my Lord,” is used in Canaanite literature, but not other Semitic languages) seems to be much like the term Kurios in the NT, which implies “master,” “husband,” “owner,” or “Lord.” See Special Topic: NAMES FOR DEITY at Gen 12:1.
There are several names for Deity which combine two names. However,
1. YHWH Elohim – Gen 2:4
2. Adonai YHWH – Gen 15:2
though often translated the same way in English, they are distinct in meaning and emphasis.
“what will You give me since I am childless” The focal point of Abram’s concern was his continuing childlessness. His concern was based on God’s initial promise in Gen 12:1-3. The ancients saw childlessness as a curse from God, yet God was affirming Abram as the recipient of a special favor. Abram was seeking the physical manifestation of that promised favor.
The word “childless” (BDB 792) is a rare word. It is used only four times.
1. of Abram (not Sarai) – Gen 15:2
2. as punishment for incest – Lev 20:20-21
3. metaphorically of Jehoiakim not being succeeded on the throne by one of his sons – Jer 22:30
“and the heir of my house is Eliezer of Damascus” There is a play on the rare Hebrew word for “heir” (), which may mean “acquisition” or “possession” (BDB 606, NIDOTTE, vol. 2, p. 971) and the term “Damascus” (, BDB 199). They sound similar in the Hebrew language. Some see this as being related to the Hurrian adoption customs found in the Nuzi Tablets from the second millennium B.C.
Some assume that “Eliezer” (BDB 451), which means “God is help,” is the servant mentioned in Gen 24:2.
The term (BDB 606) translated “heir” is a rare term. The normal VERB for “heir” (BDB 439, KB 441) is found in Gen 15:4-5 (twice), 7,8. They both mean “take possession of.” This phrase is explained by Gen 15:3.
Gen 15:3 “Since You have given no offspring” Abram, by this repetition, shows the level of anxiety that he felt. Abram is a good example of faith mixed with doubt. Abram believed God, but that did not mean that he did not have questions about some aspects of His promises. God does not despise a sincere questioner! God would bring him through a series of trials and tests until Abram knew that his greatest possession was God Himself (esp. chapter 22).
Gen 15:4 “but one who shall come forth from your own body” It must be noted that this is still twenty-five years in the future. It does assert specifically that the child will come from Abram, but it does not assert that he will come from Sarai. This is the cause of the complications found in chapter 16.
The translated phrase “from your own body” is literally “of your inward parts.” This word (BDB 588) is used in several senses.
1. lower viscera – 2Sa 20:10; 2Ch 21:15
2. stomach – Job 20:14; Eze 3:3; Eze 7:19; Jon 1:17; Jon 2:1; 2Sa 7:12; 2Sa 16:11
3. sex organs
a. male – Gen 15:4
b. female – Isa 49:1
4. the physical location of human emotions – Son 5:4; Son 5:14; Isa 16:11; Isa 63:15; Jer 4:19; Jer 31:20; Lam 2:11
Gen 15:5 “Now look toward the heavens, and count the stars, if you are able to count them” God addressed Abram with two commands.
1. look – BDB 613, KB 661, Qal IMPERATIVE
2. count – BDB 707, KB 765, Qal IMPERATIVE
God’s blessing would be abundant and evident (cf. Gen 12:2; Gen 17:2).
God used several metaphors with which Abram would have been familiar to describe the abundance of his descendants.
1. dust (cf. Gen 13:16; Gen 28:14; Num 23:10)
2. stars (cf. Gen 15:5; Gen 22:17; Gen 26:4)
3. sand (cf. Gen 22:17; Gen 32:12)
From the promise of Gen 12:3 and the concept of “a kingdom of priests” (cf. Exo 19:5-6) to the universal prophecies of Isaiah (cf. Isa 42:6; Isa 49:6; Isa 51:4), Abraham’s family would be much bigger than anyone dreamed. It would include believing Gentiles (cf. Luk 2:32; Act 13:47; Act 26:23; Rom 2:28-29; Romans 4; Gal 3:7-9; Gal 3:29).
Gen 15:6 “Then he believed in the LORD” This is not to imply that Abram did not believe back in chapter 12, for he did leave Ur and follow God. But, here the term “believe” (BDB 52, KB 63, Hiphil PERFECT, which denotes a life of trust, not just this one act) is from the root , from which we get “amen.” The root means “to be strong” or “to lean upon.” Abraham put his complete trust in the promise of God that he would have descendants. It was an act of faith without sight (cf. Gen 22:16; Gen 22:18; Heb 11:1). Abram took God at His word, by faith, without demanding physical sight. This is extremely important because this becomes the basis of Paul’s argument of justification by grace through faith found in Romans 4 and Galatians 3. Paul also uses Hab 2:4 in Rom 1:17; Gal 3:11 and the author of Hebrews in Heb 10:38. It seems that the essence of the term is “Abraham leaned upon YHWH and not upon himself.” Throughout this section of Genesis is emphasized again and again that it is God’s initiating love, not human resources, which is required for their salvation. The term “believed” can be translated in English by three words: believe, trust, and faith (cf. Exo 4:5; Exo 4:31; Deu 1:32; 2Ch 20:20; Isa 43:10, relates to Messiah in Isa 28:16 and refers to unbelief in Num 14:11; Num 20:12; Deu 9:23; 2Ki 17:14; Psa 78:22). It seems that the essence of the OT term is found in “trust” or “trustworthiness,” not focused in ourselves, but in the faithfulness of God and His promises.
Notice Abram believes
1. in the Lord (personal relationship)
2. in His word (propositional revelation)
It has been helpful for me to characterize biblical faith as
1. faith in a person (YHWH/Christ)
2. trust in the truths about that person (the Bible)
3. living a life like that person (OT obedience/Christlikeness)
All three are crucial, not optional!
SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament ()
“and He reckoned it to him” The term “reckoned” (BDB 362, KB 359, Qal IMPERFECT) can mean “counted” or “considered.” It is used quite often by the priests in connection with the sacrifices (cf. Lev 7:18; Lev 17:4; and Num 18:27). As a person brought a sacrifice to the priest, the sacrifice was counted or reckoned on the person’s behalf. God counted unto Abram His own righteousness, thereby fully accepting him.
“as righteousness” This term (BDB 842) originally meant a “measuring reed” and thereby it came to refer to a standard of measurement. God Himself is that standard of measurement, therefore, most of the Hebrew and Greek words for “sin” mean a deviation from the standard of God’s own righteousness. This term has developed in its meaning.
1. it meant God’s moral nature as can be seen clearly in the eighth century Prophets
2. it came to mean God’s help for the helpless (cf. Psa 10:16-18; Psa 72:12). This concept is further developed in Jesus’ day by almsgiving (cf. Mat 6:1)
3. the last major usage of this term “righteousness” applies to spiritual salvation. This is particularly noted in Isaiah 40-55 and Paul’s use in the NT. Paul speaks of our righteousness with God based solely on God’s initiating love and our faith response in Rom 4:3 and Gal 3:6.
4. we can see the continuing use of this term in Jas 2:14-16
Here the word is used, not in the sense of “sinlessness,” but that Abram’s trust in YHWH’s promises had opened the door for a trusting/faithful relationship to continue. This was not Abram’s first (or last) act of trusting YHWH. Abram’s reception of YHWH’s initiating promises allowed an intimate fellowship to develop and deepen.
SPECIAL TOPIC: RIGHTEOUSNESS
Gen 15:7 “I Am the LORD” This is YHWH, the special covenant name for Deity. See Special Topic at Gen 12:1.
“who brought you out of Ur of the Chaldeans” There is some discrepancy over the location of where God first spoke to Abram. It was either in Ur or in Haran. Compare Gen 11:31 to Gen 12:1 with Neh 9:7 and Act 7:2. Some even try to assert that God spoke with Terah, Abram’s father, in Ur and to Abram in Haran, but I think this is an inappropriate understanding. It is surely possible that a revelation came at both Ur and Haran. Also, at this point, I would like to mention how precisely the books of Genesis and Deuteronomy fit into the culture of the second millennium B.C., particularly the Hittite/Suzeraine treaty formulas. These historical documents, along with Nuzi and Mari tablets, have shown us how culturally appropriate Gen 15:2; Gen 15:17; Gen 16:2 were in their own day. The historicity of the Patriarchs is confirmed in light of recent archaeological finds.
As so often in these early chapters of Genesis, later names of cities and countries are used. The name Chaldean is not used of a people in Mesopotamia (i.e., southern Babylon) until the sixth century B.C. Israeli scribes were trained in Egypt, where scribes felt free to update the texts they copied (not so with Mesopotamian scribes).
Gen 15:8 “how may I know that I shall possess it” Abram, whose faith had been counted as righteousness in Gen 15:6, now expresses his need for confirmation (cf. Gen 15:2-3). This is theologically significant. God accepted Abram, not because of his perfect faith, but because of God’s perfect love. Even amidst doubt God accepted him and, so too, us (cf. Joh 20:24-29). Abram is/was serving a larger theological purpose (i.e., redemptive paradigm).
Gen 15:9 Abram is commanded (BDB 542, KB 534, Qal IMPERATIVE) to bring several animal sacrifices.
1. a three year old heifer
2. a three year old female goat
3. a three year old ram
4. a turtledove
5. a young pigeon
The exact reason for these specific animals is uncertain. They are mentioned later in the Mosaic legislation, which may mean that they had a cultural significance that we do not fully understand. In Gen 15:10 they are cut in half and laid opposite each other, except for the birds. This was the cultural norm for “cutting” a covenant (see Special Topic at Gen 13:14, cf. Jer 34:18). Some have assumed that the animal’s death was a way of warning the participants of the covenant of what would happen to them if they broke the stipulations of the covenant. However, this is uncertain.
Gen 15:11 “The birds of prey came down upon the carcases” There has been much discussion among commentators about why Gen 15:11 is recorded. Some of the theories are:
1. they are symbolic of Abram’s doubts
2. they are symbolic of Israel’s enemies (cf. Eze 17:3; Eze 17:7; Eze 17:12)
3. it took several hours for God to manifest Himself and this is simply a sign of the historicity of the account (i.e., the presence of dead animals caused flesh-eating birds to appear)
For me, because I am so nervous about allegories and typologies which are not mentioned specifically in the NT, number 3 seems to be the best option. Note these offerings were not burnt. This was a covenant ceremony, not a sacrifice.
“and Abram drove them away” It seems very strange that the Hebrew VERB “blew them away” (BDB 674, KB 728, Hiphil IMPERFECT) should be used here. This metaphor was often used of God (cf. Psa 147:18; Isa 40:7), but how this is connected with Abram’s action is uncertain.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the word of the LORD. First occurance of this expression is with the preposition. el, unto, implying action of a person; or, at least, articulate speech.
a vision = the vision. Occurs only 4 times (here, Num 24:4, Num 24:16; Ezr 13:7).
I am thy shield. Manifested in Gen 14:13-16 and Gen 14:17-24. Compare Joh 8:56. The Incarnate Christ is Faith’s shield (Eph 6:16).
Fuente: Companion Bible Notes, Appendices and Graphics
Now after these things ( Gen 15:1 )
That is, after the battle against these kings, after the meeting of Melchizedek, after the refusal of taking the reward and so forth from the king of Sodom.
the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward ( Gen 15:1 ).
“The word of the LORD”, this is the first time this phrase is used in the Bible. It will now be used many, many times over. But always the first usage is always interesting of a phrase. And this is the first usage of the phrase, “The word of the LORD”. Later in the New Testament we find the word of the LORD being identified as Jesus Christ.
“In the beginning was the Word, the Word was with God, the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in the darkness; the darkness comprehended it not” ( Joh 1:1-5 ) and so forth. And then “the Word was made flesh, and dwelt among us” ( Joh 1:14 ).
The word of the LORD came of Abraham in a vision. It could be that Jesus was referring to this when He said, “Abraham rejoiced to see my day: and saw it” ( Joh 8:56 ). “Word of the LORD came to Abraham in a vision.”
This is the first time that the term “shield” is used or “reward” is used and it is the first time God revealed Himself as the “I am.” “I am thy shield and exceeding great reward.” Jesus picked up this term many times in the New Testament. “I am the light of the world” ( Joh 8:12 ). I am the bread of life, down from heaven” ( Joh 6:48 , Joh 6:50 ). I am the good shepherd” ( Joh 10:11 ). And so many times Jesus in John’s gospel used the “I am,” the ego-eimi. “Before Abraham was, I am” ( Joh 8:58 ). That name by which God actually revealed Himself to the nation Israel as the God who becomes whatever your need might be. I am thy shield.
Abraham, of course, had probably been thinking about the battle now that he’s gone back home. Begins to really live the experiences and the excitement. It’s amazing how your mind can flash back on vivid and powerful experiences and you almost relive them again. Many of the fellows who fought in some of the wars, you get home and in the middle of the night you begin to relive it. You think you’re back out there. You begin to hear the sounds, the shelling. You begin to feel the tension. You begin to scream and you begin to relive the whole experience that makes such a deep impression on your mind, and you’re seeking constantly while in it, you repress it. Then it has a way of working itself out later on.
Abraham was perhaps in one of these experiences where he was really again going through the feeling, the sound of the clanging shields and swords. The arrows coming, the shield going up and deflecting it and the sword flashing and the shield going up and protecting, and he perhaps was thinking, “Oh-oh, one of those kings regroup. What if they come down and they catch me by surprise? What if they invade the land and they destroy me and they take away all of my riches?”
He saw that riches were such an uncertain thing. All of the wealthy cities of the Amorites and all were destroyed. The cities of the plain had all been sacked. The wealth of Lot had been taken away. But yet in a moment, these men who had become so rich by this invasion, their riches were taken away. And he saw the uncertainty of worldly treasures and the worldly riches. He began to think, “Oh, what if they come and take away all my riches? What will I do then? What if I’m faced in an ambush and I don’t have my shield? What if I’m caught by surprise?” And fear began to grip his heart because the first thing the Lord said was, “Fear not”. It always indicates that he was afraid. The Lord said, “I am thy shield”.
“You don’t have to worry whether or not you have your shield, Abraham. I am thy shield. I am your defense. I will protect you. And you don’t have to worry about your great supply. Someone sacking them and taking them off. I am thy exceeding great reward. I’m your resource. If you have Me, you’ve got the resources with you. You don’t have to worry about the provision. You have Me. I am your exceeding great reward”. So Abraham made a very wise decision in turning down the puny treasures that were offered to him by the king of Sodom for the greater wealth of God who became his exceeding great reward.
Oh, if we’d only realize if we have the Lord, we have defense. We have the protection that we need, plus also we have the provisions that we need. God wants to be to you everything you need. He wants to be your protector. He wants to be your provider. I am thy shield, thy exceeding great reward.
And Abram said, Lord God ( Gen 15:2 ),
Now this is the first time this word is used, it’s Adonay, or Adonay is what it is. Actually, Lord God. The Lord signifying the-or Adonay Jehovah is what he’s saying. Lord God, notice the God is in all capitals. That’s indicating that this now is a translation of that Hebrew word Jehovah, which is a word filled with mystic glory and beauty. Adonay is a title of Lord. And so it is capital “L” and small “o-r-d”. The Adonay, the first use of Adonay in the scriptures. The term which is a title that signifies relationship immediately.
Abraham is placing himself in the position of the servant. When he calls him by Adonay, it’s a term of relationship. It is Lord in relationship of master. And it can be applied to deity or to man. Abraham was the lord over his servants. When it applies to man, the word is spelled with a small “l”. When it is applied to God, it is spelled with a large “L” in our text to help us to understand.
Actually Sarah later on called Abraham lord. It is a term of respect as it indicates relationship, and in the New Testament it is-it’s equivalent, of course, is found in the Greek “Kurios” as refers to Jesus, the Lord Kurios, Jesus Christ. Now because it is a term of relationship, Jesus one time said, Why callest thou me Kurios, Kurios? Why do you call me Lord, Lord; and yet you don’t do the things I command you? That’s inconsistent. That’s wrong. You’re using a title but you’re only using it as a name, it isn’t a reality. I’m not truly your Lord.
Many people are using the title, “Oh, Lord,” “good Lord,” you know and all, and they use it only as a name but not really indicating a relationship. It is a name that should indicate relationship. It’s a beautiful, and not name, but a title that indicates relationship. And His title, as far as I’m concerned is the Lord Jesus Christ. His name is Jesus Christ but His title and my relationship, He is my Lord and I want to submit my life totally and completely unto Him.
Now Abraham said Adonay, Jehovah, Lord God.
what will you give me ( Gen 15:2 ),
Lord said I’m your great reward. You’ve just turned down all of the loot, you know, that you had captured from these kings. And so “I am your great reward,” he says, What are you going to give me.
seeing I have no child, and the steward of my house is Eliezer of Damascus ( Gen 15:2 )?
So his chief servant was Eliezer and without any children, Eliezer actually at Abraham’s death becomes the heir of all of Abraham’s good. So what are you going to give me? Anything I have is going to go to Eliezer; he’s not even my own son. So You are my great reward. Great, but I don’t own anything and if you did give me anything, it’s going to, you know, I don’t have any child. I don’t have anyone to pass it on to. It’s interesting how that when you get up into the later years, you don’t begin, you begin not to think so much for yourself but for what you can pass on to your children. And so you’re not so much laying up for the rainy day as you’re just trying to set things up so that your children can have a little easier than you had, if possible.
So what are you going to give me seeing I don’t have any child? And Eliezer, this guy from Damascus, is the heir of all that is in my house.
You’ve given me no child: no one born in my house who is my heir. And, behold, the word of the LORD ( Gen 15:3-4 )
Again, the term the word of the LORD.
came unto him, saying, This [that is, Eliezer] shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and he said, Look now toward the heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be ( Gen 15:4-5 ).
Earlier He said, “As the dust of the earth.” Now look at the stars, see if you can number them: So shall thy seed be.” And that famous verse quoted by Paul, James.
And he believed in the LORD; and he [that is, the Lord] counted it to him for righteousness ( Gen 15:6 ).
God made a wild promise to him. Abraham is eighty-five years old. God said, “I’m going to make your seed like the stars of heaven, you can’t count them”. And “Abraham believed the promise of God.” As far-fetched as it might have appeared at this point, “And God accounted his faith for righteousness.” And that is why Abraham is called the father of those that believe because our righteousness tonight is imputed to us by our believing the promise of God in Jesus Christ. That Jesus died for our sins and took our iniquities in His own life, in His own body, died in our place and as we believe the promise of God, God accounts our believing in Jesus for righteousness.
He doesn’t account my works for righteousness. He doesn’t account my prayers for righteousness. He doesn’t account my study of the word for righteousness. He doesn’t account my diligence or sincerity for righteousness. He accounts my believing for righteousness. That’s great because many times, my works are horrible. They’re negative. Many times I’m a total failure in my devotions. He doesn’t count that against me. He counts my believing for righteousness.
So Paul the apostle speaks of his own experience of righteousness by the law which was perfect. And the “righteousness which is according to the law, blameless. And yet that which was gain to me, I counted loss for the excellency of the knowledge of Jesus Christ: for whom I suffer the loss of all things, and count them but refuse, that I may know him. And be found in him, not having my own righteousness, which is of the law, but the righteousness which is of Christ through faith” ( Php 3:6-9 ). Believing and God accounting my believing for righteousness.
Here’s where it all began with Abraham. Abraham believed God. God said I’m going to make your seed like the stars, you can’t number them. All right, far out. He believed God and God said, All right, you’re a righteous man. He accounted that faith for righteousness. Now it’s a good thing because Abraham’s works weren’t always the finest, either. He did some pretty shoddy things after this. But yet it was the basic believing in the promise.
And we’ll point out to you in a little bit, that that believing wasn’t always as strong and powerful as it should be because a lot of times Satan comes saying, “Hey, yeah but look, you’ve-you’ve really failed in your faith a lot of times, brother. You know, your faith has been weak. You tried other things and he begins to show you that your faith isn’t really so perfect. So if he counts faith for righteousness maybe you’re going to be kicked out too because your faith hasn’t always been steady and strong. Well, neither was Abraham’s. And yet God took and accounted his faith for righteousness. We’ll get to some of the failures of faith in just a little bit.
And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give you this land to inherit it. And he said, Lord God ( Gen 15:7-8 ),
Again, Adonay Jehovah.
whereby shall I know that I shall inherit it ( Gen 15:8 )?
What kind of a sign?
And he said unto him, Take a heifer three years old, and a she goat three years old, and a ram three years old, and a turtledove, and a young pigeon. And he took them all, and he divided them in the midst, he cut them in two and he laid each piece one against another, side by side: but the birds he didn’t divide ( Gen 15:9-10 ).
In other words, he left them whole.
And the fowls came down upon the carcases, and Abram drove them away ( Gen 15:11 ).
The vultures began to come down and descend and Abraham was driving them off.
And when the sun was going down ( Gen 15:12 ),
Abraham was tired driving off the vultures from these pieces of the carcasses that he had set out there.
and a deep sleep fell on Abram; and, lo, a horror of great darkness fell upon him. And the Lord said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and they shall serve them; and they shall afflict them four hundred years ( Gen 15:12-13 );
Now “they shall afflict them four hundred years” does not necessarily imply that they would be four hundred years in Egypt. It is God telling him they’re going to go down into a strange land. They’re going to go down the land of Egypt but they will be afflicted four hundred years.
Now whether or not the-in Galatians the third chapter tells us that the four hundred years which is a round figure, four hundred and thirty years from the time that God made this promise to Abraham, it was four hundred and thirty years from this time unto the Mount Sinai, to their coming out of Egypt. Which meant that the sojourn, which was for four generations in Egypt was not a four hundred-year sojourn in Egypt but about a two hundred and fifteen-year sojourn in Egypt. But they were to be afflicted by the people roundabout them until God would bring them out and bring them into their own land and they would have their own place to dwell.
And so rather than a four hundred and thirty-year sojourn in Egypt, total time in Egypt, it was from the time that the covenant was made with Abraham here at this time. So it makes the Egypt sojourn only about two hundred and fifteen years, four generations.
And also that nation, whom they shall serve [that is, Egypt], will I judge: and afterward they will come out with great substance ( Gen 15:14 ).
Now here’s interesting prophecy because they did go down to Egypt. God did judge Egypt. When they came out of Egypt, they really looted the Egyptians. They came out with great substance. They borrowed all the jewelry and all from their masters in Egypt and then they took off which was really sort of back payment for their slavery.
And thou shalt go to thy fathers in peace; and thou shalt be buried in a good old age. But in the fourth generation ( Gen 15:15-16 )
That is, having gone down into Egypt.
they shall come hither again: for the iniquity of the Amorites is not yet full ( Gen 15:16 ).
In other words, the area where they were living it was not yet full. The iniquity wasn’t to be fully judged yet.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, to the river Euphrates: the Kenites, the Kenizzites, the Kadmonites, and the Hittites, the Perizzites, the Rephaims, the Amorites, and the Canaanites, the Girgashites, and the Jebusites ( Gen 15:17-21 ).
Now they never did conquer this much land. God promised to Abraham, to his seed, the land all the way to the Nile River, Euphrates River, and to the Mediterranean. So much broader area than what they have ever captured. Now this was a very interesting and strange experience. These carcasses, driving off the birds, the prophecy of the Lord of the horror of the great darkness which was the time that they, that his descendants would be the slaves in Egypt. And then the smoking furnace, the burning lamp that passed between those pieces and the covenant of the Lord with Abraham. It’s a very interesting chapter that is deserving much study.
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Fuente: Through the Bible Commentary
Gen 15:1-3. After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.
Perhaps he did not doubt the promise, but he wanted to have it explained to him. He may have wondered if it meant that one born in his house, though not his son, was to be his heir; and that, through him, the blessing would come. He takes the opportunity of making an enquiry, that he may know how to act. At the same time, there does seem to be a clashing between Abrahams question, What wilt thou give me? and the declaration of God, I am thy shield, and thy exceeding great reward. There is a great descent from the language of the Lord to that of the most stable believer, and when you and I are even at our best, I have no doubt that, if all could be recorded that we think and say, some of our fellow-believers would feel that the best of men are but men at the best, and that Gods language is after a nobler fashion than ours will ever be, till we have seen his face in glory.
Gen 15:4-5. And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come out of thine own bowels shall be their heir. 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.
Now was his faith tried indeed, he had no child, he was himself old, and his wife also was old, yet the Lords promise was, So shall thy seed be as the stars of heaven. Could he believe it? He did.
Gen 15:6. And he believed in the LORD; and he counted it to him for righteousness.
Oh, what a blessing to learn the way of ample faith in God! This is the saving quality in many a life. Look through Pauls list of the heroes of faith; some of them are exceedingly imperfect characters some we should hardly have thought of mentioning, but they had faith; and although men, in their faulty judgment, think faith to be an inferior virtue, and often scarcely look upon it as a virtue at all, yet, in the judgment of God, faith is the supremest virtue. This, said Christ, is the work of God, the greatest of all works, that ye believe on him whom he hath sent. To trust, to believe, this shall be counted to us for righteousness even as it was to Abraham.
Gen 15:7-8. 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?
What! Abraham, is not Gods promise sufficient for thee? O father of the faithful, though thou dost believe, and art counted as righteous through believing, dost thou still ask, Whereby shall I know? 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.
Gen 15:9-11. And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fouls came down upon the carcases, Abram drove them away.
Here is a lesson for us. Perhaps you have some of these unclean birds coming down upon your sacrifice just now. That raven that you did not lock up well at home, has come here after you. Eagles and vultures, and all kinds of kites in the form of carking cares, and sad memories, and fears, and doubts, come hovering over the sacred feast. Drive them away; God give you grace to drive them away by the power of his gracious Spirit!
Gen 15:12. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.
He had asked for a manifestation, a sign, a token, and, lo, it comes in the horror of great darkness. Do not be afraid, beloved, if your soul sometimes knows what horror is. Remember how the favored three, on the Mount of Transfiguration, feared as they entered into the cloud; yet it was there that they were to see their Master in his glory. Remember what the Lord said to Jeremiah concerning Jerusalem and his people, They shall fear and tremble for all the goodness and for all the prosperity that I procure unto it. That is the right spirit in which to receive prosperity, but as for adversity, rejoice in it, for God often sends the richest treasures to his children in wagons drawn by black horses. You may except that some great blessing is coming nigh to you when a horror of great darkness falls upon you.
Gen 15:13. And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
It was to be a long while before the nation should enter upon its inheritance. Here is a promise that was to take four hundred years to ripen! Some of you cannot believe the promise if its fulfillment is delayed for four days; you can hardly keep on praying, if it takes four years; what would you think of a four hundred years promise? Yet it was to be so long in coming to maturity because it was so vast. If Abrahams seed was to be like the stars of heaven for multitude, there must be time for the increase to come.
Gen 15:14-17. And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces.
True emblems of the Church of God with her smoke and her light, her trying affliction, yet the grace by which she still keeps burning and shining in the world.
Gen 15:18-21. In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites and the Hittites, and the Perizzites, and the Rephaims, and the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.
He mentions the adversaries to show how great would be the victories of the race that should come and dispossess them. Let us always look upon the list of our difficulties as only a catalogue of our triumphs. The greater our troubles, the louder our song at the last.
This exposition consisted of readings from Gen 14:17-24; Genesis 15.
Fuente: Spurgeon’s Verse Expositions of the Bible
This is the account of the fourth direct appearance of Jehovah to Abram and evidently it had direct connection with what had immediately preceded. Abram had passed through two conflicts, the first with kings, the second with the suggestion of enrichment from the treasury of Sodom. In both he had been victorious. Now the divine voice declared, first, “I am thy shield,” reminding him of how his victory over the kings had been obtained; while the second word, “I am . . . thy exceeding great reward” reminded him that he had lost nothing in refusing the reward offered by the king of Sodom.
In response to this word of God Abram’s faith moved to a higher level. He was able to speak to God of the temptation to doubt which was in his heart. He was at once answered with the divine promise of an heir and was commanded to look at the stars to find the measure of the issue, “if thou be able to number them.” Abram could not, but God could. So was his seed to be. Looking at the stars, he would know there was order where he could not discover it, number where he could not follow it; purpose where he could not trace it. He believed very literally; he built on God and God counted it to him for righteousness.
Jehovah now repeated the promise that he should inherit the land and in response to Abram’s request gave him a sign. It was given in connection with sacrifice. In a horror of great darkness Abram received the revelation of trouble that lay ahead of his people and of an issue out of it. This, by the significant vision of a smoking furnace and a lamp. Abram’s request for a sign was the request of faith. Therefore it was granted. When unbelief requests a sign, it is refused.
Fuente: An Exposition on the Whole Bible
Abrams Vision of the Future
Gen 15:1-21
Abram had good reason to fear the vengeance of the defeated kings; but the divine voice reassured him. For all of us there is need of a shield, because the world hates us; and for each God will be our compensation for every sacrifice we have made. Refuse to take even the shoe-latchets of Sodom, and God will be your exceeding great reward. The patriarch addressed God as Adonai Jehovah, which occurs only twice more in the Pentateuch. While he was pouring out the bitterness of his soul, the stars came out. Count these, said his Almighty Friend; and he believed. For the first time that mighty word occurs in Scripture, and the Apostle makes much of it. See Rom 4:9; Gal 3:6. It was as good as done. Henceforth the patriarch reckoned on Gods faithfulness. In olden times covenants were ratified by the parties passing between the pieces of the sacrifice. To give strong consolation, the Almighty confirmed His word with an oath. See Heb 6:18. But God must wait until the hour for interposition is fully come.
Fuente: F.B. Meyer’s Through the Bible Commentary
Gen 15:1
I. God our shield. Man needs protection, for his life is a struggle. If he were an animal he might be left to Nature, for Nature is adequate to the needs of all within her category; but transcending, and therefore lacking full adjustment to nature, he needs care and help beyond what she can render. Nature offers him no shield to protect him, nor can she reward him when the battle is over. (1) We need protection against the forces of nature. We are constantly brought face to face with nature’s overpowering and destroying forces, and we find them relentless. We may outwit or outmaster them up to a certain point; beyond that we are swept helpless along their fixed and fatal current. God becomes our shield by assuring us that we belong to Himself rather than to nature. When that assurance is received we put ourselves into His larger order; we join the stronger power and link ourselves to its fortunes. (2) We need a shield against the inevitable evils of existence. For fifty or more years there is a triumphant sense of strength and adequacy; after that the tables are turned upon us. Heretofore life, the world, the body, all have been for us; now they are against us-the shadow of our doom begins to creep upon us. God is our shield in the battle that seems won by death. Between ourselves longing for life and our devouring sense of finiteness stands God-a shield. He says, “Because I am the ever-living God you shall live also.” (3) God is a shield against the calamities of life. (4) God is a shield against ourselves. One of the main uses of God, so to speak, is to give us another consciousness than that of self-a God-consciousness.
II. God our reward. (1) God’s leading representations of true and righteous life are that it is not in vain, that it will be rewarded. That God will bless is the sum of our prayers. (2) God rewards in two ways; by the results of obedience, and, in a less clear but no less real way, by the direct gift or impartation of Himself. After we have entered the life of obedience we begin to find that we are acting in the sphere of two personalities-ourselves and God. And as we go on, all things at last resolve themselves into this complexion; we live and die with one all-satisfying word upon our lips: “Whom have I in heaven but Thee? And there is none upon earth that I desire beside Thee.”
T. T. Munger, The Freedom of Faith, pp. 73, 93.
References: Gen 15:1.-Parker, vol. i., p. 209. Gen 15:2.-J. Kelly. Christian World Pulpit, vol. xviii., p. 165.
Gen 15:5-6
These two verses lie close together on one page of the Bible. They are part of a brief story of a brief event in one human life. Yet, as we read them, they seem to separate from each other, and to stand very far apart. The fifth verse is altogether of the past. It shows us the tent of the patriarch gleaming white in the clear starlight of the Eastern night. We learn with Abraham to look up and believe and be at rest. The sixth verse suggests thoughts of the nearer present. From the hour when St. Paul first cited this fact of Abraham’s faith and his justification by faith, this verse has been taken out of the older story and bedded in our modern controversies.
I. In these verses lies the union of two things that God has joined together and that man is ever trying to separate-life and light. God revealed Himself to us, not by words that told of a Father, but by a life that showed a Father; not by a treatise on Fatherhood, but by the manifestation of a Son. And so He ever joins the light of precept with the life of practice.
II. We read that Abraham believed God-not then for the first time, not then only. He had heard God’s voice before, and at its bidding had gone out to be an exile and pilgrim all his days. His faith was no intellectual assent to a demonstrated preposition; it was the trust of the heart in the voice of God. It was the belief, not that solves difficulties, but that rises above them.
III. Why was Abraham’s faith counted to him for righteousness? Because, as all sin lies folded in one thought of distrust, so in one thought of trust lies all possible righteousness-its patience, its hope, its heroism, its endurance, its saintliness; and therefore He who sees the end from the beginning reckons it as righteousness. In the faith of Abraham lay all the righteous endurance, all the active service, of his believing life. This simple trust of Abraham made the practical motive power of his life, as it should make that of ours.
Bishop Magee, Penny Pulpit, No. 501.
References: Gen 15:6.-W. M. Taylor, The Limitations of Life, p. 189; E. W. Shalders, Christian World Pulpit, vol. xv., p. 235; Spurgeon, Sermons, vol. xiv., No. 844; T. T. Munger, The Appeal to Life, p. 187. Gen 15:7-21.-M. Nicholson, Communion with Heaven, p. 38. Gen 15:8, Gen 15:9.-G. Brooks, Outlines of Sermons, p. 278. Gen 15:11.- Spurgeon, Sermons, vol. vii., No. 420. Gen 15:12, Gen 15:17.-S. Baring-Gould, One Hundred Sermon Sketches, p. 22. Gen 15-R. S. Candlish, Book of Genesis, vol. i., p. 230. Gen 15, 16.-Parker, vol. i., p. 213. 16.-R. S. Candlish, Book of Genesis, vol. i., p. 252. Gen 16:1.-R. S. Candlish, Book of Genesis, vol. i., p. 428. Gen 16:3, Gen 16:4.-Homiletic Quarterly. vol. iii., p. 425. Gen 16:7.-J. Van Oosterzee, Year of Salvation, vol. ii., p. 340; Weekly Pulpit, vol. i. (1887), p. 121.
Fuente: The Sermon Bible
CHAPTER 15 The Fourth Communication and the Covenant and the Vision
1. The fourth communication (Gen 15:1)
2. Abrams answer (Gen 15:2-3)
3. The promised seed (Gen 15:4-5)
4. Abram counted righteous (Gen 15:6)
5. Continued communication (Gen 15:7-8)
6. The divided animals (Gen 15:9-11)
7. The vision (Gen 15:12-17)
8. The covenant made (Gen 15:18-21)
The connection with the previous chapter is extremely precious. Abram had honored the Lord and now the Lord honored him. Then the seed is promised. That seed promised is Isaac; Christ is typified by him. Abram believed in the Lord and He counted it to him for righteousness. The fourth chapter of Romans must be closely studied at this point for it is the commentary to the promise given and Abrams faith. He is commanded to take the different animals and to divide them.
All these animals are mentioned later in the book of Leviticus and as sacrifices are typical of Christ, while the fowls which came down upon the carcasses and which Abraham drove away (Gen 15:11) are types of evil. (See Matthew 13, the birds which pick up the seed; the fowls which make nests in the tree.) But the divided pieces and the turtledove and pigeon, exposed to the fowls, are also typical of Israel, divided and cut through, while the fowls may be taken as types of nations who feast upon Israel. The deep sleep which fell upon Abraham, signifying death, and the horror of a great darkness, are likewise types of what was to come upon the seed of Abraham. After God had spoken of the coming affliction of the children of Abraham and announcing the judgment of their troubles, a smoking furnace and a burning lamp passed between the pieces. The smoking furnace, the spectacle of a fire and the dark smoke from it, showed to the eye, what God had spoken to the heart of His servant. The smoking furnace is the type of Egypt and the tribulation through which the sons of Jacob and their seed had to pass. The burning lamp is the type of Gods presence with them. Thus we read: But the Lord hath taken you and brought you forth out of the iron furnace, out of Egypt to be unto Him a people of inheritance, as ye are this day (Deu 4:20; 1Ki 8:51). In Egypt the fire burned, as in the furnace, and the great darkness settled upon Abrahams seed.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Chapter 20
JUSTIFICATION BY FAITH
“And he believed in the Lord; and he counted it to him for righteousness.”
Gen 15:1-6
Justification by faith is the great, foundation doctrine of Holy Scripture. It is beautifully illustrated in the experience of Abraham in Genesis 15. In verse six, we are told that Abraham “believed in the Lord; and he counted it to him for righteousness.” But Abrahams faith and his justification before God are the subject matter throughout this entire chapter.
Abraham is set before us in the Scriptures as the father of all who believe. He is the first man spoken of in the Word of God as a believer. Certainly, there were other believers before him. Adam, Abel, Enoch, Noah and many others also believed God. But the word believed is not used in reference to any man in the Bible until we come to Gen 15:6. Therefore, Abraham is called the father of all them that believe (Rom 4:11).
Abraham is also the father of all believers in the sense that he is held before us as the pre-eminent example of what it is for a sinner to believe God. From the time of his calling until the day of his death, the Lord God appears to have dealt with Abraham specifically to show us by example what the life of faith is. That which is here written concerning Abraham and his faith, is written specifically for our instruction in the matter of faith and justification before God. This is exactly what God the Holy Spirit tells us in Rom 4:23-24
Rom 4:23-24 “Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead.”
With these things in mind, lets look at Genesis 15 together, beginning at Gen 15:1.
Gen 15:1 — “After these things the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.”
After these things Many years had now passed since the Lord God first appeared to Abram and called him out of Ur. Terah, his father, was now dead. Many years had passed since God first promised to make of him a great nation and make him a blessing in all nations. Abram had come into the land of Canaan. He had been tried by great famine. He went down to Egypt. There, the Lord let Abram see how weak he was. Even the father of believers was weak, when left to himself.
After he came back up to Canaan, there was a terrible strife between Abrahams herdsmen and Lots herdsmen, and the two parted company. Though Lot abandoned his uncle and abandoned the land of Canaan, Abram never forgot his erring nephew. He was truly a magnanimous man. When the kings of the land fell out with one another and went to war, Abram seems to have looked upon it as a matter of nothing but casual, passing interest, at most. The fall of Sodom and Gomorrah was of no concern to the heaven bound pilgrim But, when a messenger came and told him that Chedorlaomer and the kings of the plain had taken Lot captive, Abram acted without hesitation.
He armed 318 of his men and pursued the kings, defeated them and their armies, and brought Lot, his family, his goods, the people of Sodom, and the king of Sodom back to their place. Upon their return, Melchizedek met Abram with bread and wine, and blessed him, as priest of the most high God. He blessed him upon the basis of that sacrifice (the sacrifice of Christ) portrayed in the bread and wine. To him, Abram, gave tithes of all that he had.
The king of Sodom saw and heard all that passed between Abram and Melchizedek, but was totally unaware of what was going on and had no interest in such matters. No sooner had Melchizedek departed than that proud pimple of a man offered to give Abram the goods which Abram himself had recovered! Upon that Abram did two things, which tell us much about the kind of man he was.
1.He told the king of Sodom plainly that he would not take anything from him, because he had already sworn to his God, the most high God, possessor of heaven and earth, that he would not.
2.And he pointedly told the little man who wore a kings robe that the goods he offered to give Abram were not his to give, by telling him exactly what he would do with the people and the goods.
After these things the word of the Lord came unto Abram in a vision. He who appeared to Abraham was the Lord Jesus Christ, the eternal Word, the Son of God. God always reveals himself to men and speaks to men only through Christ, the Mediator.
After these things the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. First, the Lord bids his servant to cease from fear. Fear not, Abram. Why does he tell him not to be afraid? He had just succeeded in conquering four armies with 318 shepherds! Perhaps he feared retaliation from those who remained of the kingdoms he had conquered. That seems to be the universal opinion of the commentators. I am inclined to think otherwise. I think, he was fearful simply because he was overwhelmed by the manifest presence of God. He was fearful because he knew himself a sinful man in the presence of the holy Lord God. Like Moses, Daniel, and John after him, Abram reverenced God and stood in utter awe before him.
This is a blessed fear. Should not a man aware of his own corruption of heart, depravity, and sin be overwhelmed and humbled before the Lord God? But when Christ appears to his own, he appears in perfect love, to cast out fear. Thus, he says, Fear not, Abram: I am thy shield, and thy exceeding great reward. Here the Lord God our Savior, makes two great promises to Abraham, by which he quietens his fears, comforts his heart, and encourages his faith.
1.I am thy Shield. Who or what shall harm me, if the Lord God himself is my shield? Thus, in tender grace, wrote A. W. Pink, did Jehovah quiet the troubled heart of the one whom he was pleased to call his friend.
2.I am thy Shield, and thy exceeding great Reward.
After Abraham had defeated the kings of the plain and had been blessed by Melchizedek, he declined to take anything from the king of Sodom, lest a heathen king should point to Abraham and say, I made him what he is. His refusal to be enriched by a pagan worldling is here bountifully compensated. He forsook all for the glory of God, but lost nothing. So it is to this day and shall be forever. We are required to forsake all to follow Christ. Indeed, we cannot be his disciples, if we do not surrender all to him. But God will never permit his own to suffer any real loss by following him and seeking his glory. Our Lord asked his disciples, Lacked ye anything? To that question, they were compelled to answer, Nothing (Luk 22:35).
I am thy Shield, and thy exceeding great Reward. — This great promise is applicable to all believers, to all who are strangers and pilgrims on the earth. The Son of God himself is our Shield of faith. He is our Shield and defense. Christ is the One behind whom faith hides, upon whom faith leans, and in whom faith finds refuge and safety (Psa 3:3; Psa 5:12; Psa 84:11; Psa 91:4; Psa 119:114). As he is our Shield, our Savior is also our exceeding great Reward. The Lord is my Portion, saith my soul. Therefore will I hope in him. The Lord is the Portion of my inheritance and of my cup.
Gen 15:2-3 — “And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.”
After hearing the Lords declaration, Abraham seems to have immediately thought, — If I am to have the inheritance in God, which he has promised me, if I am to be a blessing to all the nations of the earth, as the Lord has said, I must have a son through whom the blessing shall come. As Pink suggests, he recognized that heirship is based upon sonship (Rom 8:16-17; Eph 1:5; Eph 1:11).
Abrahams asking God for a son, in Gen 15:2-3, was not an act of unbelief, as many suppose, but of faith. He took God at his word. He seems to have reasoned like this If God has promised me a heritage, promised to make me a blessing to all nations, and promised to make my seed to be as the dust of the earth (people scattered throughout all the earth), he must first give me a son. Therefore he asked for one. That, it seems to me, is obvious from the Lords response in Gen 15:4-5.
Gen 15:4-5 — “And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. 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.”
Remember, in Gen 13:15-16, the Lord promised Abraham that his seed would be as the dust of the earth. Here, he takes him by the hand, leads him outside, and points him to the sky, saying, I will give you a seed like the stars of heaven.
Be sure you understand the meaning of this, as it given in the Scriptures. Without question, his seed has reference to the whole, innumerable multitude of Gods elect, whom he purposed to saved before the world began (Heb 2:16). However, the primary significance of this promise is that God here promised Abraham that he would send the seed of the woman, that great Redeemer who would crush the serpents head and redeem Gods elect (Gen 3:15-16), through his loins.
Gen 15:6 — “And he believed in the LORD; and he counted it to him for righteousness.”
When Abraham heard the gospel preached to him, as the Holy Spirit tells us he did (Gal 3:8), he believed God. There is no other single text in the Old Testament so thoroughly and specifically expounded in the New Testament as Gen 15:6. The Apostle Paul was inspired to write extensively about this text in the Book of Romans and in the Book of Galatians. He uses this text as the foundation upon which the entire house of God rests, which is justification by faith alone. Abraham believed in the Lord; and he counted it to him for righteousness.
Here the Holy Spirit gives us the first explanation of justification found in the Bible. As stated above, there were many others before Abram who were justified, in exactly the same way Abram was. In fact, a careful reading of the Scriptures makes it obvious that Abram was himself a believer a man justified before God, before this.
The Scriptures tell us plainly that he was a believer when he left Ur of the Chaldees (Heb 11:8). By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. Though he was then a justified man, his justification is not mentioned on that occasion because there is no connection between our experience of grace and our justification before God. Justification is the result of redemption accomplished, not redemption experienced.[10] Therefore, the Holy Spirit here speaks of Abrams justification in connection with Christ and the redemption of our souls by him.
[10] Without question, no one knows what God has done for him in election and redemption until he trusts Christ. Yet, faith in Christ is not the cause of Gods grace, but the evidence of it (Heb 11:1-2).
That faith which was counted for righteousness was and must be faith which believed what God had said concerning the promised Seed. Therefore the Holy Spirit picked this experience, and arranged it, to stand as the first and primary model and example of justification by faith.
There is no justification apart from Christ. This is the only way God has ever, will ever, or can ever justify the ungodly. Through this Man is preached unto you the forgiveness of sins. And by Him all that believe are justified from all things (Act 13:38-39). Justifying faith is directly connected to the person and work of Christ. Saving faith is that faith which looks to Christ crucified and trusts him. This is what is taught in Genesis 15. God made a promise and revealed to Abraham that Christ, his Son, would come into the world as his son, and redeem him. — And Abram believed in the Lord; and he counted it to him for righteousness.
First, the gospel was preached to Abraham (Gal 3:8-16). This is not a matter of speculation on my part. This is exactly what the Holy Spirit tells us had taken place in Gen 15:1-5. Gods method of grace never changes. Faith cometh by hearing and hearing by the Word of God.
Second, we read that Abram believed in the Lord. How was Abraham justified? He was justified by grace alone, through faith alone, in Christ alone. He was not justified by religious ceremonialism (circumcision), but by faith (Rom 4:3-10). Abraham was not justified by works, but by faith. Though he had done many noble, good things in the exercise of faith, though he had lived upon the Word of God, for the glory of God for many years, his works are not mentioned in connection with his justification, except as the fruit of it. He was not justified by keeping the law, but by faith in Christ. We must always distinguish between the truth, that true faith always produces good works; and the lie, the damning heresy, that our works are mixed with our faith in the matter of our acceptance with God.
Notice this, too He believed in the Lord, not in facts about the Lord (Rom 4:3; Rom 4:16-25). Christ himself is the solitary Object of all true faith. Faith is not believing that there is a God. All men and women, whether they acknowledge it or not, believe there is a God, that he is holy, and that they must meet him in judgment. Faith is not simply acknowledging the historic facts of Christs incarnation, obedience, death, and resurrection. You cannot be a believer and deny the historic facts of the gospel. But faith is not believing historic facts. And saving faith is not the embracing of gospel doctrine. Without question, that person is not saved and does not know God who does not believe the doctrine of the gospel. But we are not saved, we are not justified before God, by believing certain doctrines. No one has ever been justified, no sinner has ever been saved, by believing the doctrines of predestination, sovereign election, — effectual atonement, — irresistible grace, or any other. Saving faith does not trust facts or feelings, creeds or confessions, but a Person! — Abraham believed God! That is the issue, the only issue between men and God. Dost thou believe on the Son of God?
Third, He believed in the Lord: and he counted it to him for righteousness. Multitudes have jumped on this text like ducks on a June-bug, pointing to Abrams act of believing and saying that it was that act which was imputed to him for righteousness. Such doctrine is utterly blasphemous. It makes faith a work, an act of mans will, meritorious before God. It makes justification to be, not a matter of righteousness and justice, but a compromise, declaring that God accepts faith in the stead of righteousness and satisfaction. Nothing could be further from the truth.
Justification is a legal term. It has everything to do with law, and justice, and righteousness, and nothing to do with compromise (Rom 3:24-26).By mercy and truth iniquity is purged (Pro 16:6). In justification, we are declared right at law, right in the court of heaven. In justification, our sins are all blotted out, put away, and forgiven, upon the grounds of justice satisfied. In justification, we are made to be perfect before God, holy, blameless, utterly unreproveable. In justification, we are accepted in the Beloved, complete in Christ, who is made the righteousness of God unto us.
The act of believing has no more to do with the accomplishment of justification than the act of sinning. Our justification was accomplished by Christ, when he died at Calvary. Indeed, it was accomplished in the decree of God from eternity, and Gods elect are declared to be justified from eternity (Rom 8:28-30), justified in the Lamb slain from the foundation of the world.
We simply receive and experience the blessedness of justification by faith. Faith contributes nothing to the work of righteousness and the satisfaction of justice. Our righteousness was accomplished for us by Christs obedience unto death. It is that which was imputed to Abraham, not his act of believing; and it is that which is imputed to us for righteousness, not our act of believing. Our justification is by the Object of our faith, — Jehovah-tsidkenu The Lord our Righteousness — not by the act of our faith (Rom 5:19; 2Co 5:21). In fact, the Apostle Peter tells us plainly that our faith in Christ is the result, not the cause, of our justification (2Pe 1:1).
As C. H. Spurgeon put it, Faith cannot be its own righteousness, for it is the very nature of faith to look out of itself to ChristWe must look altogether away from ourselves to Christ alone, or we have no true faith at allTo say that faith becomes our righteousness is to tear the very bowels out of the gospel, and to deny the faith which has been once delivered to the saints.
Christ was delivered for our offences, and was raised again for our justification. Therefore being justified, (The comma belongs right here, not after faith.) by faith (This is the result.) we have peace with God through our Lord Jesus Christ (Rom 4:25 to Rom 5:1) The whole work of justification took place and was accomplished outside ourselves, by Christ alone (Rom 5:9-11).
Would you like to be justified before God? Would you like to go down to your house, like the publican, justified? Would you stand before God, from this day forward, in peace, being forever righteous, justified, freed from the debt of sin and the curse of Gods holy law? Would you like to silence that screaming conscience that torments your soul night and day? If you would be saved, if you would be justified, you must believe on the Lord Jesus Christ, just as Abraham did.
Abraham believed Gods promise of grace, salvation, and eternal life in Christ, preached to him in the gospel. Abraham believed Gods word concerning his Son. He believed that which was not possible, except by Gods own work. He believed that God would from his dead body and Sarahs dead womb, raise up a Son in whom they would have life (Rom 4:20-24). Abraham believed this word from God as the word of God to him (Eph 1:13; 1Jn 5:1; 1Jn 5:10-13).
Fuente: Discovering Christ In Selected Books of the Bible
am 2093, bc 1911
in: Gen 46:2, Num 12:6, 1Sa 9:9, Eze 1:1, Eze 3:4, Eze 11:24, Dan 10:1-16, Act 10:10-17, Act 10:22, Heb 1:1
Fear: Gen 15:14-16, Gen 26:24, Gen 46:3, Exo 14:13, Deu 31:6, 1Ch 28:20, Psa 27:1, Isa 35:4, Isa 41:10, Isa 41:14, Isa 43:1, Isa 43:5, Isa 44:2, Isa 44:8, Isa 51:12, Dan 10:12, Mat 8:26, Mat 10:28-31, Mat 28:5, Luk 1:13, Luk 1:30, Luk 12:32, Rev 1:17
thy shield: Deu 33:29, Psa 3:3, Psa 5:12, Psa 18:2, Psa 84:9, Psa 84:11, Psa 91:4, Psa 119:114, Pro 30:5
and thy: Deu 33:26-29, Rth 2:12, Psa 16:5, Psa 16:6, Psa 58:11, Psa 142:5, Pro 11:18, Lam 3:24, 1Co 3:22, Heb 13:5, Heb 13:6, Rev 21:3, Rev 21:4
Reciprocal: Gen 18:1 – appeared Gen 21:17 – fear Gen 24:12 – O Lord Gen 28:12 – he dreamed Gen 28:13 – I am Exo 3:12 – Certainly Exo 3:18 – met Deu 18:2 – the Lord 1Sa 3:21 – appeared 1Sa 25:29 – bound 2Sa 2:7 – let your 2Sa 22:3 – shield 2Sa 22:36 – the shield 2Ki 1:15 – be not afraid of him 2Ch 15:7 – your work Job 1:10 – an hedge Job 22:25 – the Almighty Psa 7:10 – My Psa 28:7 – shield Psa 89:18 – the Lord is Isa 51:2 – unto Abraham Jer 30:10 – fear Jer 39:17 – of whom Dan 7:1 – visions Joe 2:21 – Fear Mat 5:12 – for great Joh 10:35 – unto Act 27:24 – Fear not Rom 8:31 – If 2Co 4:17 – far Gal 4:7 – heir Eph 6:16 – the shield Col 3:24 – ye shall Heb 11:6 – a rewarder
Fuente: The Treasury of Scripture Knowledge
ABRAMS VISION
The word of the Lord came unto Abram in a vision.
Gen 15:1
Let us note three lessons in this vision; and
I. Increase of knowledge brings increase of sorrow.When the sun went down, we read, a horror, even a great darkness, fell on Abraham. When he first started for Canaan, he was very ignorant. He only knew he would possess the land. But now the pathway leading down through Egypt, and all the weariness and the waiting of four hundred years, were revealed to him by the voice of God. It was a sad though it was a glorious revelation. There came a shadow with that deepened knowledge. Abraham was not the first and not the last to learn the noble sorrow of all progress.
II. Note how Gods love allows no hurrythe iniquity of the Amorites is not yet full. Till the day came that their cup was running over, the seed of Israel should not possess the land. Not even for Israel would the Amorites be cut off, till the full hour of their doom had come. No life of any tribe must be abridged, even for the betterment of Gods elect. So do we see the impartiality of God; so do we learn the justice of His mercy: Gods love is so great it allows of no despair, but it is so holy it allows no hurry.
III. Where the furnace smokes there is a lamp that burns: the light of heaven is near us in our trouble. When the pall hangs heavy, and we move among the dead, with little to cheer us in the murky gloom, even then, close to the furnace is the lampthe presence of the covenant-keeping God.
Illustrations
(1) God is strangely condescending and tender. He makes His covenant with Abram; and a covenant is a promise which is ratified by a sign or token. He supports His words, as men need to support theirs, by a solemn religious sanction. And it is thus that He stoops to tie Himself with me, giving security that His stipulations shall be kept and fulfilled. By the sacrifice of Christ He confirms His greatest and sweetest assurances.
But it may be necessary to wait patiently for God. When Abram had slain the appointed victims, what followed? For a time, only silence and suspense. I may have to pass through Abrams experience. I must depend on Gods sovereign grace with unreserved submission. I may need to wrestle long before the answer comes. I may have to spend my tears apparently for naught. Yet only apparently.
For at last Gods promises are fulfilled. Perhaps through gloom and sorrow, like that thick darkness which girt Abram round, and which was symbolic of the sufferings awaiting his family. But fulfilled exceedingly above thought and hope.
(2) God ratified His promise by condescending to the outward habits and customs of the time. The Shekinah lamp passed between the parted pieces of the sacrifice as the contracting party would do. There were to be dark days of sin and defeat, of affliction and bondage, but there was one ray of comfort, on which all after generations based their life, They shall come hither again. And when God says it, Pharaoh cannot prevail.
Fuente: Church Pulpit Commentary
God’s Covenant with Abram
Gen 15:1-18
INTRODUCTORY WORDS
1. The dependency of God. When men make a covenant they may break their covenant. God’s covenants are certified.
God covenanted with Noah that there should never be another deluge. He placed His bow in the clouds as His pledge. Millenniums have passed and that covenant has never been broken.
God made His covenant to Abram that he should become a great nation and that all the earth should be blessed in him. That covenant has been verified to the last letter.
God reiterated His covenant to Abraham unto Isaac and unto Jacob. We stand amazed to see God still at work keeping His pledges to these patriarchs without the loss of a jot or tittle.
Would that all men manifested faith in God-a faith that knows no shadow of turning. God cannot lie. Ages have come and ages have gone; millions of men have lived and died, yet God’s Word goes on forever. Down through the ages He has proved Himself ture to every promise He has made. His Words have been “yea, and Amen”! Not one good thing hath failed.
2. The supremacy of God. One reason that God is dependable is that He is supreme. He is able to perform His will; He is powerful to accomplish His pledges. No power on earth or under the earth, no power in Heaven or hell can draw back His hand.
The elements are subject to His command. Sun, and moon, and stars are obedient to His voice. The winds and the waves are subject to His will. He speaks and the dead come forth. He utters His voice and the sun stands still.
The resources of earth and sky are all under His control. They stand ready to obey His voice and fulfil His pleasure. God can and does utilize all things to work out His plans. All of this makes God’s covenants as sure as God is supreme.
3. The love of God. If God were a heartless demagogue He might make and break His covenants at will. He might throw His pledges to the winds as some new whim displaced some old one. God, however, is holy and just; He is true and faithful. More than this, His covenants are manifestations of His love. God made covenants to men because men were the objects of His tender love. He sought their good, He undertook in their behalf.
4. The far-flung purposes of God. A covenant looks forward. It safeguards the future. It anticipates the plan of the Almighty through years, centuries and ages to come.
How wonderful it is to live under a covenant of promise, to look out into the distant vista of eternity and know that all is well! How wonderful it is to have assurance that cannot be denied, in a world of uncertainties and passing scenery to know that our destiny is fixed and rock-riven in the eternal covenants of the Lord God!
We are not “dreamers” hoping against hope; we are heirs of God, destined to obtain a sure inheritance. No cunning craftiness of men, no changing winds of misfortune can sweep away our eternal prospective. We are as sure of being glorified as if we had already experienced the translation of the saints and had taken our seats in the Heavens above.
I. AFTER THESE THINGS (Gen 15:1)
1. What were the things that had gone before? (1) Abram had delivered Lot. In this God saw the patriarch’s heart toward others. Whatever might be said, Abram was a large-spirited man. He did not live a selfish, self-centered life. When he heard that his nephew, Lot, was in trouble, he put forth to help him. (2) Abram had given tithes of all unto Melchizedek. Once more Abram’s true spirit was made plain. He thought of God as well as of Lot. He was liberally minded toward both, In all of this we observe that Abram did not live for himself alone. (3) Abram refused to make the arm of flesh his stay. He would not take the proffered goods of the king of Sodom. He would not become a servant of men.
2. What were the things that immediately ensued? (1) The Lord came to Abram in a vision. This was proof of God’s acceptance of His servant. God was pleased with the man who had stood so truly for Him. Does not God always set His seal upon the true heart who is willing to go all the way with the Lord in obedience? He does. (2) The Lord encouraged Abram. God said to Abram, “I am thy Shield.” A shield is a protection against the onslaughts of the enemy. A shield stands for Divine undertaking. We have nothing to fear if God only stands as a wall of fire between us and our enemies. (3) The Lord was Abram’s Reward. How significant the statement: “I am * * thy exceeding great Reward.” When God blesses, He blesses in a large way. He gives with benefits worthy of His bounty.
Here again is a promise for us. The Lord has promised to supply our needs according to the riches of His glory. Men might give a crust, He will give a loaf. Men might give a loaf, He will give fields waving with ripened grain. Men might give fields of grain, He will open the barns of Heaven and pour out a blessing that there shall not be room enough to receive. “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over.”
II. ABRAM’S COMPLAINT (Gen 15:2-3)
1. God’s promise to Abram. The Lord had told Abram that he should have a son. This promise unfulfilled would leave God’s other pledges to Abram also unfulfilled. For instance God had said to Abram: “I will make of thee a great nation.” And, again, “Unto thy seed will I give this land.” Yet again, “I will make thy seed as the dust of the earth.” Promises such as these we have noted were dependent on Abram having a son and heir.
2. Abram’s lack of faith. Before God Abram cried, “I go childless.” No son had been given to Abram, and as his age grew on apace, Abram naturally gave up the hope that he could ever have a child of his own.
Let us beware lest we limit the Holy One of Israel, lest we say in our heart that God is not able His wonders to perform, lest we excuse our unbelief by that camouflaging statement, that the day of miracles is past. Who said they were past? If they are past, it is because the day of unhesitating faith is past.
3. Unbelief seeks to help God out of His seeming trouble. Abram was overly kind toward God’s promises. He sought to evade the definiteness of God’s Word, by a subterfuge suggestion to the Almighty. Abram suggested that he would be willing to allow the eternal God to make the son of Eliezer (his aged servant) his heir, thus relieving God of further need of doing what He had promised to do. We have put this rather grotesquely in order to display the frailty of the human conception of God’s miracle-working power. Unto this hour many of us are prone to explain away and take the edge off of God’s promises by our unreadiness to believe that God is able to do what He says He will do.
III. THIS SHALL NOT BE THINE HEIR (Gen 15:3-4, f.c)
1. Unbelief frequently hinders God’s workings. For instance, we read of one place where Christ could do no mighty miracles because of their unbelief. The Lord even is said to have marveled because of their unbelief.
If it was by faith that the ancients obtained promises, it was by unbelief that they lost them. Unbelief really does limit God, so far as His personal undertakings in behalf of His own along many lines are concerned. “If thou believest.” “All things are possible to him that believeth.”
2. Unbelief does not and cannot weaken God’s power to work out His will. For instance, God has promised to set His King upon His holy hill of Zion. This pledge is not based upon man’s faith, but upon God’s power to perform. Therefore when the kings of earth and its rulers set themselves together, saying, “Let us * * cast away their cords from us,” He who sitteth in the Heavens will laugh at them and hold them in derision.
Men cannot withstand God. What God hath said, He will do. Though all men prove faithless, He remaineth faithful. Though they do not believe, their unbelief doth not and cannot make void the Word of God. Unbelief hinders God’s performance only where God’s doing is Divinely made dependent upon man’s faith.
IV. “AND HE BELIEVED IN THE LORD” (Gen 15:5-6)
1. God’s tender dealings with a hesitating saint. We stand amazed at God’s tenderness. Abram had questioned God’s power to perform His promises; Abram had even offered to accept a compromise, by making Eliezer’s son his heir. Yet, not one word of rebuke fell from the lips of God, save that the Lord replied, “This shall not be thine heir.”
Then what did God do? Jehovah brought Abram 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.”
Perhaps we need to get out under the heaven and lift up our eyes toward the myriad of twinkling worlds. Perhaps we need to set our telescope upward, that we may see the very milky way changed into a countless host of heavenly bodies moving on in space. If we could only grasp the handiwork of the Infinite, we might believe Him able to work His will among the finite men of earth.
2. God’s unalterable promise. As Abram gazed at the starry heavens, God said, “So shall thy seed be.” God did not lessen His Word to conform it to Abram’s weakening faith. God moved to lift up Abram’s faith to His unalterable and unchanging pledge.
What have the centuries proved? The seed of Abraham, bearing their peculiar mark of racial identity are still among us, a mighty people holding the balance of power among the nations in the realm of finance and education, as well as in many places of affluence. Yet, this is not all. The age to come will see this people restored and blessed under their Messiah, and filling the world with glory.
3. Abram believed in the Lord. It was enough. As God spoke to Abram, the aged man’s faith grew with leaps and bounds. Doubt and unbelief took wing, as faith came home to dwell. Abram against hope, believed, hoping. He had no more human possibility of having a son and heir than he had before God had spoken. However, Abram took his eyes off of conditions and placed them on God.
V. COUNTED TO HIM FOR RIGHTEOUSNESS (Gen 15:6, l.c.)
1. The faith that pleases God. One of the great chapters of the Bible is the eleventh of Hebrews. That chapter is the story of God’s galaxy of Faith heroes. In it is found, among others, the name of Abraham. The outstanding feature of the whole chapter is that the men and the women obtained a good report through faith. They had the faith that pleased God; indeed without their kind of faith it is impossible to please God.
The “faith” that pleases God is not alone the faith that believes God, but the faith which believes that He is the Rewarder of those who diligently seek Him. These worthies of old all believed that what God had said He would do,
2. How God responds to the faith which pleases. Him. In the case of Abram we read, “He counted it to him for righteousness.” God saw in Abram’s faith, more than we might see in it. God saw a faith that counted a promise fulfilled with nothing in view to the natural eye that might fulfil it. God saw a faith that was willing to trust God’s promise without lifting a hand. He who had at first sought to seek Eliezer’s help in order to make possible a partial fulfilment of God’s promise was now willing to trust God apart from all human manipulations. This is truly the faith which saves. The sinner who seeks to add anything to his faith by way of self worth or works has fallen from grace, and knows nothing of true faith.
The faith which is counted unto us for righteousness is a faith which accepts the atonement apart from any additions or subtractions. It believes in the fact of eternal life as an accomplished fact already secured, even before the gates of Heaven are opened for entrance.
VI. “WHEREBY SHALL I KNOW THAT I SHALL INHERIT IT?” (Gen 15:8)
1. Abram’s question had to do with the land and not with the seed. By faith Abram believed God concerning the birth of Isaac and the enlargement of his seed. Abram, however, was given a further promise. It was that the Lord who had brought him out of Ur would give unto him the land of promise to inherit it. Abram sought some seal from God relative to the future of his son and heir, and the land which they should inherit.
2. God’s response to Abram was explicit. (1) A sacrifice was to be made. This sacrifice included a heifer, a she-goat, a ram, a turtledove and a pigeon. These were to be slain, divided into parts and laid each piece one against another, with the exception of the bird. When the fowls came down upon the carcasses, Abram drove them away. When, however, the sun was setting, a deep sleep fell on Abram; and, lo, an horror of great darkness. (2) God’s covenant was established. When the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. This was God’s method of establishing with Abram His covenant.
3. God’s response to Abram’s question was now given. The Lord told Abram that his seed should be a stranger in a land that was not theirs, that they should serve strangers and be afflicted by them for four hundred years. God told Abram, moreover, that He would judge that nation and afterward that Abram’s seed should come out with great substance.
Abram, himself, was to go to his fathers in peace, and be buried in a good old age. It was in the fourth generation that his seed was to come hither again.
Thus did God assure Abram and thus did Abram believe in God. From that day Abram knew that unto his seed the land from the Nile to the Euphrates had been given to them.
VII. ABRAHAM RECKONED HIMSELF A STRANGER AND A PILGRIM (Heb 11:8-10)
1. Looking for a City whose Builder and Maker is God. Abraham realized that he personally would never inherit the land which was given unto him and to his seed. He, along with his son Isaac and grandson Jacob lived together reckoning themselves but strangers and pilgrims. The fact that their inheritance was not of immediate possession in no wise disrupted their faith. They, themselves, preferred God’s great eternal city to any city which they might build. Here is a lesson for all of us. Our ardor of faith and hope should never be dimmed because we have in this age and world a pathway of thorns instead of roses. In the world we are promised tribulation. What, however, do we care? We along with Abraham are living, looking for that Blessed Hope and the Glorious Appearing of our Lord and Saviour.
2. That through great tribulation we must enter in. As the darkness shrouded Abraham with horror on that great and memorable night, he realized that the pathway which Israel was destined to travel to her promised inheritance was a pathway of sorrows. It was a Bridge of Sighs, and a “Via Dolorosa.”
The testings which befell the chosen race were sent unto them to prove them and to discover what was in them and whether they would fully keep God’s commandments or no.
That was a wonderful day after the travails in Egypt, when Israel stood on the other side of the Red Sea, and they with Moses and Miriam sang their songs of victory and of deliverance.
That was another day, after forty years, when Israel stood on the far side of the Jordan entering into the promised land. As the walls of Jericho fell down flat an exultant shout of praise rent the heavens.
It will be a glorious day when the saints are gathered Home; when the sorrows and the sighs of earth pass into the songs and shouting of Heaven. Tears will be turned into triumph as we stand clothed in white robes at the marriage of the Lamb.
AN ILLUSTRATION
Abraham believed God when he could not see.
“‘We should not expect to see a reason for everything which we believe, for many doctrines are mysteries, and we must receive them as we do pills. We do not chew pills, but swallow them; and so we must take these truths into our souls upon the credit of the revealer.’ This indeed is true faith-this taking truth upon trust because of the Divine authority of the revelation which contains it. We are persuaded that the Lord cannot lie, and so we believe, for this sole reason, that ‘thus saith the Lord,’ Why should we chew the pill by wishing to know more than is revealed? Must our Father explain everything to us on pain of not being believed if He reserves any point in His proceedings? Would not such a demand savor more of a proud, rebellious spirit than of humble, childlike love? Has a man any faith in God if he will believe no more than his reason proves?
Many a truth when taken into the soul as a whole has proved to be very sweet to the heart. We could not understand it; but no sooner had we believed it than we were conscious of its delightful influence upon the inner nature. Who can understand the twofold nature of our Lord’s Person, or the doctrine of the Trinity in Unity, or the predestination which does not violate free agency? And yet what a delight these truths create in minds which cheerfully accept them. My soul, thou canst not know or understand all things, else wert thou omniscient, and that is the prerogative of God alone. Be it thine therefore, to believe the testimony of thy God, and then his omniscience will be all at thy disposal. He will teach thee what else thou couldst never learn, if thou art but willing to sit at His feet and receive of Sis Word. We sometimes speak of a scholarly man; in the best sense every Christian should be scholarly; that is, willing to be a scholar.”-C. H. S.
Fuente: Neighbour’s Wells of Living Water
God’s Promise To Protect
Abram may have faced threats from those around him, but God assured him that he was his shield ( Gen 15:1 ). That is, God stood ready to protect him like a shield would in battle. Israel received a similar promise ( Deu 33:29 ; Psa 7:10 ; Pro 2:6-7 ; Pro 30:5 ). David, while fleeing from Absalom, relied on God’s ability to protect him ( Psa 3:3 ).
God’s promise of protection evidently reminded Abram he did not have any children. He evidently grew impatient to know how God would keep his promise of making him a great nation. In fact, he complained to God because he did not have a child as promised. He wondered if his steward, Eliezer, would be his heir (15:2-3). God eased his doubts by telling him it would be his own seed (15:4-5).
The Lord also told Abram he would give the land to him. As one proof the promise would be fulfilled, God made a covenant with Abram (15:6-11). Further, God foretold the four hundred years of bondage Abram’s descendants would experience in Egypt. The Lord promised to bring them out with great possessions. He then clearly stated the borders of the land Abram’s seed would possess (15:12-21).
Fuente: Gary Hampton Commentary on Selected Books
Gen 15:1. After these things 1st, After that act of generous charity which Abram had done, in rescuing his neighbours, God made him this gracious visit. 2d, After that victory which he had obtained over four kings: lest Abram should be too much elevated with that, God comes to tell him he had better things in store for him. The word of the Lord came unto Abram That is, God manifested himself to Abram; in a vision Which supposes that Abram was awake, and had some sensible token of the presence of the divine glory saying, Fear not, Abram Abram might fear lest the four kings he had routed should rally and fall upon him. No, saith God, fear not: fear not their revenge, nor thy neighbours envy; I will take care of thee. I am thy shield Or, emphatically, I am a shield to thee, present with thee, actually defending thee. The consideration of this, that God himself is a shield to his people, to secure them from all destructive evils, a shield ready to them, and a shield round about them, should silence all perplexing fears. And thy exceeding great reward Not only thy rewarder, but thy reward. God himself is the felicity of holy souls; he is the portion of their inheritance, and their cup.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Gen 15:1. The Word of the Lordthe glorious person of the Messiah, the Angel of the covenant, came in his own name, Jehovah, God. He came with the full powers of future ages in his hand; the power to cause nations to descend from two persons, Abraham and Sarah, who were as good as dead. He came in after ages and spake to the prophets, to Moses, to Samuel, and the rest, talking, reasoning, and expostulating with them. He is the WORD made flesh, and so called because he spake to man. The objects of Gods appearance to man were worthy of his special interposition; it was to support Abraham with promises, against invasion and war; to renew the covenant, whose blessings are here called the exceeding great reward, not of debt, but of grace. The mythology of all nations is agreed, that God really spake to the first fathers of the human kind.
Gen 15:6. Abram believed in the Lord, and the Lord was graciously pleased to account this full consent of heart for righteousness. The exposition of St. Paul is, that by faith he became heir of the righteousness of faith, or the righteousness which is of God by faith; that is, all the blessings of the Messiahs kingdom; the righteousness which God should rain down from heaven, the gift of Christ, with pardon, adoption, and eternal life. Thus Abraham was justified by faith only; but the perfection of his faith was demonstrated by works, when he had offered up Isaac his son.
Gen 15:9. Take me a heifer of three years old. The Jews paid great attention to this sacrifice. The young cow, then in the perfection of its nature, was a whole burnt-offering for the expiation of original and actual sin. The goat took away the daily sin. The ram, partly ate, and partly burned, was, with the dove, a peace-offering. This is a full oblation; for God, on this disclosure of futurity, would not be approached with a defective sacrifice.
Gen 15:10. Divided. It was a custom among the Chaldeans, and also among the Greeks, to divide the pieces of the victims and pass between them, when they made a covenant, and when they purified an army. Israel did so at Horeb. Jer 34:18. And in the present instance the Lord himself passed between the parts; and by this solemn act men consented to be cut in pieces like the victims, if they should ever violate the covenant.
Gen 15:13. Four hundred years. These are reckoned from the birth of Isaac. Thence to the birth of Jacob 60 years to Jacobs going into Egypt 130 to the death of Jacob 17 to the death of Joseph 53 to the birth of Moses 90 to the exodus from Egypt 80 Total 430 years.
Gen 15:15. Thou shalt go. Abrahams going to his fathers is here distinguished from his being buried; and as his body was not interred in the sepulchre of his fathers, the text must imply that his soul should be associated with them in paradise. Here then is a promise of life and immortality, which was afterwards fully demonstrated by our Lords resurrection from the dead, and ascension to glory.
Gen 15:16. Not yet full. Our Saviour said to the Jews, Fill ye up then the measure of your fathers. Mat 23:32. The Assyrian empire was weighed in the balances; her years were numbered, and her power finished. Dan 5:27. Divine justice is administered by counsel, by weight, and by measure: the day of the wicked is sure to come.
Gen 15:18. The land being promised to Abraham, from the Nile to the Euphrates, is thought by Irenus to be a prediction of the spiritual seed, in the glorious millenium. Lib. 5. cap. 32. Others fix Sichor as the boundary of the promised land. Isa 27:12-13.
Gen 15:19. The Cadmonites. Of this race was Cadmus, if not the Cadmus of Moses, who came from Phnicia into Greece, and brought with him the greek alphabet of sixteen letters. He and his wife Hermione, are made by pagan fable to be turned into serpents, emblems of immortality. The name Hevaeus, Hivite in scripture, Cadmonite, comes from snake, in Hebrew. Cadmus was son of Agenor, a descendant of Canaan, son of Ham, whom the Greeks call Agenor, and Mercury their deity, from his commencement of the trade of a merchant. Europa, daughter of Agenor, is said to have been carried away to Crete by Jupiter; and from her the name of Europe is derived. Dr. Stukeleys Palographia Sacra.
Gen 15:20. The Hittite. See Note, Eze 16:3. The orthography which terminates in ite is injudicious.
REFLECTIONS.
Was Abraham discouraged after vanquishing the Assyrian kings, as much as Elijah was dispirited, after slaying the prophets of Baal? Perhaps he expected the Assyrians to return, as Elijah expected a second exile from Jezebels oath. God therefore promised to be his shield against all his foes, and his exceeding great reward. Good men have sometimes moments of weakness and fear. One is tempted, another is low-spirited in the day of trouble. But God supports them with promises, which at all times are great and precious; and doubly so when seasonably applied to the mind by the Holy Spirit. Let us hold fast every promise which comes to the mind, and by so doing we honour the faithful God, and anticipate our salvation and eternal joy.
Was Abraham discouraged because he had no son? God approached him in the moment of trouble, for he is often nearest when we think him negligent of our cause. But how awful, how sanctifying is Gods approach to man! He purges his sin with a full oblation, he draws near in volumes of fire, smoke and flame, to covenant with a worm: the terrors of vision seize the affrighted soul of the patriarch, and futurity stands disclosed. How great is the pity and condescension of God to the weakness of man! He seems to indulge us in the time of weakness and temptation beyond what he has promised. Oh that our hearts might never more distrust his care.
Did God on this occasion renew and enlarge his promises? Then every man who ventures on those promises to seek a better country may expect support and help from God equal to his day. He will applain our path as we proceed; he will unfold new prospects of his grace, and gently lead us by the hand.
But did God assign a reason for his delay? Ah, yes: and an awful reason too. The iniquity of the Amorite is not yet full. And does he measure the iniquity of men, and of nations? He does; and when that measure is full he will suddenly mete out their punishment: and it shall be the heavier for being long delayed. What an argument to speedy repentance! What an argument of terror and alarm, that the sinner may remember and turn to the Lord; lest going on secure in his sins, vengeance should come upon him in an hour when he is not aware.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Genesis 15
“After these things, the word of the Lord came unto Abram in a vision, saying, Fear not, Abram. I am thy shield, and thy exceeding great reward.” The Lord would not suffer His servant to be a loser, by rejecting the offers of this world. It was infinitely better for Abraham to find himself hidden behind Jehovah’s shield, than to take refuge beneath the patronage of the king of Sodom; and to be anticipating his “exceeding great reward,” than to accept “the goods” of Sodom. The position into which Abraham is put, in the opening verse of our chapter, is beautifully expressive of the position into which every soul is introduced by the faith of Christ. Jehovah was his “shield,” that He might rest in Him; Jehovah was his “reward,” that he might wait for Him. So with the believer now: he finds his present rest, his present peace, his present security, all in Christ. No dart of the enemy can possibly penetrate the shield which covers the weakest believer in Jesus.
And then, as to the future, Christ fills it. Precious portion! Precious hope! A portion which can never be exhausted: a hope which will never make ashamed. Both are infallibly secured by the counsels of God, and the accomplished atonement of Christ. The present enjoyment thereof is by the ministry of the Holy Ghost who dwells in us. This being the case, it is manifest that if the believer is pursuing a worldly career, or indulging in worldly, or carnal desires, he cannot be enjoying either the “shield” or the “reward. If the Holy Ghost is grieved, He will not minister the enjoyment of that which is our proper portion – our proper hope. Hence, in the section of Abraham’s history now before us, we see that when he had returned from the slaughter of the kings, and rejected the offer of the king of Sodom, Jehovah rose before his soul in the double character, as his “Shield and his exceeding great reward. Let the heart ponder this, for it contains a volume of deeply practical truth. We shall now examine the remainder of the chapter.
In it we have unfolded to us the two great principles of sonship and heirship. “And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and lo, one born in my house is mine heir.” Abraham desired a son, for he knew, upon divine authority, that his “seed” should inherit the land. (Gen. 13: 15) Sonship and heirship are inseparably connected in the thoughts of God “He that shall come forth out of thine own bowels shall be thine heir.” Sonship is the proper basis of everything; and, moreover, it is the result of God’s sovereign counsel and operation, as we read in James, “of his own will begat he us.” Finally, it is founded upon God’s eternal principle of resurrection. How else could it be? Abraham’s body was “dead;” wherefore, in his case, as in every other, sonship must be in the power of resurrection. Nature is dead, and can neither beget nor conceive ought for God. There lay the inheritance stretching out before the patriarch’s eye, in all its magnificent dimensions; but where was the heir? Abraham’s body and Sarah’s womb alike answered “death.” But Jehovah is the God of resurrection, and, therefore, a “dead body” was the very thing for Him to act upon. Had nature not been dead, God should have put it to death ere He could fully show Himself. The most suitable theatre for the living God is that from which nature, with all its boasted powers and empty pretensions, has been totally expelled by the sentence of death. Wherefore, God’s word to Abraham was, “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.” When the God of resurrection fills the vision there is no limit to the soul’s blessing, for He who can quicken the dead, can do anything.
“And he believed in the Lord, and he counted it unto him for righteousness.” The imputation of righteousness to Abraham is, here, founded upon his believing in the Lord as the Quickener of the dead. It is in this character that He reveals Himself in a world where death reigns; and when a soul believes in Him, as such, it is counted righteous in His sight. This necessarily shuts man out, as regards his co-operation, for what can he do in the midst of a scene of death? Can he raise the dead? Can he open the gates of the grave? Can he deliver himself from the power of death, and walk forth, in life and liberty, beyond the limits of its dreary domain? Assuredly not. Well, then, if he cannot do so, he cannot work out righteousness, nor establish himself in the relation of sonship. “God is not the God of the dead, but of the living,” and, therefore, so long as a man is under the power of death, and under the dominion of sin, he can neither know the position of a son, nor the condition of righteousness. Thus, God alone can bestow the adoption of sons, and He alone can impute righteousness, and both are connected with faith in Him as the One who raised up Christ from the dead.
It is in this way that the apostle handles the question of Abraham’s faith, in Romans 4, where he says, “It was not written for his sake alone, that it was imputed unto him; but for us also to whom it shall be imputed, if We believe on him that raised up Jesus our Lord from the dead.” Here, the God of resurrection is presented “to us also,” as the object of faith, and our faith in Him as the alone ground of our righteousness. If Abraham had looked up into heaven’s vault, spangled with innumerable stars, and then looked at “his own body now dead,” how could he ever grasp the idea of a seed as numerous as those stars? Impossible. But he did not look at his own body, but at the resurrection power of God, and, inasmuch as that was the power which was to produce the seed, we can easily see that the stars of heaven and the sand on the sea-shore are but feeble figures indeed; for what natural object could possibly illustrate the effect of that power which can raise the dead ?
So also, when a sinner hearkens to the glad tidings of the gospel, were he to look up to the unsullied light of the divine presence, and then look: down into the unexplored depths of his own evil nature, he might well exclaim, How can I ever get thither? How can I ever be fit to dwell in that light? Where is the answer? In himself? Nay, blessed be God, but in that blessed! One, who travelled from the bosom to the cross and the grave, and from thence to the throne, thus filling up, in His Person and work, all the space between those extreme points. There can be nothing higher than the bosom of God – the eternal dwelling-place of the Son; and there can be nothing lower than the cross and the grave; but, amazing truth! I find Christ in both. I find Him in the bosom, and I and Him in the grave. He went down into death in order that He might leave behind Him, in the dust thereof, the full weight of His people’s sins and iniquities. Christ, in the grave, exhibits the end of everything human – the end of sin – the full limit of Satan’s power. The grave of Jesus forms the grand terminus of death. But resurrection takes us beyond this terminus, and constitutes the imperishable basis on which God’s glory and man’s blessing repose for ever. The moment the eye of faith rests on a risen Christ, there is a triumphant answer to every question as to sin, judgement, death, and the grave. The One who divinely met all these, is alive from the dead; and has taken His seat at the right hand of the majesty in the heavens; and, not only so, but the Spirit of that risen and glorified One, in the believer, constitutes him a son. He is quickened out of the grave of Christ: as we read, “and you, being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses.” (Col. 2: 13)
Hence, therefore, sonship, being founded on resurrection, stands connected with perfect justification – perfect righteousness – perfect freedom from everything which could, in any wise, be against us. God could not have us in His presence with sin upon us. He could not suffer a single speck or stain of sin upon His sons and daughters. The father could not have the prodigal at His table with the rags of the far country upon him. He could go forth to meet him in those rags. He could fall upon his neck and kiss him, in those rags. It was worthy, and beautifully characteristic of his grace so to do; but then to seat him at his table in the rags would never do. The grace that brought the father out to the prodigal, reigns through the righteousness which brought the prodigal in to the father. It would not have been grace had the father waited for the son to deck himself in robes of his own providing; and it would not have been righteous to bring him in in his rags; but both grace and righteousness shone forth in all their respective brightness and beauty when the father went out and fell on the prodigal’s neck; but yet did not give him a seat at the table until he was clad and decked in a manner suited to that elevated and happy position. God, in Christ, has stooped to the very lowest point of man’s moral condition, that, by stooping He might raise man to the very highest point of blessedness, in fellowship with Himself. From all this, it follows, that our sonship, with all its consequent dignities and privileges, is entirely independent of us. We have just as little to do with it as Abraham’s dead body and Sarah’s dead womb had to do with a seed as numerous as the stars which garnish the heavens, or as the sand on the seashore. It is all of God. God the Father drew the plan, God the Son laid the foundation, and God the Holy Ghost raises the superstructure; and on this superstructure, appears the inscription, “THROUGH GRACE, BY FAITH, WITHOUT WORKS OF LAW’
But, then, our chapter opens another most important subject to our view, namely, heirship. The question of sonship and righteousness being fully settled – divinely and unconditionally settled, the Lord said unto Abraham, “I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.” Here comes out the great question of heirship, and the peculiar path along which the chosen heirs are to travel ere they reach the promised inheritance. “If children, then heirs, heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.” Our way to the kingdom lies through suffering, affliction, and tribulation; but, thank God, we can, by faith, say,” the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. And further, we know that “our light affliction which is but for a moment, worketh out for us a far more exceeding and eternal weight of glory.” Finally, “we glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope.” It is a high honour and a real privilege to be allowed to drink of our blessed Master’s cup, and be baptised with His baptism; to travel in blest companionship with Him along the road which leads directly to the glorious inheritance. The Heir and the joint-heirs reach that inheritance by the pathway of suffering.
But let it be remembered that the suffering of which the joint-heirs participate has no penal element in it. It is not suffering from the hand of infinite justice, because of sin; all that was fully met on the cross, when the divine victim bowed His sacred head beneath the stroke. “Christ also hath once suffered for sins,” and that “once,” was on the tree and nowhere else. He never suffered for sins before and He never can suffer for sins again. “Once, in the end of the world, (the end of all flesh,) hath he appeared to put away sin, by the sacrifice of himself.” “Christ was once offered.”
There are two ways in which to view a suffering Christ: first, as bruised of Jehovah; secondly, as rejected of men. In the former, He stood alone; in the latter, we have the honour of being associated with Him. In the former, I say, He stood alone, for who could have stood with Him? He bore the wrath of God alone; He travelled in solitude, down into “the rough valley that had neither been eared nor sown,” and there He settled, for ever, the question of our sins. With this we had nothing to do, though to this we are eternally indebted for everything. He fought the fight and gained the victory, alone; but He divides the spoils with us. He was in solitude in the horrible pit and miry clay;” but directly He planted His foot on the everlasting “rock of resurrection, He associates us with Him. He uttered the cry alone; He sings the “new song” in company. (Ps. 40: 2, 3)
Now, the question is, shall we refuse to suffer from the hand of man with Him who suffered from the hand of God for us That it is, in a certain sense. a question is evident, from the Spirit’s constant use of the word “IF” in connection with it. “If so be we suffer; If, with him.” “If we suffer, we shall reign.” There is no such question as to sonship. We do not reach the high dignity of sons through suffering, but through the quickening power of the Holy Ghost, founded on the accomplished work of Christ, according to God’s eternal counsel. This can never be touched. We do not reach the family through suffering. The apostle does not say, “that ye may be counted worthy of the family of God for which ye also suffer.” They were in the family already; but they were bound for the kingdom; and their road to that kingdom lay through suffering; and not only so, but the measure of suffering for the kingdom would be according to their devotedness and conformity to the King. The more like we are to Him, the more we shall suffer with Him; and the deeper our fellowship with Him in the suffering, the deeper will be our fellowship in the glory. There is a difference between the house of the Father and the kingdom of the Son: in the former, it will be a question of capacity; in the latter, a question of assigned position. All my children may be round my table, but their enjoyment of my company and conversation will entirely depend on their capacity. One may be seated on my knee, in the full enjoyment of his relationship, as a child, yet perfectly unable to comprehend a word I say; another may exhibit uncommon intelligence in conversation, yet not be a whit happier in his relationship than the infant on my knee. But when it becomes a question of service for me, or public identification with me, it is, evidently, quite another thing. This is but a feeble illustration of the idea of capacity in the Father’s house, and assigned position in the kingdom of the Son.
But let it be remembered that our suffering with Christ is not a yoke of bondage, but a matter of privilege; not an iron rule, but a gracious gift; not constrained servitude, but voluntary devotedness. “Unto you it is given, in the behalf of Christ, not only to believe on him, but also to suffer for his sake.” (Phil. 1: 29) Moreover, there can be little doubt but that the real secret of suffering for Christ is to have the heart’s affections centred in Him. The more I love Jesus, the closer I shall walk with Him, and the closer I walk with Him, the more faithfully I shall imitate Him, and the more faithfully I imitate Him, the more I shall suffer with Him. Thus it all flows from love to Christ; and then it is a fundamental truth that” we love him because he first loved us.” In this, as in everything else, let us beware of a legal spirit; for it must not be imagined that a man, with the yoke of legality round his neck, is suffering for Christ; alas ! it is much to be feared that such an one does not know Christ; does not know the blessedness of sonship; has not yet been established in grace; is rather seeking to reach the family by works of law, than to reach the kingdom by the path of suffering.
On the other hand, let us see that we are not shrinking from our Master’s cup and baptism. Let us not profess to enjoy the benefits which His cross secures, while we refuse the rejection which that cross involves. We may rest assured that the road to the kingdom is not enlightened by the sunshine of this world’s favour, nor strewed with the roses of its prosperity. If a Christian is advancing in the world, he has much reason to apprehend that he is not walking in company with Christ. “If any man serve me, let him follow me; and where I am, there shall also my servant be.” What was the goal of Christ’s earthly career? Was it an elevated, influential position in this world? By no means. What then? He found His place on the cross, between two condemned malefactors. “But,” it will be said, “God was in this.” and yet man was in it likewise; and this latter truth is what must inevitably secure our rejection by the world, if only we keep in company with Christ. The companionship of Christ, which lets me into heaven, casts me out of earth; and to talk of the former, while I am ignorant of the latter, proves there is something wrong. If Christ were on earth, now, what would His path be? Whither would it tend Where would it terminate? Would we like to walk with Him? Let us answer those enquiries under the edge of the word, and under the eye of the Almighty; and may the Holy Ghost make us faithful to an absent – a rejected – a crucified Master. The man who walks in the Spirit will be filled with Christ; and, being filled with Him, he will not be occupied with suffering, but with Him for whom he suffers. If the eye is fixed on Christ, the suffering will be as nothing in comparison with the present joy and future glory.
The subject of heirship has led me much further than I intended; but I do not regret it, as it is of considerable importance. Let us now briefly glance at the deeply significant vision of Abraham as set forth in the closing verses of our chapter. “And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram, know of a surety, that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years: and also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance…..And it came to pass, that, when the sun went down, and it was dark, behold, a smoking furnace, and a burning lamp that passed between those pieces.”
The entire of Israel’s history is summed up in those two figures, the “furnace” and the “lamp.” The former presents to us those periods of their history in which they were brought into suffering and trial; such, for example, as the long period of Egyptian bondage, their subjection to the kings of Canaan, the Babylonish captivity, their present dispersed and degraded condition. During all these periods they may be considered as passing through the smoking furnace. (See Deut. 4: 20; 1 Kings 8: 51; Isa. 48: 10.)
Then, in the burning lamp, we have those points in Israel’s eventful history at which Jehovah graciously appeared for their relief, such as their deliverance from Egypt, by the hand of Moses; their deliverance from under the power of the kings of Canaan, by the ministry of the various judges; their return from Babylon, by the decree of Cyrus; and their final deliverance, when Christ shall appear in His glory. The inheritance must be reached through the furnace; and the darker the smoke of the furnace, the brighter and more cheering will be the lamp of God’s salvation. Nor is this principle confined merely to the people of God, as a whole; it applies, just as fully, to individuals. Who have ever reached a position of eminence as servants, have endured the furnace before they enjoyed the lamp. “An horror of great darkness” passed across the spirit of Abraham. Jacob had to endure twenty-one years of sore hardship, in the house of Laban. Joseph found his furnace of affliction in the dungeons of Egypt. Moses spent forty years in the desert. Thus it must be with all God’s servants. They must be “tried” first, that, being found “faithful,” they may be “put into the ministry.” God’s principle, in reference to those who serve Him, is expressed in those words of St. Paul, “not a novice, lest being lifted up with pride, he fall into the condemnation of the devil.” (1 Tim 3: 6)
It is one thing to be a child of God; it is quite another to be a servant of Christ. I may love my child very much, yet, if I set him to work in my garden, he may do more harm than good. Why? Is it because he is not a dear child? No; but because he is not a practised servant. This makes all the difference. Relationship and office are distinct things. Not one of the Queen’s children is, at present, capable of being her prime minister. It is not that all God’s children have not something to do, something to suffer, something to learn. Undoubtedly they have; yet it ever holds good, that public service and private discipline are intimately connected in the ways of God. One who comes forward much, in public, will need that chastened spirit, that matured judgement, that subdued and mortified mind, that broken will, that mellow tone, which are the sure and beautiful result of God’s secret discipline; and it will, generally, be found that those who take a prominent place without more or less of the above moral qualifications, will, sooner or later, break down.
Lord Jesus, keep thy feeble servants very near unto thine own Most Blessed Person, and in the hollow of thine Hand!
Fuente: Mackintosh’s Notes on the Pentateuch
Gen 12:1 to Gen 25:18. The Story of Abraham.In this section the three main sources, J. E, P are present. Gunkel has given strong reasons for holding that J is here made up of two main sources, one connecting Abraham with Hebron, the other with Beersheba and the Negeb. The former associates Abraham with Lot. (For details, see ICC.) On the interpretation to be placed on the figures of Abraham and the patriarchs, see the Introduction. The interest, which has hitherto been diffused over the fortunes of mankind in general, is now concentrated on Abraham and his posterity, the principle of election narrowing it down to Isaac, Ishmael being left aside, and then to Jacob, Esau being excluded.
Fuente: Peake’s Commentary on the Bible
THE PROMISE OF GOD AND ITS CONFIRMATION
Abram having proven that he was not seeking gain for himself, but depending on the God of heaven and earth, then the Lord gives him His word of wonderful encouragement, “Do not be afraid, Abram, I am your shield, your exceedingly great reward” (v.11). It is not simply that God would protect him and reward him, but rather that the Lord Himself was his protection and the Lord Himself his reward. Abram therefore was not merely to have confidence in what God would do for him, but to have confidence in God Himself. The Lord may allow circumstances to test us severely as to such things, but however adverse the circumstances, God’s faithfulness and grace remain. Therefore, just as Abram had no reason for fear, so this is true for every believer: he may confide at all times in the Lord, and find the Lord Himself a wonderful reward as well as protection.
However, Abram’s circumstances pressed deeply on his soul at this time, so that in responding to the Lord, he did not rise to the level to which God sought to lift him. He answers, “Lord God, what will You give me, seeing I go childless, and the heir of my house is Eliezer of Damascus?” Though God had promised him many descendants in Chapter 13:16, yet, as he says, God had not given him any offspring (v.3). He was no longer a young man and did not see any prospect of having a son.
But rather than reproving his lack of faith, God encourages his faith by telling him that Eliezer would not be his heir, “but one who will come forth from your own body shall be your heir” (v.4). God’s promise was absolute, though it took longer to fulfil than Abram expected. Then God brought Abram outside and directed his eyes toward heaven. Could he count the stars? He did not tell Abram at the time that he could only see a very small percentage of the number of stars actually in the heavens, but tells him that his descendants would be as the stars (v.5).
Previously God had told him that He would make his descendants “as the dust of the earth” (ch.13:16). Thus there was to be both an earthly “seed of Abram” and a heavenly seed. God had wonderful purposes in view, higher than Abram would naturally understand. Yet we are told here (v.6) that “he believed in the Lord, and He reckoned it to him as righteousness” (NASB).
This expression “reckoned as righteousness” beautifully describes the truth of justification. Though in the flesh we are all far from righteous, yet God delights to count one righteous who has true faith in the Lord Jesus Christ. Though Christ had not yet come in Abraham’s day, yet the Lord Jesus says in Joh 8:56, “Abraham rejoiced to see my day, and he saw it and was glad.” Abram’s faith in the living God was faith in the Lord Jesus, for Jesus is God. No doubt he did not know much concerning Christ, but it is not knowledge that justifies: God justifies by faith.
The basis of all blessing for the believer is in the fact of who God is. This is the reason that God reminds Abram in verse 7, “I am the Lord who brought you out of Ur of the Chaldees, to give you this land to inherit it.” Thus Abram is encouraged to have fullest confidence in the living God and in what He says.
Yet Abram feels that his faith requires the help of some confirmation of the promise of God, for he asks, “Lord God, how shall I know that I will inherit it?” Surely God’s word was enough, was it not? Yet we are all slow to fully rest in the perfect truth and reliability of that word alone. Later Abram had no difficulty in doing this, as Rom 4:19-21 shows, and his faith is beautifully seen in Heb 11:17-19. But his faith had by then been strengthened by God’s encouragements.
Such encouragement is now given him beginning with verse 9. The absolute assurance of blessing for anyone is based upon the value of the sacrifice of Christ. Therefore God tells Abram to bring a three year old heifer, a three year old female goat, a three year old ram, a turtledove and a young pigeon. These are all important pictures of the sacrifice of Christ, each one indicating a different aspect of the value of that sacrifice. But the three cases of three-year old animals are intended to specially emphasize the resurrection of Christ. His sufferings and death are of infinitely great value in atoning for the guilt of our sins; but His resurrection is just as vital a matter, for it is this that proves God’s acceptance of the sacrifice. Without this we could have no assurance that our sins are forgiven, but every genuine believer may be absolutely positive that he is accepted by God because Christ has been raised and glorified at God’s right hand as the Representative of all those who are redeemed by His blood.
The heifer speaks of the faithful service of the sacrifice of Christ; the female goat speaks of its substitutionary value; and the ram of the devotion or submission of that wonderful offering. All of these are good to meditate upon, for they are all of vital value in regard to our being given absolute assurance of being accepted by God and having certainty of the future. The turtledove and the young pigeon indicate the heavenly character of the Lord Jesus, One who is not of this world, but the only One who could possibly be a sacrifice satisfactory to God.
In presenting these Abram divided the animals, but not the birds. This is because the animals speak of the Lord Jesus in His earthly walk and character of service and devotion to God. We may divide this for our own spiritual profit. For instance, in His service we see both unswerving faithfulness and truth on the one hand, and on the other hand gentleness and love. In His being our Substitute we are reminded that He must be totally without blemish or spot, a pure offering, but also that He must be so tender as to be a willing offering for us. In the ram character, He must be a submissive offering, yet not merely submitting through slavish fear, but One who has a genuine will. Such divisions are worth our meditation.
But the birds teach us that He has a heavenly character, high above our ability to contemplate. Though He is true Man, yet He is the Lord from heaven, and as such He is inscrutable. Instead of understanding this great glory, we only worship. Therefore the birds were not divided.
These were all presented to God in death, but not burned. The pieces were laid together, perhaps on an altar, though we are not told this. However, unclean birds were attracted by the dead meat, and Abram drove them away (v.11). These birds speak of Satan and his band of unclean spirits (Mat 13:4; Mat 13:19), always ready to steal away from us the priceless value of the sacrifice of Christ. Let us have energy of faith to drive these birds of carrion away, that the truth of Christ may be preserved to us in all its pure simplicity.
There is more added to the picture in verse 12. Verse 10 has shown that the offering of the Lord Jesus was a sacrifice; now we read of a deep sleep falling upon Abram. This speaks symbolically of the sleep of death, just as the sleep of Adam does in Gen 2:21. Besides this, a horror of great darkness fell upon him. So the offering of Christ involved (1) sacrifice, (2) death, and (3) the awful darkness of being forsaken by God. How well worth our meditation all of these are, for they all emphasize the vital fact that it is the great work of the Lord Jesus alone upon which we can rest to find certainty of eternal blessing.
However, God then speaks to Abram, telling him to know with absolute certainty that his descendants would be strangers in a strange land, in bondage to a foreign nation for four hundred years (v.13). This would appear to be a hindrance to their blessing, but the very fact that God foretold this to Abram is evidence that God was in as full control of this matter as He was in control of the fact of their eventual blessing. In other words, the promise of God often involves long waiting, but this is intended only to be a needed trial of faith, for God’s end in blessing is not affected by the affliction.
In the four hundred years of affliction for Abram’s descendants in a strange land, we can see also a secondary application of the picture of the deep sleep and horror of great darkness that fell upon Abram. Israel was virtually a dormant nation when in Egyptian bondage, as in the misery of “a horror of great darkness” in some measure, though nothing like the Lord Jesus bore at Calvary. This was to be true for Israel for four hundred years, but again it has been true since Israel rejected their true Messiah nearly two thousand years ago and has suffered many horrors while in a deep sleep of ignorance concerning the fact that all their blessing actually center in the Lord Jesus Christ. Their eventual awakening will be like a resurrection from the dead (Rom 11:15).
God’s promise included His judging the nation that oppressed Israel, and not only liberating Israel, but blessing them with great substance. This was true at the time of the exodus (Exo 12:35-36), and it is typical also of the great blessing Israel will receive when at last the nation receives their Messiah who will liberate them from their bondage to sin which has enslaved them for centuries.
The promise as to Abraham’s descendants then involved long years, but with absolute certainty of fulfilment. Now in verse 15 the Lord tells Abram himself that he would not remain on earth, but would go the way his fathers had (that is, through death), and be buried in a good old age. Indeed he would have a far better inheritance than his children, Israel. For Heb 11:10 tells us that Abraham “waited for the city which has foundations, whose builder and maker is God,” and verse 16 of the same chapter further assures us, “now they desire a better, that is, a heavenly country.” So that Abraham, even without the knowledge of every spiritual blessing in heavenly place in Christ, did not have his heart set on earthly things.
In the fourth generation Israel would return to the land of Canaan v.16), because only then would “the iniquity of the Amorites” be complete. God tells Abram this because He intended to dispossess the Amorites of their land in order for Israel to possess it, but would not do so until the wickedness of that nation had risen to a height that required the judgment of God.
God has been speaking to Abram while he was in a deep sleep. It may be that it is still in a dream that Abram sees the sun go down, for it is no doubt in a dream that he sees a smoking oven and a flaming torch (v.17). The smoking oven is another aspect of the sacrifice of Christ, for it speaks of the judgment of God which the Lord endured alone at Calvary. But the flaming torch tells of light arising after the judgment. The torch passed between the pieces of the sacrifice Abram had offered, indicating that true light results from the value of the sacrifice of Christ. In a secondary way the smoking oven pictures the affliction of Israel as passing under God’s chastening hand, while the flaming torch shows that there is to be light and blessing at the end, when Israel finally recognizes the wonderful value of the sacrifice of Christ, their Messiah.
Verses 18-21 speak then of an unconditional covenant that the Lord made with Abram that day, telling him that He has given his descendants all the land from the river of Egypt (the Nile) to the river Euphrates, including land at that time possessed by ten different nations. when Israel returned from Egypt they did not possess anything like that whole territory, and never have. But the promise of God stands, and the fulfillment of this awaits the millennium.
Fuente: Grant’s Commentary on the Bible
"’The word of the LORD came.’ This is a phrase typically introducing revelation to a prophet, e.g., 1Sa 15:10; Hos 1:1; but in Genesis it is found only here and in Gen 15:4 of this chapter. Abraham is actually called a prophet in Gen 20:7. It prepares the way for the prophecy of the Egyptian bondage in Gen 15:13-16." [Note: Wenham, Genesis 1-15, p. 32]
Only in Gen 15:1 and Gen 22:1; Gen 22:11 did God address Abram directly. Visions were one of the three primary methods of divine revelation in the Old Testament along with dreams and direct communications (cf. Num 12:6-8).
"By his bold intervention and rescue of Lot, Abram exposes himself to the endemic plague of that region-wars of retaliation. [Note: "See Sarna, [Understanding Genesis, pp.] 116, 121, 122."] This fear of retaliation is the primary reason for the divine oracle of 15.1 which could be translated: ’Stop being afraid, Abram. I am a shield for you, your very great reward.’ Yahweh’s providential care for Abram is to be seen as preventing the Mesopotamian coalition from returning and settling the score." [Note: Helyer, p. 83.]
The promise of reward (Heb. shakar), coming just after Abram’s battle with the kings, resembles a royal grant to an officer for faithful military service. [Note: M. G. Kline, Kingdom Prologue, p. 216.] God would compensate Abram for conducting this military campaign even though he had passed up a reward from the king of Sodom. The compensation in view consisted of land and descendants (cf. Psa 127:3).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
COVENANT WITH ABRAM
Gen 15:1-21
OF the nine Divine manifestations made during Abrams life this is the fifth. At Ur, at Kharran, at the oak of Moreh, at the encampment between Bethel and Ai, and now at Mamre, he received guidance and encouragement from God. Different terms are used regarding these manifestations. Sometimes it is said “The Lord appeared unto him”; here for the first time in the course of Gods revelation occurs that expression which afterwards became normal, “The word of the Lord came unto Abram.” Throughout the subsequent history this word of the Lord continues to come, often at long intervals, but always meeting the occasion and needs of His people and joining itself on to what had already been declared, until at last the Word became flesh and dwelt among us, giving thus to all men assurance of the nearness and profound sympathy of their God. To repeat this revelation is impossible. A repetition of it would be a denial of its reality. For a second life on earth is allowed to no man; and were our Lord to live a second human life it were proof He was no true man, but an anomalous, unaccountable, uninstructive, appearance or simulacrum of a man.
But though these revelations of God are finished, though complete knowledge of God is given in Christ, God comes to the individual still through the Spirit Whose office it is to take of the things of Christ and show them to us. And in doing so the law is observed which we see illustrated here. God comes to a man with further encouragement and light for a new step when be has conscientiously used the light he already has. The temper that “seeks for a sign,” and expects that some astounding providence should be sent to make us religious is by no means obsolete. Many seem to expect that before they act on the knowledge they have, they will receive more. They put off giving themselves to the service of God under some kind of impression that some striking event or much more distinct knowledge is required to give them a decided turn to a religious life. In so doing they invert Gods order. It is when we have conscientiously followed such light as we have, and faithfully done all that we know to be right, that God gives us further light. It was immediately on the back of faithful action that Abram received new help to his faith.
The time was seasonable for other reasons. Never did Abram feel more in need of such assurance. He had been successful in his midnight attack and had scattered the force from beyond Euphrates, but he knew the temper of these Eastern monarchs well enough to be aware that there was nothing they hailed with greater pleasure than a pretext for extending their conquests and adding to their territory. To Abram it must have appeared certain that the next campaigning season would see his country invaded and his little encampment swept away by the Eastern host. Most appropriate, therefore, are the words: “Fear not, Abram: I am thy shield.”
But another train of thoughts occupied Abrams mind perhaps even more unceasingly at this time. After busy engagement comes dulness; after triumph, flatness and sadness. I have pursued kings, got myself a great name, led captivity captive. Men are speaking of me in Sodom, and finding that in me they have a useful and important ally. But what is all this to my purpose? Am I any nearer my inheritance? I have got all that men might think I needed; they may be unable to understand why now, of all times, I should seem heartless; but, O Lord, Thou knowest how empty these things seem to me, and what wilt Thou give me? Abram could not understand why he was kept so long waiting. The child given when he was a hundred years old might equally have been given twenty-five years before, when he first came to the land of Canaan. All Abrams servants had their children, there was no lack of young men born in his encampment. He could not leave his tent without hearing the shouts of other mens children, and having them cling to his garments-but “to me Thou hast given no seed; and lo! one born in mine house, a slave, is mine heir.”
Thus it often is that while a man is receiving much of what is generally valued in the world, the one thing he himself most prizes is beyond his reach. He has his hope irremovably fixed on something which he feels would complete his life and make him a thoroughly happy man; there is one thing which, above all else, would be a right and helpful blessing to him. He speaks of it to God. For years it has framed a petition for itself when no other desire could make itself heard. Back and back to this his heart comes, unable to find rest in anything so long as this is withheld. He cannot help feeling that it is God who is keeping it from him. He is tempted to say, “What is the use of all else to me, why give me things Thou knowest I care little for, and reserve the one thing on which my happiness depends?” As Abram might have said: “Why make me a great name in the land, when there is no one to keep it alive in mens memories: why increase my possessions when there is none to inherit but a stranger?”
Is there then any resulting benefit to character in this so common experience of delayed expectations? In Abrams case there certainly was. It was in these years he was drawn close enough to God to hear Him say, “I am thy exceeding great reward.” He learned in the multitude of his debating about Gods promise and the delay of its fulfilment, that God was more than all His gifts. He had started as a mere hopeful colonist and founder of a family; these twenty-five years of disappointment made him the friend of God and the Father of the Faithful. Slowly do we also pass from delight in Gods gifts to delight in Himself, and often by a similar experience. From what have you received truest and deepest pleasure in life? Is it not from your friendships? Not from what your friends have given you or done for you; rather from what you have done for them; but chiefly from your affectionate intercourse. You, being persons, must find your truest joy in persons, in personal love, personal goodness and wisdom. But friendship has its crown in the friendship of God. The man who knows God as his friend and is more certain of Gods goodness and wisdom and steadfastness than he can be of the worth of the man he has loved and trusted and delighted in from his boyhood, the man who is always accompanied by a latent sense of Gods observation and love, is truly living in the peace of God that passeth understanding. This raises him above the touch of worldly losses and restores him in all distresses, even to the surprise of observers; his language is, “There may be many that will say, Who will show us any good? Lord, lift Thou up the light of Thy countenance upon us. Thou hast put gladness in my heart more than in the time that their corn and their wine increased.”
But evidently there was still another feeling in Abrams heart at this particular point in his career. He could not bear to think he was to miss that very thing which God had promised him. The keen yearning for an heir which Gods promise had stirred in him was not lost sight of in the great saying, “I am thy exceeding great reward.” When he was journeying back to his encampment not a shoestring richer than he left, and while he heard his men, disappointed of booty, murmuring that he should be so scrupulous, he cannot but have felt some soreness that he should be set before his little world as a man who had the enjoyment neither of this worlds rewards nor of God. And here must have come the strong temptation that comes to every man: Might it not be as well to take what he could get, to enjoy what was put fairly within his reach, instead of waiting for what seemed so uncertain as Gods gift? It is painful to be exposed to the observation of others or to our own observation, as persons who, on the one hand, refuse to seek happiness in the worlds way, and yet are not finding it in God. You have possibly with some magnanimity rejected a tempting offer because there were conditions attached to which conscience could not reconcile itself; but you find that you are in consequence suffering greater privations than you expected and that no providential intervention seems to be made to reward your conscientiousness. Or you suddenly become aware that though you have for years refused to be mirthful or influential or successful or comfortable in the worlds way and on the worlds terms, you are yet getting no substitute for what you refuse. You will not join the worlds mirth, but then you are morose and have no joy of any kind. You will not use means you disapprove of for influencing men, but neither have you the influence of a strong Christian character. In fact by giving up the world you seem to have contracted and weakened instead of enlarging and deepening your life.
In such a condition we can but imitate Abram and cast ourselves more resolutely on God. If yon find it most weary and painful to deny yourself in these special ways which have fallen to be your experience, you can but utter your complaint to God, assured that in Him you will find consideration. He knows why He has called you, why He has given you strength to abandon worldly hopes; He appreciates your adherence to Him and He will renew your faith and hope. If day by day you are saying, “Lead Thou me on,” if you say, “What wilt Thou give me?” not in complaint but in lively expectation, encouragement enough will be yours.
The means by which Abrams faith was renewed were appropriate. He has been seeing in the tumult and violence and disappointment of. the world much to suggest the thought that Gods promise could never work itself out in the face of the rude realities around him. So God leads him out and points him to the stars, each one called by his name, and thus reminds the Chaldaean who had so often gazed at and studied them in their silent steady courses, that his God has designs of infinite sweep and comprehension; that throughout all space His worlds obey His will and all harmoniously play their part in the execution of His vast design; that we and all our affairs are in a strong hand, but moving in orbits so immense that small portions of them do not show us their direction and may seem to be out of course. Abram is led out alone with the mighty God, and to every saved soul there comes such a crisis when before Gods majesty we stand awed and humbled, all complaints hushed, and indeed our personal interests disappear or become so merged in Gods purposes that we think only of Him; our mistakes and wrong-doing are seen now not so much as bringing misery upon ourselves as interrupting and perverting His purposes, and His word comes home to our hearts as stable and satisfying.
It was in this condition that Abram believed God, and He counted it to him for righteousness. Probably if we read this without Pauls commentary on it in the fourth of Romans, we should suppose it meant no more than that Abrams faith, exercised as it was in trying circumstances, met with Gods cordial approval. The faith or belief here spoken of was a resolute renewal of the feeling which had brought him out of Chaldaea. He put himself fairly and finally into Gods hand to be blessed in Gods way and in Gods time, and this act of resignation, this resolve that he would not force his own way in the world but would wait upon God, was looked upon by God as deserving the name of righteousness, just as much as honesty and integrity in his conduct with Lot or with his servants. Paul begs us to notice that an act of faith accepting Gods favour is a very different thing from a work done for the sake of winning Gods favour. Gods favour is always a matter of grace, it is favour conferred on the undeserving; it is never a matter of debt, it is never favour conferred because it has been won. To put this beyond doubt he appeals to this righteousness of Abrams. How, he asks, did Abram achieve righteousness? Not by observing ordinances and commandments; for there were none to observe; but by trusting God, by believing that already without any working or winning of his, God loved him and designed blessedness for him; in short by referring his prospect of happiness and usefulness wholly to God and not at all to himself. This is the essential quality of the godly; and having this, Abram had that root which produced all actual righteousness and likeness to God.
It is sufficiently obvious in such a life as Abrams why faith is the one thing needful. Faith is required because it is only when a man believes Gods promise and rests in His love that he can co-operate with God in severing himself from iniquitous prospects and in so living for spiritual ends as to enter the life and the blessedness God calls him to. The boy who does not believe his father, when he comes to him in the midst of his play and tells him he has something for him which will please him still better, suffers the penalty of unbelief by losing what his father would have given him. All missing of true enjoyment and blessedness results from unbelief in Gods promise. Men do not walk in Gods ways because they do not believe in Gods ends. They do not believe that spiritual ends are as substantial and desirable as those that are physical.
Abrams faith is easily recognised, because not only had he not wrought for the blessing God promised him, but it was impossible for him even to see how it could be achieved. That which God promised was apparently quite beyond the reach of human power. It serves then as an admirable illustration of the essence of faith; and Paul uses it as such. It is not because faith is the root of all actual righteousness that Paul describes it as “imputed for righteousness.” It is because faith at once gives a man possession of what no amount of working could ever achieve. God now offers in Christ righteousness, that is to say, justification, the forgiveness of sins and acceptance with God with all the fruits of this acceptance, the indwelling Divine Spirit and life everlasting. He offers this freely as he offered to Abram what Abram could never have won for himself. And all that we are asked to do is to accept it. This is all we are asked to do in order to our becoming the forgiven and accepted children of God. After becoming so, there of course remains an infinite amount of service to be rendered, of work to be done, of self-discipline to be undergone. But in answer to the awakened sinners enquiry, “What must I do to be saved,” Paul replies, “You are to do nothing; nothing you can do can win Gods favour, because that favour is already yours; nothing you can do can achieve the rectification of your present condition, but Christ has achieved it. Believe that God is with you and that Christ can deliver you and commit yourself cordially to the life you are called to, hopeful that what is promised will be fulfilled.”
Abrams faith, cordial as it was, yet was not independent of some sensible sign to maintain it. The sign given was twofold: the smoking furnace and a prediction of the sojourn of Abrams posterity in Egypt. The symbols were similar to those by which on other occasions the presence of God was represented. Fire cleansing, consuming, and unapproachable, seemed to be the natural emblem of Gods holiness. In the present instance it was especially suitable, because the manifestation was made after sundown and when no other could have been seen. The cutting up of the carcases and passing between the pieces was one of the customary forms of contract. It was one of the many devices men have fallen upon to make sure of one anothers word. That God should condescend to adopt these modes of pledging Himself to men is significant testimony to His love; a love so resolved on accomplishing the good of men that it resents no slowness of faith and accommodates itself to unworthy suspicions. It makes itself as obvious and pledges itself with as strong guarantees to men as if it were the love of a mortal whose feelings might change and who had not clearly foreseen all consequences and issues.
The prediction of the long sojourn of Abrams posterity in Egypt was not only helpful to those who had to endure the Egyptian bondage, but also to Abram himself. He no doubt felt the temptation, from which at no time the Church has been free, to consider himself the favourite of heaven before whose interests all other interests must bow. He is here taught that other mens rights must be respected as well as his, and that not one hour before absolute justice requires it, shall the land of the Amorites be given to his posterity. And that man is considerably past the rudimentary knowledge of God who understands that every act of God springs from justice and not from caprice, and that no creature upon earth is sooner or later unjustly dealt with, by the Supreme Ruler. In the life of Abram it becomes visible, how, by living with God and watching for every expression of His will, a mans knowledge of the Divine nature enlarges; and it is also interesting to observe that shortly after this he grounds all his pleading for Sodom on the truth he had learned here: “Shall not the Judge of all the earth do right?”
The announcement that a long interval must elapse before the promise was fulfilled must no doubt have been a shock to Abram; and yet it was sobering and educative. It is a great step we take when we come clearly to understand that God has a great deal to do with us before we can fully inherit the promise. For Gods promise, so far from making everything in the future easy and bright, is that which above all else discloses how stern a reality life is; how severe and thorough that discipline must be which makes us capable of achieving Gods purposes with us. A horror of great darkness may well fall upon the man who enters into covenant with God, who binds himself to that Being whom no pain nor sacrifice can turn aside from the pursuance of aims once approved. When we look forward and consider the losses, the privations, the self-denials, the delays, the pains, the keen and real discipline, the lowliness of the life to which fellowship with God leads men, darkness and gloom and smoke darken our prospect and discourage us; but the smoke is that which arises from a purifying fire that purges away all that prevents us from living spiritually: a darkness very different from that which settles over the life which amidst much present brightness carries in it the consciousness that its course is downwards, that the lows it suffers are deadening, that its sun is steadily nearing its setting and that everlasting night awaits it.
But over all other feelings this solemn transacting with God must have produced in Abram a humble ecstasy of confidence. The wonderful mercy and kindness of God in thus binding Himself to a weak and sinful man cannot but have given him new thoughts of God and new thoughts of himself. With fresh elevation of mind and superiority to ordinary difficulties and temptations would he return to his tent that night. In how different a perspective would all things stand to him now that the Infinite God had come so near to him. Things which yesterday fretted or terrified him seemed now remote: matters which had occupied his thought he did not now notice or remember. He was now the Friend of God, taken up into a new world of thoughts and hopes; hiding in his heart the treasure of Gods covenant, brooding over the infinite significance and hopefulness of his position as Gods ally.
For indeed this was a most extraordinary and a most encouraging event. The Infinite God drew near to Abram and made a contract with him. God as it were said to him, I wish you to count upon Me, to make sure of Me: I therefore pledge Myself by these accustomed forms to be your Friend.
But it was not as an isolated person, nor for his own private interests alone that Abram was thus dealt with by God. It was as a medium of universal blessing that he was taken into covenant with God. The kindness of God which he experienced was merely an intimation of the kindness all men would experience. The laying aside of unapproachable dignity and entrance into covenant with a man was the proclamation of His readiness to be helpful to all and to bring Himself within reach of all. That you may have a God at hand He thus brought Himself down to men and human ways, that your life may not be vain and useless, dark and misguided, and that you may find that you have a part in a well-ordered universe in which a holy God cares for all and makes His strength and wisdom available for all. Do not allow these intimations of His mercy to go for nothing, but use them as intended for your guidance and encouragement.