Genesis · Chapter 15

V. 1. After these things-(1.) After that act of generous charity which Abram had done, in rescuing his neighbours, God made him this gracious visit. (2.) 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 supposeth Abram awake, and 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 neighbour’s 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.

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 hwhy rbd debar Yehovah, translated here word of the Lord, means the same with the logos tou qeou of St. John, John 1:1, and, by the Chaldee paraphrases in the next clause, called yrmym meimeri, “my word,” and in other places yyd armym meimera daiya, the word of Yeya, a contraction for Jehovah, which they appear always to consider as a person; and which they distinguish from amgtp 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, hzjm machazeh, from hzj 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 Genesis 15:2, upon which God appears and says, I am thy shield, and thy exceeding great reward. The patriarch then, Genesis 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, dam hbrh Ërkc 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.

Verse 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.”

Verse 1. The Word of the Lord—the 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 God’s 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.

GOD’S FULLER REVELATION TO ABRAM, 1-21.

The narrative of this chapter is remarkable for its visional symbolism and far-reaching lessons of divine revelation. Here, for the first time, occurs that profound expression, “the Word of Jehovah,” significant of the self-revealing of God through Him who “was in the beginning with God.” John 1:2. This “Word” is the more impressive here as coming to Abram in “a vision.” Possibly Abram lay down to sleep under the open sky, heavy and despondent over the uncertainty of the divine promises touching his seed. In his dreams the Lord speaks loudly to him, and impresses the spoken word by a soul-stirring vision of his power. Comp. Numbers 12:6. He arouses from his sleep with the profound spell of the vision still upon him and gives utterance to the words of verses 2 and

3. Then “behold,” (verse 4,) the WORD again speaks, and pledges him an heir, and under the power and leading of this Word, he cannot sleep, but rises and walks abroad under the night sky; and again the WORD tells him to look on high and number the stars, if he would know the number of his posterity. Verse 5. The fulness and force of the revelation dispel all doubt, and he passes from the gloomy state of dubious “fear” (verse 1) to the righteousness of faith. Verse 6. All the rest of the night he seems to have communed with God, and with the break of the morning asked to have his faith deepened and intensified into knowledge, (verse 8,) and in answer to that yearning, the covenant, by means of five representative sacrificial offerings, (verse 9,) is visibly established between Jehovah and Abram. Verses 10-18. Here we note the symbolism of cutting a covenant. All day long the “Friend of God” is busy in preparing the victims, and keeping off the birds of prey, (verse 11,) and the shadows of another evening begin to gather round him, when he falls into a deep, prophetic, trance-sleep, (verse 12,) in which his soul is made to feel the terror of some of the dark aspects of his vision. Along with that sense of horror comes the verbal prediction of Israel’s bondage and exodus, together with the doctrine that God is the great ruler and judge of nations. Verses 13-16. The whole vision closes with the movement of smoke and fire symbols of God’s presence between the pieces, (verse 17,) thus sealing the covenant, and giving Abram to “know of a surety” (comp. verses 8, 13) the promise of his great inheritance, and ten Canaanitish nations are mentioned as types of world-powers to be destroyed before the ultimate triumph of the chosen seed.

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. Genesis 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, (Genesis 23:24,) who yet is called God. Genesis 32:28-30. Hagar receives a communication from an angel whom yet she names God. Genesis 16:7, 13. The promised Messiah was to be the ‘angel of mighty counsel,’ (Isaiah 9:5, in LXX,) the ‘angel of the covenant,’ (Malachi 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 Genesis 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, (Daniel 10:19,) Mary, (Luke 1:30,) and John, (Revelation 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.

Verse 2. What wilt thou give me, seeing I go childless] The anxiety of the Asiatics to have offspring is intense and universal. Among the Hindoos the want of children renders all other blessings of no esteem. See Ward. And the steward of my house] Abram, understanding the promise as relating to that person who was to spring from his family, in whom all the nations of the earth should be blessed, expresses his surprise that there should be such a promise, and yet he is about to die childless! How then can the promise be fulfilled, when, far from a spiritual seed, he has not even a person in his family that has a natural right to his property, and that a stranger is likely to be his heir? This seems to be the general sense of the passage; but who this steward of his house, this Eliezer of Damascus, was, commentators are not agreed. The translation of the Septuagint is at least curious: ode uios masek oikolenous mou, outos damaskos

eliezer. The son of Masek my homeborn maid, this Eliezer of Damascus, is my heir; which intimates that they supposed qvm meshek, which we translate steward, to have been the name of a female slave, born in the family of Abram, of whom was born this Eliezer, who on account of the country either of his father or mother, was called a Damascene or one of Damascus. It is extremely probable that our Lord has this passage in view in his parable of the rich man and Lazarus, Luke 16:19. From the name Eliezer, by leaving out the first letter, Liezer is formed, which makes Lazarus in the New Testament, the person who, from an abject and distressed state, was raised to lie in the bosom of Abraham in paradise.

2. Abram said — Abram’s words here betray a sort of doubt and some trouble. Lord God — Hebrews, Adonai Jehovah, words occurring in this connexion here for the first time. The same combination of the words occur elsewhere in the Pentateuch only at verse 8; Deuteronomy 3:24, and Genesis 9:26; and in all these instances the words are a direct address to God. What wilt thou give me — What is that “great reward” to be? All the riches of the earth are worthless to me without an heir. I go childless — The expression may mean either, I continue childless, that is, go on in life without issue; or, I go forth childless; that is, as one of the Targums has it, go forth out of the world without an heir. The steward of my house — Hebrews, A son of possession of my house. The one who would have the possessions of my house, on my decease, would be my principal servant, and overseer of my entire household. This Eliezer of Damascus — Hebrews, this Damascus Eliezer; or, he of Damascus, Eliezer. This Eliezer is commonly supposed to be the eldest servant of Abram’s house mentioned in Genesis 24:2, and the supposition is every way probable. When Abram departed from Haran and came into the land of Canaan he would naturally have passed through Damascus. An old tradition related by Nicolaus of Damascus, (see Josephus, Ant. 1:7,) associates the Hebrew patriarch with that city, and this Eliezer may have been born in Abram’s household while he tarried in or near Damascus, and thence have been known afterward as the Damascene. Kitto’s notion, (see Kitto’s Cyc.,) that he was a relative of Abram nearer than Lot, and therefore first heir to his possessions, seems far-fetched, and altogether unnecessary. The patriarchal law of inheritance seems to have preferred the members of the household before any other relations. The Mosaic law of inheritance (Numbers 27:8-11) was a later institution; but even if prevalent in Abram’s time, it applied to landed estates rather than moveable possessions. Abram was now utterly cut off from native land and kindred, and not yet owning a foot of land, he would not contemplate the passing over of his flocks and herds and other riches to any but his own dependents.

V. 3. Behold to me thou hast given no seed-Not only no son, but no seed. If he had had a daughter, from her the promised Messias might have come, who was to be the Seed of the Woman; but he had neither son nor daughter.

Verse 3. Behold, to me thou hast given no seed — Not only no son, but no seed. If he had had a daughter, from her the promised Messias might have come, who was to be the seed of the woman; but he had neither son nor daughter.

3. One born in my house — Hebrews, a son of my house. Abram here refers again to Eliezer, whom he has just called a son of possession of my house; and this confirms our view stated above, that the oldest servant of a childless patriarch was regarded as the principal heir.

4. Behold — How vivid the revelation! This shall not be thine heir — Such an express answer touching his heir was potent to quell all further doubt and fear.

V. 5. And he brought him forth-It seems, early in the morning, and said, look now toward heaven, and tell the stars: so shall thy seed be—

1. So innumerable, for so the stars seem to a common eye. Abram feared he should have no child at all, but God tells him his descendents should be so many as not to be numbered.

2. So illustrious, as the stars of heaven for splendour; for to them pertained the glory, Romans 9:4. Abram’s seed according to the flesh were like the dust of the earth, Genesis 13:16, but his spiritual seed are like the stars of heaven.

Verse 5. Look now toward heaven] It appears that this whole transaction took place in the evening; see Clarke on “Genesis 13:14”. Abram had either two visions, that recorded in Genesis 15:1, and that in Genesis 15:12, &c.; or what is mentioned in the beginning of this chapter is a part of the occurrences which took place after the sacrifice mentioned Genesis 15:9, &c.: but it is more likely that there was a vision of that kind already described, and afterwards a second, in which he received the revelation mentioned Genesis 15:13-16. After the first vision he is brought forth abroad to see if he can number the stars; and as he finds this impossible, he is assured that as they are to him innumerable, so shall his posterity be; and that all should spring from one who should proceed from his own bowels-one who should be his own legitimate child.

Verse 5. And he brought him forth — It seems, early in the morning; and said, Look now toward heaven, and tell the stars: so shall thy seed be — 1st, So innumerable, for so the stars seem to a common eye. Abram feared he should have no child at all, but God tells him his descendants should be so many as not to be numbered. 2d, So illustrious, as the stars of heaven for splendour; for to “them pertained the glory,” Romans 9:4. Abram’s seed according to the flesh were like the “dust of the earth,” Genesis 13:16, but his spiritual seed are like the stars of heaven.

5. Brought him forth abroad — Whether in vision, or on the night following the day of the vision of verse 1, has been disputed. Either supposition is allowable, and some think the whole transaction occupied two nights and one day. Another view is, to regard the whole transaction up to verse 12 as a vision of the daytime. See note at the beginning of the chapter. Tell the stars — Rather, number the stars. The Lord had promised him posterity numberless as the grains of dust, (Genesis 13:16;) now he compares their number to the stars. “God does not tell him how, but a third time, more emphatically and sublimely than ever, the great promise is repeated, and Abram is led forth, ‘whether in the body or out of the body’ it matters not, to look into the deep Asiatic heavens, and the stars are pointed out to him as emblems of his seed. So shall thy seed be — In numbers, in heavenly splendor. No proof or evidence whatever is offered him, nothing but the naked word of God.” — Newhall.

V. 6. And he believed in the Lord-That is, believed the truth of that promise which God had now made him, resting upon the power, and faithfulness of him that made it: see how the apostle magnifies this faith of Abram, and makes it a standing example, Romans 4:19-21. He was not weak in faith; he staggered not at the promise: he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us. And he counted it to him for righteousness-That is, upon the score of this he was accepted of God, and, by faith he obtained witness that he was righteous, Hebrews 11:4. This is urged in the New Testament to prove, that we are justified by faith without the works of the law, Romans 4:3,Galatians 3:6, for Abram was so justified, while he was yet uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by his faith, much less can we. This faith, which was imputed to Abram for righteousness, had newly struggled with unbelief, Genesis 15:2, and coming off, conqueror, it was thus crowned, thus honoured.

Verse 6. And he believed in the Lord; and he counted it to him for righteousness.] This I conceive to be one of the most important passages in the whole Old Testament. It properly contains and specifies that doctrine of justification by faith which engrosses so considerable a share of the epistles of St. Paul, and at the foundation of which is the atonement made by the Son of God: And he (Abram) believed האמנ heemin, he put faith) in Jehovah, wl hbvjyw vaiyachshebeita lo, and he counted it-the faith he put in Jehovah, to HIM for righteousness, hqdx tsedakak, or justification; though there was no act in the case but that of the mind and heart, no work of any kind. Hence the doctrine of justification by faith, without any merit of works; for in this case there could be none-no works of Abram which could merit the salvation of the whole human race. It was the promise of God which he credited, and in the blessedness of which he became a partaker through faith. See at the close of the chapter; See Clarke “Genesis 15:19”; see also on “Romans 4:13”, &c.

Verse 6. And he believed in the Lord — That is, believed the truth of that promise which God had now made him, resting upon the power and faithfulness of him that made it: see how the apostle magnifies this faith of Abram, and makes it a standing example; Romans 4:19, 20, 21, “He was not weak in faith; he staggered not at the promise:” he was “strong in faith; he was fully persuaded.” The Lord work such a faith in every one of us! And he counted it to him for righteousness — That is, upon the score of this faith he was accepted of God, and, by faith, he “obtained witness that he was righteous,” Hebrews 11:4. This is urged in the New Testament to prove that we are justified by faith without the works of the law, Romans 4:3; Galatians 3:6; for Abram was so justified, while he was yet uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by his faith, much less can we be. This faith, which was imputed to Abram for righteousness, had newly struggled with unbelief, verse 2, and, coming off conqueror, it was thus crowned, thus honoured.

Ver. 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 Messiah’s 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.

6. He believed — “Hebrews, and he trusted in Jehovah, and he counted it to him righteousness,” or it was counted, (one counted,) so Sept., followed by Paul in Romans 4:3. A weighty comment of the inspired historian, which unifies the patriarchal, Mosaic, and Christian dispensations, as shown by Paul in the Epistle to the Romans. He is landless and childless, yet in the word of JEHOVAH, the SELF-EXISTENT, he has land and seed. This special act of trust in God, this signal instance of naked faith, (not Abram’s general or habitual faith,) was reckoned as righteous: not only by God, but in all generations of the faithful it stands forth as a monument of Abram’s righteousness. There is a parallel passage in Psalm 106:30, where the deed of Phinehas, in executing God’s judgment, is commended, ‘and that was counted to him for righteousness,’ that is, this single act called for God’s special approval. So here, Abram’s trust in God’s simple word is stamped as righteousness, because such faith is the root of all virtues, it is the central source of the godly life, without which all outward works are as plants having no root. As Abram, in darkness and discouragement trusted God for the blessings promised him, and thus received God’s approval and this monumental position among believers, so, as Paul shows us, shall we be reckoned righteous if, in our darkness, we believe on Him who raised up Jesus our Lord from the dead, Romans 4:24.” — Newhall.

V. 7. I am the lord that brought thee out of Ur of the Chaldees-Out of the fire of the Chaldees, so some: that is, from their idolatries; for the Chaldeans worshipped the fire. Or, from their persecutions. The Jewish writers have a tradition, that Abram was cast into a fiery furnace for refusing to worship idols, and was miraculously delivered. It is rather a place of that name. Thence God brought him by an effectual call, brought him by a gracious violence; snatched him as a brand out of the burning. Observe how God speaks of it as that which he gloried in. I am the Lord that brought thee out-He glories in it as an act both of power and grace.

To give thee this land to inherit it-Not only to possess it, but to possess it as an inheritance, which is the surest title. The providence of God hath secret, but gracious designs in all its various dispensations: we cannot conceive the projects of providence, ‘till the event shews what it was driving at.

Verse 7. Ur of the Chaldees] See Clarke on “Genesis 11:31”

Verse 7. I am the Lord that brought thee out of Ur of the Chaldees — Thence God brought him by an effectual call; brought him by a gracious violence; snatched him as a brand out of the burning. Observe how God speaks of it as that which he gloried in. I am the Lord that brought thee out — He glories in it as an act both of power and grace. To give thee this land to inherit it — Not only to possess it, but to possess it as an inheritance, which is the surest title. The providence of God hath secret, but gracious designs in all its various dispensations; we cannot conceive the projects of providence, until the event shows what it was taking measures to effect.

7. I… brought thee out of Ur — Jehovah now reminds Abram of the past, and assures him of the former pledge to give him that land for an inheritance. As if to say: “I have had a purpose with thee from the beginning of thy wanderings, and will I be likely to let it fail?”

V. 8. Whereby shall I know that I shall inherit it?-This did not proceed from distrust of God’s power or promise, but he desired this,

1. For the strengthening of his own faith. He believed, Genesis 15:6, but here he prays, Lord help me against my unbelief, Now, he believed, but he desired a sign, to be treasured up against an hour of temptation.

2. For the ratifying of the promise to his posterity, that they also might believe it.

Verse 8. And he said, Lord God] hwhy ynda Adonai Yehovah, my Lord Jehovah. Adonai is the word which the Jews in reading always substitute for Jehovah, as they count it impious to pronounce this name. Adonai signifies my director, basis, supporter, prop, or stay; and scarcely a more appropriate name can be given to that God who is the framer and director of every righteous word and action; the basis or foundation on which every rational hope rests; the supporter of the souls and bodies of men, as well as of the universe in general; the prop and stay of the weak and fainting, and the buttress that shores up the building, which otherwise must necessarily fall. This word often occurs in the Hebrew Bible, and is rendered in our translation Lord; the same term by which the word Jehovah is expressed: but to distinguish between the two, and to show the reader when the original is hwhy Yehovah, and when ynda Adonai, the first is always put in capitals, LORD, the latter in plain Roman characters, Lord. For the word Jehovah see Clarke on “Genesis 2:4”, and on “Exodus 34:6”.

Whereby shall I know] By what sign shall I be assured, that I shall inherit this land? It appears that he expected some sign, and that on such occasions one was ordinarily given.

Verse 8. Whereby shall I know that I shall inherit it? — This inquiry did not proceed from distrust of God’s power or promise, but he desired a token for the strengthening of his own faith, and for the ratifying of the promise to his posterity, that they also might believe it.

8. Whereby shall I know — Abram would pass from belief to knowledge. He would have some visible token or sign. “Even where there is much faith, a man may distrust himself; may feel that, though now the belief is strong, yet ere long the first impression, and so the firm conviction, may fade away. Thus Gideon, (Judges 6:17,) Hezekiah, (2 Kings 20:8,) the blessed Virgin, (Luke 1:34,) asked a sign in confirmation of their faith, and, as here to Abram, it was graciously given them.” — Speaker’s Commentary.

V. 9. Take me an heifer-Perhaps Abram expected some sign from heaven, but God gives him a sign upon a sacrifice. Those that would receive the assurances of God’s favour, must attend instituted ordinances, and expect to meet with God in them. Observe,

1. God appointed that each of the beasts used for his service should be three years old, because then they were at their full growth and strength. God must be served with the best we have.

2. We do not read that God gave Abram particular directions how to manage these, knowing that he was well versed in the custom of sacrifices.

3. Abram took as God appointed him, though as yet he knew not how these things should become a sign to him. He divided the beasts in the midst, according to the ceremony used in continuing covenants, Jeremiah 34:18,19, where it is said, they cut the calf in twain, and passed between the parts.

4. Abram, having prepared according to God’s appointment, set himself to expect what sign God would give him by these.

Verse 9. Take me a heifer] hlg[ eglah, a she-calf; a she-goat, z[ ez, a goat, male or female, but distinguished here by the feminine adjective; tvlvm meshullesheth, a three-yearling; a ram, lya ayil; a turtle-dove, rt tor, from which come turtur and turtle; young pigeon, lzwg gozal, a word signifying the young of pigeons and eagles. See Deuteronomy 32:11. It is worthy of remark, that every animal allowed or commanded to be sacrificed under the Mosaic law is to be found in this list. And is it not a proof that God was now giving to Abram an epitome of that law and its sacrifices which he intended more fully to reveal to Moses; the essence of which consisted in its sacrifices, which typified the Lamb of God that takes away the sin of the world?

On the several animals which God ordered Abram to take, Jarchi remarks: “The idolatrous nations are compared in the Scriptures to bulls, rams, and goats; for it is written, Psalm 22:12: Many bulls have compassed me about. Daniel 8:20: The ram which thou hast seen is the king of Persia. The rough goat is the king of Greece. Daniel 8:21. But the Israelites are compared to doves, &c.; Song of Solomon 2:14: O my dove, that art in the cleft of the rock. The division of the above carcasses denotes the division and extermination of the idolatrous nations; but the birds not being divided, shows that the Israelites are to abide for ever.” See Jarchi on the place.

Verse 9. Take me a heifer — Perhaps Abram expected some sign from heaven, but God gives him a sign upon a sacrifice. Those that would receive the assurances of God’s favour, must attend instituted ordinances, and expect to meet with God in them.

Ver. 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.

9. Take me — Select for me. Not any of the animals taken at random is a suitable victim for sacrifice, or for symbolic revelations. Heifer… goat… ram… — Three separate animals representing the three classes of animals suitable for sacrificial offering, and each to be three years old, the age of full maturity and vigour. The fowls suitable for sacrifice were to be represented by a turtle-dove and a young pigeon. These two kinds of fowls were also adopted among the Mosaic offerings. Comp. Leviticus 1:14; 5:7; 12:8.

Verse 10. Divided them in the midst] The ancient method of making covenants. as well as the original word, have been already alluded to, and in a general way explained. See Genesis 6:18. The word covenant from con, together, and venio, I come, signifies an agreement, association, or meeting between two or more parties; for it is impossible that a covenant can be made between an individual and himself, whether God or man. This is a theological absurdity into which many have run; there must be at least two parties to contract with each other. And often there was a third party to mediate the agreement, and to witness it when made. Rabbi Solomon Jarchi says, “It was a custom with those who entered into covenant with each other to take a heifer and cut it in two, and then the contracting parties passed between the pieces.” See this and the scriptures to which it refers particularly explained, Genesis 6:18. A covenant always supposed one of these four things: 1. That the contracting parties had been hitherto unknown to each other, and were brought by the covenant into a state of acquaintance. 2. That they had been previously in a state of hostility or enmity, and were brought by the covenant into a state of pacification and friendship. 3. Or that, being known to each other, they now agree to unite their counsels, strength, property, &c., for the accomplishment of a particular purpose, mutually subservient to the interests of both. Or, 4. It implies an agreement to succour and defend a third party in cases of oppression and distress. For whatever purpose a covenant was made, it was ever ratified by a sacrifice offered to God; and the passing between the divided parts of the victim appears to have signified that each agreed, if they broke their engagements, to submit to the punishment of being cut asunder; which we find from Matthew 24:51; Luke 12:46, was an ancient mode of punishment. This is farther confirmed by Herodotus, who says that Sabacus, king of Ethiopia, had a vision, in which he was ordered mesous diatemein, to cut in two, all the Egyptian priests; lib. ii. We find also from the same author, lib. vii., that Xerxes ordered one of the sons of Pythius meson diatemein, to be cut in two, and one half to be placed on each side of the way, that his army might pass through between them. That this kind of punishment was used among the Persians we have proof from Daniel 2:5;Daniel 3:29. Story of Susanna, verses 55, 59. See farther, 2 Samuel 12:31, and 1 Chronicles 20:3. These authorities may be sufficient to show that the passing between the parts of the divided victims signified the punishment to which those exposed themselves who broke their covenant engagements. And that covenant sacrifices were thus divided, even from the remotest antiquity, we learn from Homer, Il. A., v. 460. Mhrous tJ exetamon kata te knisoh ekaluyan,

Diptuca poihsantes, epJ autwn dJ wmoqethsan.

“They cut the quarters, and cover them with the fat; dividing them into two, they place the raw flesh upon them.”

But this place may be differently understood.

St. Cyril, in his work against Julian, shows that passing between the divided parts of a victim was used also among the Chaldeans and other people. As the sacrifice was required to make an atonement to God, so the death of the animal was necessary to signify to the contracting parties the punishment to which they exposed themselves, should they prove unfaithful.

Livy preserves the form of the imprecation used on such occasions, in the account he gives of the league made between the Romans and Albans. When the Romans were about to enter into some solemn league or covenant, they sacrificed a hog; and, on the above occasion, the priest, or pater patratus, before he slew the animal, stood, and thus invoked Jupiter: Audi, Jupiter! Si prior defecerit publico consilio dolo malo, tum illo die, Diespiter, Populum Romanum sic ferito, ut ego hune porcum hic hodie feriam; tantoque magis ferito, quanto magis potes pollesque! Livii Hist., lib. i., chap. 24. “Hear, O Jupiter! Should the Romans in public counsel, through any evil device, first transgress these laws, in that same day, O Jupiter, thus smite the Roman people, as I shall at this time smite this hog; and smite them with a severity proportioned to the greatness of thy power and might!”

But the birds divided he not.] According to the law, Leviticus 1:17, fowls were not to be divided asunder but only cloven for the purpose of taking out the intestines.

Ver. 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. Jeremiah 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.

10. Divided them in the midst — Cut them into two halves, and placed the portions opposite to each other, with space enough for one to walk between. This explains the Hebrew expression tyrb trk, to cut a covenant. See verse 18. The two parts of the victim seem to have represented the two parties to the covenant; and when the two parties thus covenanting passed between the pieces, their union was represented as sealed by the blood of life. Comp. Jeremiah 34:18, and see further on verse 17. Birds divided he not — So also the Mosaic law, Leviticus 1:17. Probably Abram laid the dove on one side and the pigeon on the other, as if they were two pieces.

Verse 11. And when the fowls] cy[h haayit, birds of prey, came down upon the carcasses to devour them, Abram, who stood by his sacrifice waiting for the manifestation of GOD, who had ordered him to prepare for the ratification of the covenant, drove them away, that they might neither pollute nor devour what had been thus consecrated to God.

11. Fowls came down — Birds of prey, seeking to devour the carcasses. These unclean birds may be regarded as types of the enemies of the chosen seed, and Abram’s driving them away until the darkness of evening came on, was a sign that the covenant people would be delivered from the destruction threatened by their foes. Some see in these birds of prey a type of the Egyptians.

V. 12. And when the sun was going down-About the time of the evening oblation. Early in the morning, while the stars were yet to be seen, God had given him orders concerning the sacrifices, Genesis 15:5, and we may suppose it was at least his morning’s work to prepare them, and set them in order; which when he had done, he abode by them praying and waiting ‘till towards evening.

A deep sleep fell upon Abram-Not a common sleep through weariness or carelessness, but a divine extasy, that being wholly taken off from things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely.

And lo, a horror of great darkness fell upon him-This was designed to strike an awe upon the spirit of Abram, and to possess him with a holy reverence. Holy fear prepares the soul for holy joy; God humbles first, and then lifts up.

Verse 12. A deep sleep] hmdrt tardemah, the same word which is used to express the sleep into which Adam was cast, previous to the formation of Eve; Genesis 2:21.

A horror of great darkness] Which God designed to be expressive of the affliction and misery into which his posterity should be brought during the four hundred years of their bondage in Egypt; as the next verse particularly states.

Verse 12. And when the sun was going down — About the time of the evening oblation; for, he abode by them, praying and waiting till toward evening; a deep sleep fell upon Abram — Not a common sloop through weariness or carelessness, but a divine ecstasy, that, being wholly taken off from things sensible, he might be wholly taken up with the contemplation of things spiritual. And lo, a horror of great darkness fell upon him — This was designed to strike an awe upon the spirit of Abram, and to possess him with a holy reverence. Holy fear prepares the soul for holy joy; God humbles first, and then lifts up.

12. When the sun was going down — Hebrews, was about to go down. All day long had Abram been busy selecting the victims, slaying them, and placing them in order. See introductory note to the chapter. Now night comes on again, and a deep sleep fell upon Abram — A profound slumber, like that which fell on Adam when Jehovah God would take one of his ribs. Genesis 2:21. This sleep was superinduced by divine agency, and is called in the Sept. an ecstasy. It doubtless served a special purpose in conveying or impressing the word of God upon his soul. And, lo, a horror of great darkness fell upon him — Both the horror and the darkness seem to have been a deepening effect of the manner of the vision. The language used cannot legitimately mean that “when he awoke he was terrified by the dense darkness which surrounded him.” — Kalisch. The horror and darkness were rather a part of the vision of his sleep.

V. 13. Thy seed shall be strangers-So they were in Canaan first, Psalm 105:11,12, and afterwards in Egypt: before they were lords of their own land, they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth.

And them they shall serve-So they did the Egyptians, Exodus 1:13. See how that which was the doom of the Canaanites, Genesis 9:25, proves the distress of Abram’s seed: they are made to serve; but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing.

And they shall afflict them-See Exodus 1:11. Those that are blessed and beloved of God are often afflicted by wicked men. This persecution began with mocking, when Ishmael the son of an Egyptian, persecuted Isaac, Genesis 21:9, and it came at last to murder, the basest of murders, that of their new born children; so that more or less it continued 400 years.

Verse 13. Four hundred years] “Which began,” says Mr. Ainsworth, “when Ishmael, son of Hagar, mocked and persecuted Isaac, Genesis 21:9; Galatians 4:29; which fell out thirty years after the promise, Genesis 12:3; which promise was four hundred and thirty years before the law, Galatians 3:17; and four hundred and thirty years after that promise came Israel out of Egypt, Exodus 12:41.”

Verse 13. Thy seed shall be strangers — So they were in Canaan first, Psalm 105:12, and afterward in Egypt: before they were lords of their own land, they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth. And they shall serve them — So they did the Egyptians, Exodus 1:13. See how that which was the doom of the Canaanites, Genesis 9:25, proves the distress of Abram’s seed: they are made to serve; but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing. And they shall afflict them — See Exodus 1:11. Those that are blessed and beloved of God are often afflicted by wicked men. This persecution began with mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, (Genesis 21:9,) and it came at last to murder, the basest of murders, that of their new-born children; so that, more or less, it continued four hundred years.

Ver. 13. Four hundred years. These are reckoned from the birth of Isaac. Thence to the birth of Jacob — 60 years

to Jacob’s 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.

13. Thy seed shall be a stranger — The Egyptian bondage is here foretold. That oppressive, but important, period in the history of the chosen seed, and its duration, is stated in round numbers as four hundred years. In Exodus 12:40, it is said that “the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.” There we have the exact statement of history; here the more general one of prophecy. For the question of chronology here involved, see note on Exodus 12:40.

V. 14. That nation whom they shall serve, even the Egyptians, will I judge-This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. The punishing of persecutors is the judging of them; it is a righteous thing with God, and a particular act of justice, to recompense tribulation to those that trouble his people. The deliverance of Abram’s seed out of Egypt.

And afterwards shall they come out with great substance-Either after they have been afflicted 400 years, or, after the Egyptians are judged and plagued.

Verse 14. And also that nation, &c.] How remarkably was this promise fulfilled, in the redemption of Israel from its bondage, in the plagues and destruction of the Egyptians, and in the immense wealth which the Israelites brought out of Egypt! Not a more circumstantial or literally fulfilled promise is to be found in the sacred writings.

Verse 14. That nation whom they shall serve, even the Egyptians, will I judge — This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. The punishing of persecutors is the judging of them; it is a righteous thing with God, and a particular act of justice, to “recompense tribulation to those that trouble” his people.

14. That nation… will I judge — As seen in the history of the plagues of Egypt. Come out with great substance — See Exodus 12:31-36.

V. 15. Thou shalt go to thy fathers-At death we go to our fathers, to all our fathers that are gone before us to the state of the dead, to our godly fathers that are gone before us to the state of the blessed. The former helps to take off the terror of death, the latter puts comfort into it. Thou shalt be buried in a good old age-Perhaps mention is made of his burial here, where the land of Canaan is promised him, because a burying-place was the first possession he had in it. Old age is a blessing, if it be a good old age: theirs may be called a good old age,

1. That are old and healthful, not loaded with such distempers as make them weary of life:

2. That are old and holy, whose hoary head is found in the way of righteousness, old and useful, old and exemplary for godliness, that is indeed a good old age.

Verse 15. Thou shalt go to thy fathers in peace] This verse strongly implies the immortality of the soul, and a state of separate existence. He was gathered to his fathers-introduced into the place where separate spirits are kept, waiting for the general resurrection. Two things seem to be distinctly marked here: 1. The soul of Abram should be introduced among the assembly of the first-born; Thou shalt go to thy fathers in peace.

2. His body should be buried after a long life, one hundred and seventy-five years, Genesis 25:7. The body was buried; the soul went to the spiritual world, to dwell among the fathers-the patriarchs, who had lived and died in the Lord. See Clarke’s note on “Genesis 25:8”.

Verse 15. Thou shalt go to thy fathers — At death we go to our fathers, to all our fathers that are gone before us to the state of the dead, to our godly fathers that are gone before us to the state of the blessed. The former helps to take off the terror of death, the latter puts comfort into it. Thou shalt be buried in a good old age — Perhaps mention is made of his burial here, where the land of Canaan is promised him, because a burying-place was the first possession he had in it.

Ver. 15. Thou shalt go. Abraham’s 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 Lord’s resurrection from the dead, and ascension to glory.

15. Go to thy fathers — A profound expression, suggestive of reunion in another and immortal life. Comp. Genesis 25:8; 39:29; 49:33. To go to one’s father or people implies that they were somewhere living still. That the words do not here mean being buried in the ancestral tomb is evident from the fact that Abram was not buried with his father; and then, in all the passages cited above, the burial is mentioned as subsequent and distinct. A good old age — One hundred and seventy-five years old; Genesis 25:7, 8.

V. 16. They shall come hither again-Hither to the land of Canaan, wherein thou now art. The reason why they must not have the land of promise in possession till the fourth generation, is because the iniquity of the Amorites was not yet full. The righteous God has determined, that they shall not be cut off till they are arrived to such a pitch of wickedness; and therefore till it come to that, the seed of Abram must be kept out of possession.

Verse 16. In the fourth generation] In former times most people counted by generations, to each of which was assigned a term of years amounting to 20, 25, 30, 33, 100, 108, or 110; for the generation was of various lengths among various people, at different times. It is probable that the fourth generation here means the same as the four hundred years in the preceding verse. Some think it refers to the time when Eleazar, the son of Aaron, the son of Amram, the son of Kohath, came out of Egypt, and divided the land of Canaan to Israel, Joshua 14:1. Others think the fourth generation of the Amorites is intended, because it is immediately added, The iniquity of the Amorites is not yet full; but in the fourth generation they should be expelled, and the descendants of Abram established in their place. From these words we learn that there is a certain pitch of iniquity to which nations may arrive before they are destroyed, and beyond which Divine justice does not permit them to pass.

Verse 16. They shall come hither again — Hither to the land of Canaan, wherein thou now art. The reason why they must not have the land of promise in possession till the fourth generation, is, because “the iniquity of the Amorites was not yet full.” The righteous God has determined that they shall not be cut off till they are arrived to such a pitch of wickedness; and therefore, till it come to that, the seed of Abram must be kept out of possession.

Ver. 16. Not yet full. Our Saviour said to the Jews, Fill ye up then the measure of your fathers. Matthew 23:32. The Assyrian empire was weighed in the balances; her years were numbered, and her power finished. Daniel 5:27. Divine justice is administered by counsel, by weight, and by measure: the day of the wicked is sure to come.

16. In the fourth generation — Evidently reckoning one hundred years as an average generation among these patriarchs. For the iniquity of the Amorites is not yet full — Another sentence of profound significance. The Amorites were the most powerful and widespread of all the inhabitants of Canaan, and are here named as representing all the Canaanitish tribes. Their origin is noted in Genesis 10:16, where see note. Those who “dwelt in Hazezon-tamar” had been recently smitten by the eastern invaders. Genesis 14:7. But Abram was at this time confederate with one of their princes, (Genesis 14:13,) and the presence of such saintly characters as Melchizedek preserved the many from utter moral degeneracy and ruin. But Melchizedek would depart, and Abram’s seed be removed from the land, and the nations would fill up the cup of their iniquity and become ripe for destruction. In this verse Murphy notes the following lessons: “1) The Lord foreknows the moral character of men. 2) In his providence he administers the affairs of nations on the principles of moral rectitude. 3) Nations are spared until their iniquity is full. 4) They are then cut off in retributive justice.”

V. 17. When the sun was gone down the sign was given-The smoaking furnace signified the affliction of his seed in Egypt: they were there in the furnace of affliction, and labouring in the very fire. They were there in the smoke, their eyes darkened that they could not see to the end of their troubles.

2. The burning lamp speaks comfort in this affliction; and this God shewed Abram at the same time with the smoaking furnace. The lamp notes direction in the smoke; God’s word was their lamp, a light shining in a dark place. Perhaps too this burning lamp prefigured the pillar of a cloud and fire which led them out of Egypt.

3. The passing of these between the pieces was the confirming of the covenant God now made with him. It is probable this furnace and lamp, which passed between the pieces, burned and consumed them, and so compleated the sacrifice, and testified God’s acceptance of it, as of Gideon’s, Judges 6:21, Manoah’s, Judges 13:19,20, and Solomon’s, 2 Chronicles 7:1. So it intimates,

1. That God’s covenants with man are made by sacrifice, Psalm 50:5, by Christ, the great sacrifice.

2. God’s acceptance of our spiritual sacrifices is a token for good, and an earnest of farther favours.

Verse 17. Smoking furnace and a burning lamp] Probably the smoking furnace might be designed as an emblem of the sore afflictions of the Israelites in Egypt; but the burning lamp was certainly the symbol of the Divine presence, which, passing between the pieces, ratified the covenant with Abram, as the following verse immediately states.

Verse 17. Behold a smoking furnace — This signified the affliction of his seed in Egypt: they were there in the furnace of affliction, and labouring in the very fire. They were there in the smoke, their eyes darkened that they could not see to the end of their troubles. And a burning lamp — This speaks comfort in this affliction: and this God showed Abram at the same time with the smoking furnace. The lamp notes direction in the smoke; God’s word was their lamp, a light shining in a dark place. Perhaps, too, this burning lamp prefigured the pillar of a cloud and fire which led them out of Egypt. The “passing of these between the pieces” was the confirming of the covenant God now made with him.

17. When the sun went down, and it was dark — The progress of time is marked; in verse 12, when the sun was going down; here when it went down, and darkness was on all things. The Hebrew word for darkness in this verse is different from that so rendered in verse 12. There it means soul darkness; here night’s darkness. A smoking furnace — Hebrews, an oven of smoke. According to Jahn, the tannur, here rendered furnace, was a moveable oven, constructed of brick, and plastered within and without with clay. The burning lamp is not to be regarded as another and distinct object, separate from the furnace. A better version is, flames of fire. The thing seen was a moving oven, from the top of which issued a flame of fire in the midst of a cloud of smoke. Like the pillar of cloud and fire, (Exodus 13:21,) this smoke and flame were symbols of the presence and power of Jehovah; not solely “symbols of the wrath of God,” (Keil,) nor yet to be construed as “the smoke of destruction, and the light of salvation.” — Murphy. All these thoughts lie in the background, but the great thought is, that Jehovah himself, by these symbols of his personal presence and manifestation, condescends to covenant with Abram, and passed between those pieces. God’s penal judgments may well be symbolized by a smoking furnace, (comp. Genesis 19:28; Malachi 4:1,) and flaming fire may denote either the consuming wrath (Psalm 89:46; Lamentations 2:3) or the salvation of God, (Isaiah 62:1:) and Jehovah’s presence and power among his covenant people would be displayed in both these ways — avenging them on their enemies when they were injured, and chastening and smiting them when they sinned.

V. 18. In that same day, the Lord made a covenant with Abram, saying, Unto thy seed have I given this land-He had said before, To thy seed will I give this land, but here he saith, I have given it; that is,

1. I have given the promise, the charter is sealed and delivered, and cannot be disanulled.

2. The possession is as sure in due time, as if it were now actually delivered to them. In David’s time and Solomon’s their jurisdiction extended to the utmost of these limits, 2 Chronicles 9:26. And it was their own fault that they were not sooner and longer in possession of all these territories. They forfeited their right by their sins, and by their own sloth and cowardice kept themselves out of possession. The present occupants are named, because their number and strength and long prescription, should be no hindrance to the accomplishment of this promise in its season; and to magnify God’s love to Abram and his seed, in giving to that one nation the possession of many nations.

Verse 18. The Lord made a covenant] tyrb trk carath berith signifies to cut a covenant, or rather the covenant sacrifice; for as no covenant was made without one, and the creature was cut in two that the contracting parties might pass between the pieces, hence cutting the covenant signified making the covenant. The same form of speech obtained among the Romans; and because, in making their covenants they always slew an animal, either by cutting its throat, or knocking it down with a stone or axe, after which they divided the parts as we have already seen, hence among the percutere fædus, to smite a covenant, and scindere fædus, to cleave a covenant, were terms which signified simply to make or enter into a covenant.

From the river of Egypt] Not the Nile, but the river called Sichor, which was before or on the border of Egypt, near to the isthmus of Suez; see Joshua 13:3; though some think that by this a branch of the Nile is meant. This promise was fully accomplished in the days of David and Solomon. See 2 Samuel 8:3, &c., and 2 Chronicles 9:26.

Verse 18. Unto thy seed have I given this land, from the river of Egypt, &c. — In David’s time and Solomon’s, their jurisdiction extended to the utmost of those limits, 2 Chronicles 9:26. And it was their own fault that they were not sooner and longer in possession of all these territories. They forfeited their right by their sins, and by their own sloth and cowardice kept themselves out of possession.

Ver. 18. The land being promised to Abraham, from the Nile to the Euphrates, is thought by Irenæus 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. Isaiah 27:12, 13.

18. Made a covenant — Hebrews, cut a covenant, in allusion to the cutting of the victims into pieces and passing between them. Abram had passed between the pieces before the sun went down, and now Jehovah completes the cutting of the covenant by causing the burning symbols of his presence to pass between the pieces and repeating, for the fourth time, Unto thy seed have I given this land. Comp. verses 7, 12, and Genesis 7:13, 15. The utmost boundaries of the land are here given as the river of Egypt on the southwest, unto the great river, the river Euphrates, on the north-east. The designation of the Euphrates as the great river favours the opinion that the river of Egypt is not the Nile, which was also great, but the wady-el-Arish, called the river (or brook ljn) of Egypt, in Joshua 15:4. This view is further confirmed by the fact that the dominion of Israel did actually extend, in Solomon’s time, between these borders, (see 1 Kings 4:24,) but never extended to the Nile. Most commentators, however, understand the Nile here, and think these two great rivers are mentioned in a general way, as representing the two great nations or world-powers on the east and west of Canaan.

Verse 19. The Kenites, &c.] Here are ten nations mentioned, though afterwards reckoned but seven; see Deuteronomy 7:1; Acts 13:19. Probably some of them which existed in Abram’s time had been blended with others before the time of Moses, so that seven only out of the ten then remained; see part of these noticed Genesis 10:1-31. IN this chapter there are three subjects which must be particularly interesting to the pious reader. 1. The condescension of GOD in revealing himself to mankind in a variety of ways, so as to render it absolutely evident that he had spoken, that he loved mankind, and that he had made every provision for their eternal welfare. So unequivocal were the discoveries which God made of himself, that on the minds of those to whom they were made not one doubt was left, relative either to the truth of the subject, or that it was God himself who made the discovery. The subject of the discovery also was such as sufficiently attested its truth to all future generations, for it concerned matters yet in futurity, so distinctly marked, so positively promised, and so highly interesting, as to make them objects of attention, memory, and desire, till they did come; and of gratitude, because of the permanent blessedness they communicated through all generations after the facts had taken place.

2. The way of salvation by faith in the promised Saviour, which now began to be explicitly declared. God gives the promise of salvation, and by means in which it was impossible, humanly speaking, that it should take place; teaching us, 1. That the whole work was spiritual, supernatural, and Divine; and, 2. That no human power could suffice to produce it. This Abram believed while he was yet uncircumcised, and this faith was accounted to him for righteousness or justification; God thereby teaching that he would pardon, accept, and receive into favour all who should believe on the Lord Jesus Christ. And this very case has ever since been the standard of justification by faith; and the experience of millions of men, built on this foundation, has sufficiently attested the truth and solidity of the ground on which it was built.

3. The foundation of the doctrine itself is laid in the covenant made between God and Abram in behalf of all the families of the earth, and this covenant is ratified by a sacrifice. By this covenant man is bound to God, and God graciously binds himself to man. As this covenant referred to the incarnation of Christ; and Abram, both as to himself and posterity, was to partake of the benefits of it by faith; hence faith, not works, is the only condition on which God, through Christ, forgives sins, and brings to the promised spiritual inheritance. This covenant still stands open; all the successive generations of men are parties on the one side, and Jesus is at once the sacrifice and Mediator of it. As therefore the covenant still stands open, and Jesus is still the Lamb slain before the throne, every human soul must ratify the covenant for himself; and no man does so but he who, conscious of his guilt, accepts the sacrifice which God has provided for him. Reader, hast thou done so! And with a heart unto righteousness dost thou continue to believe on the Son of God? How merciful is God, who has found out such a way of salvation by providing a Saviour every way suitable to miserable, fallen, sinful man! One who is holy, harmless, undefiled, and separate from sinners; and who, being higher than the heavens, raises up his faithful followers to the throne of his own eternal glory! Reader, give God the praise, and avail thyself of the sin-offering which lieth at the door.

GENESIS

Ver. 19. The Cadmonites. “Of this race was Cadmus, if not the Cadmus of Moses, who came from Phœnicia 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. Stukeley’s Palæographia Sacra.

19. Kenites… Kenizzites… Kadmonites — Ten nations are now mentioned as occupying this vast territory, seven of whom (those mentioned verses 20 and 21) have been previously noticed. The number ten, occurring in such a prophecy as this, may well be understood to have some symbolistic significance. It seems to be the symbolic number of completed development in godless worldly empire and rule, as the toes of the image in Nebuchadnezzar’s dream, (Daniel 2:42,) and the ten horns of the fourth beast. Daniel 7:7, 20, 24. Comp. Revelation 13:1; 17:3, 12. These ten heathen nations rise in prophetic vision before Abram, as representing all that long line of opposing world-forces which shall make war upon the godly seed, but in the end of the ages be overcome, so that “the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High.” Daniel 7:27. “The Kenites inhabited rocky and mountainous tracts in the south and south-west of Palestine, near the territory of the Amalekites. Numbers 24:21. They may have spread, in a western direction, to the land of Egypt; so that by their expulsion the frontiers of the promised land would have nearly touched the valley of the Nile.” — Kalisch. Moses’s father-in-law was of this tribe, and some of his descendants journeyed with the children of Israel, (Judges 1:16, see note,) and settled in the north of Palestine. Judges 4:11; 5:24. In Saul’s time a friendly feeling was still shown toward them on account of ancient kindness, 1 Samuel 15:6; comp. 1 Samuel 27:11; 30:29. Of the Kenizzites we have no other mention, and they were probably destroyed at an early date. The name of the Kadmonites would seem to designate them as eastern, and it is plausibly conjectured that they occupied the eastern part of the territory here given to Abram’s seed. No other mention of their name occurs.

Ver. 20. The Hittite. See Note, Ezekiel 16:3. The orthography which terminates in ite is injudicious.

20. Hittites — Descendants of Heth. See on Genesis 10:15. Perizzites — See on Genesis 13:7. Rephaim — See on Genesis 14:5. For an account of the tribes mentioned in verse 21, see on Genesis 10:16, 19.

GOD’S FULLER REVELATION TO ABRAM, 1-21.

The narrative of this chapter is remarkable for its visional symbolism and far-reaching lessons of divine revelation. Here, for the first time, occurs that profound expression, “the Word of Jehovah,” significant of the self-revealing of God through Him who “was in the beginning with God.” John 1:2. This “Word” is the more impressive here as coming to Abram in “a vision.” Possibly Abram lay down to sleep under the open sky, heavy and despondent over the uncertainty of the divine promises touching his seed. In his dreams the Lord speaks loudly to him, and impresses the spoken word by a soul-stirring vision of his power. Comp. Numbers 12:6. He arouses from his sleep with the profound spell of the vision still upon him and gives utterance to the words of verses 2 and

3. Then “behold,” (verse 4,) the WORD again speaks, and pledges him an heir, and under the power and leading of this Word, he cannot sleep, but rises and walks abroad under the night sky; and again the WORD tells him to look on high and number the stars, if he would know the number of his posterity. Verse 5. The fulness and force of the revelation dispel all doubt, and he passes from the gloomy state of dubious “fear” (verse 1) to the righteousness of faith. Verse 6. All the rest of the night he seems to have communed with God, and with the break of the morning asked to have his faith deepened and intensified into knowledge, (verse 8,) and in answer to that yearning, the covenant, by means of five representative sacrificial offerings, (verse 9,) is visibly established between Jehovah and Abram. Verses 10-18. Here we note the symbolism of cutting a covenant. All day long the “Friend of God” is busy in preparing the victims, and keeping off the birds of prey, (verse 11,) and the shadows of another evening begin to gather round him, when he falls into a deep, prophetic, trance-sleep, (verse 12,) in which his soul is made to feel the terror of some of the dark aspects of his vision. Along with that sense of horror comes the verbal prediction of Israel’s bondage and exodus, together with the doctrine that God is the great ruler and judge of nations. Verses 13-16. The whole vision closes with the movement of smoke and fire symbols of God’s presence between the pieces, (verse 17,) thus sealing the covenant, and giving Abram to “know of a surety” (comp. verses 8, 13) the promise of his great inheritance, and ten Canaanitish nations are mentioned as types of world-powers to be destroyed before the ultimate triumph of the chosen seed.

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. Genesis 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, (Genesis 23:24,) who yet is called God. Genesis 32:28-30. Hagar receives a communication from an angel whom yet she names God. Genesis 16:7, 13. The promised Messiah was to be the ‘angel of mighty counsel,’ (Isaiah 9:5, in LXX,) the ‘angel of the covenant,’ (Malachi 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 Genesis 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, (Daniel 10:19,) Mary, (Luke 1:30,) and John, (Revelation 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.