Genesis 15:1

XV.

JEHOVAH’S 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).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.] From the envy of thy neighbours, and enmity of others, whom thou hast lately vanquished: yea, I will deliver thee from all danger, as I have done from this. See a like promise to all believers, Psa 115:9-11. The shield is between the body and the thrust; so is God between his and harm. He "beareth them as on eagles’ wings". {Deu 32:11} The eagle fleeth with her young on her back; {a} there is no shooting them but through her body. No more can any devoratory evil, as Tertullian’s phrase is, befall the saints, but through God.

And thy exceeding great reward.] So that thou shalt lose nothing by refusing the king of Sodom’s offer. God is a liberal paymaster, and his retributions are more than bountiful. A hundredfold here, and heaven hereafter. {Mat 19:29} Not only Caleb shall have Hebron for his valour, but Nebuchadnezzar shall have Egypt as his pay for his pains at Tyre. Never ask with Peter, What shall we have? {Mat 19:27} You shall have whatever heart can wish, or need require. The world gives hard wages; but God’s reward is exceeding great. He will also recompense our losses for his sake, as the king of Poland did his noble servant Zelilaus; having lost his hand in his wars, he sent him a golden hand for it: so Gaius gave Agrippa, that had been imprisoned for his sake, a chain of gold as heavy as his chain of iron had been. {b}

{a} Aquilae pullos suos in alis portant; alites reliqui inter pedes . - Munster, in Scho. ex Rab. Salom.

{b} Cromerus.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

- The Faith of Abram

1. דבר dābār, “a word, a thing;” the word being the sign of the thing.

2. אדני 'ǎdonāy, “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, יהוה yehovâh and אדני 'ǎdonāy are in apposition, אלהים 'ĕlohı̂ym 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 אדן 'ǎdôn in the singular and plural is used as a common name. משׁק mesheq, “possession,” בן־משׁק ben-mesheq, “possessor.” This forms a paronomasia with דמשׂק dameśeq, which is for דמשׂקי damaśqı̂y. אליעזר ‛elı̂y'ezer, “Eliezer, God of help, or mighty to help.”

19. קיני qēynı̂y, Kenite, patronymic of קין qayı̂n, Kain. קנזי qenı̂zı̂y, Kenizzite, patronymic of קנז qenaz, Kenaz, “hunter.” קדמני qademonı̂y, 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 אדני 'ǎdonāy 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 Abram’s 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 man’s 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 Abram’s 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. 12–14. “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 soul’s 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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 Abram’s possessions must descend in consequence of his childless condition. This Eliezer of Damascus. “Though he is said to have been in Abram’s 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 house—an 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 one’s 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 God’s 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 beginning—the first generating principle of all spiritual religion—is “the Word of the Lord.” “Faith cometh by hearing, and hearing by the Word of God.” The voice of God, man’s hearkening to that voice, and his belief thence arising—these 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 man’s 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 faith—in the sense of loving trust and confidence—in 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 man’s 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 nature—the 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 God’s 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 mind—dangers 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. Fear—in the sense of the dread of some hostile power—paralyses. 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 God’s 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 soul’s 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 God—makes 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 him—he 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 promise—at least in the shape in which he looked for it—is 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. Abram’s 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 God’s 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. God’s dealings with Abram show that the trial of our faith, though it may be severe, is not too great for us, “He knoweth our frame—He 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 Abram—the 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 man’s only righteousness. Abram’s 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 God’s 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 God’s 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 glory—but 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 Abram—as He has to the human race—by 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.

God’s 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 I”—“thy 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 eagle’s 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 God’s 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 God’s 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 stirred—painfully 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 sin—the suggestions of sense and sight contending against faith—the 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 Abram’s 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 God’s 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 righteousness—by 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 man’s 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 science—the highest sublimity of the most sublime of all the sciences—the most glorious lesson in astronomy the world ever learned. In the still and solemn silence of earth’s unbroken slumber—under the deep azure arch of heaven—not a breath stirring—not a cloud passing—then and there, to stand alone with God, to stand with open eye and behold His works, to stand with open ear and hear His word—His 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 God’s 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 Abram’s natural seed, which are earthy, and by the stars, his spiritual seed, which are heavenly: for the scope of both signals is to answer Abram’s doubts about his solitariness, that he had no child, and this God doth by the promise of a numberless seed unto him—as 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 God’s 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 God’s dealings with him, were necessary to ripen this into faith. When everything like expectation must have been dead, then faith sprang up within his soul—the principle of a new life.

Faith in God is the soul’s victory over the difficulties—1 Of absence. The things believed in are far removed from sight.

2. Of the non-fulfilment of promises. They are still future—beyond 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 sky—with no possible condition to fulfil, and no work at all to do. God speaks—Abram believes—and 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 God’s 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 God’s 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 man’s 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 promises—land, a numerous seed, or any other blessing. God’s 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 God’s 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 Saviour—able 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 God’s mercy and promises through Christ (Rom_4:17-23). Thus, in different senses, we are justified—by grace, by Christ, by the Spirit, by the Word, by faith.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

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. Abram’s 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 [תַּרְדֵּמָה, 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 [יְבוּם, 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 בַּֽמַּֽחֲזֶה, 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).1—Fear 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 Abram’s 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,—חשב, to think, desire, purpose; then to esteem, reckon, impute, set to one’s 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 כרת ברית, 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 Calvin’s 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 (תרדמה) 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.9—For 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). Israel’s 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 נתר, not נחל (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, Beiträge, vol. iii. p. 265, urges in favor of the Nile not only the term which is used, נָחָר, and which is not interchangeable with the term for a small stream or brook, נחל, 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 יאר, 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 symbol—no 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 Amalekitish—originally 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, גֵר יִהְיֶה זַרְעֲךְ. 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 Lord’s 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 state—in which the soul is held in the attitude of waiting, and does not grasp beforehand—produced in the strength of the gratia prœveniens, and not as a pure creaturely and unconcerned yielding of one’s 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 God—as 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.—Abram’s 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.—Abram’s 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.16—God 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 Abram’s 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: Abram’s 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].—Schröder: The present and future of Abram—God 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 Egypt’s 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 man—his own life, the life of his seed, and of the race—perverted 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 Abram’s posterity in Christ—the incarnate word.” Wordsworth.—A. G.]

[The אָנֹכִי 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 here—ben-meshek—Dammesek. Wordsworth, after Lightfoot and others, calls attention to the fact, that the name Eliezer is the same as Lazarus in our Lord’s 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 בֶן בֵּיתִי 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 Abram’s 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 righteousness—his own or another’s imputed to him—set to his account. And this is the gospel plan of salvation—to 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 man’s will Is conformed to God’s will—that 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.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Genesis

THE WORD THAT SCATTERS FEAR

Gen 15:1.

I

Abram was now apparently about eighty-five years old. He had been fourteen years in Palestine, and had, for the only time in his life, quite recently been driven to have recourse to arms against a formidable league of northern kings, whom, after a swift forced march from the extreme south to the extreme north of the land, he had defeated. He might well fear attack from their overwhelmingly superior forces. So this vision, like all God’s words, fits closely to moments needs, but is also for all time and all men.

1. The call to conquer fear.

Fear not.-{a} There is abundant reason for fear in facts of life. There are so many certain evils, and so many possible evils, that any man who is not a feather-brained fool must sometimes quail.

{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.

{a} As to outward evils, His protection assures us, not of absolute exemption, but of His entire control of them, so that men and circumstances are His instruments, and His will only is powerful. Chedorlaomer and all the allied kings are nothing; ‘a noise,’ as the prophet said of a later conqueror. All the bitterness and terror is taken out of evil. If any fiery dart pass through the shield, all its poison is wiped off in passage. So there remains no reason for fear, since all things work together for good. Behind that shield we are safe as diver in his bell, though seas rave and sea-monsters swim around.

{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

Many years have passed since Abram was called to go forth from his father’s house, assured that God would make of him a great nation. They had been years of growing power. He has been dwelling at Mamre, as a prince among the people of the land, a power. There sweeps down on Southern Palestine the earliest of those invasions from the vast plains of the North which afterwards for generations were the standing dread of Abram’s descendants. Like the storm pillars in their own deserts, are these wild marauders with the wild names that never appear again in the history. Down on the rich valleys and peaceful pasture lands they swoop for booty, not for conquest. Like some sea-bird, they snatch their prey and away. They carry with them among the long train of captives Abram’s ungenerous brother-in-law, Lot. Then the friend of God, the father of the faithful, musters his men, like an Arab sheikh as he was, and swiftly follows the track of the marauders over the hills of Samaria, and across the plain of Jezreel. The night falls, and down he swoops upon them and scatters them. Coming back he had interviews with the King of Sodom, when he refuses to take any of the spoil, and with Melchizedek. Abram is back at Mamre. How natural that fear and depression should seize him: the reaction from high excitement; the dread that from the swarming East vengeance would come for his success in that night surprise; the thought that if it did, he was a wandering stranger in a strange land and could not count on allies. Then there would come, perhaps, the remembrance of how long God had delayed the very beginnings of the fulfilment, ‘Seeing I go childless.’

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 all-sufficient object for our spirits, His love, the communication of Himself, the sense of His presence, the depths of His infinite character, of His wondrous ways, of His revealed Truth as an object for thought: of His authoritative will as imperative for will and conscience: aspiration towards Him.

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.

Such a relationship is the great proof of immortality.

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?

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

CHAPTER 15 The Fourth Communication and the Covenant and the Vision

1. The fourth communication (Gen 15:1)

2. Abram’s 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 Abram’s 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 God’s 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 Abraham’s seed.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

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.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

15:1-21 The Lord made a formal covenant with Abram, solemnly confirming the promises made at his call (12:1-3). There would be a long period of slavery for Abram’s descendants before these promises would be completely fulfilled.

15:1 Do not be afraid: Abram lacked a son to be his heir. The Lord addressed Abram’s anxiety about the future with comforting words. • I will protect you (literally I will be your shield): The Hebrew word for “shield” (magen) is from the same root as Melchizedek’s word defeated (14:20). The Lord who had defeated Abram’s enemies would continue to protect him. • your reward will be great: The promise of offspring (12:2-3; cp. Ps 127:3) was still unfulfilled.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Or, the Lord spake to Abram.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 55:1), 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, Co2 7:5. (2.) God takes cognizance of his people's fears though ever so secret, and knows their souls, Psa 31:7. (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 Ch1 17:24. 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, Co1 2:9. [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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 דבר יהוה debar Yehovah, translated here word of the Lord, means the same with the λογος του Θεου of St. John, Joh 1:1, and, by the Chaldee paraphrases in the next clause, called מימרי meimeri, "my word," and in other places מימרא דיי meimera daiya, the word of Yeya, a contraction for Jehovah, which they appear always to consider as a person; and which they distinguish from פתגמא 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, מחזה machazeh, from חזה 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, שכרך הרבה מאד 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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, (Genesis 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, (Psalm 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Fear not. He might naturally be under some apprehensions, lest the four kings should attempt to be revenged upon him. --- Reward, since thou hast so generously despised earthly riches. (Haydock) --- Abram was not asleep, but saw a vision of exterior objects, ver. 5.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

God Promises an Heir to Abraham and the Land of Canaan for his Descendants. The Promise is Ratified by a Covenant

The passage is from the Primitive source. A somewhat similar account from the Priestly narrative is given in Genesis 17. The repetition shows the importance attached by the compiler of Genesis to these records of the promises as testifying to the divine purposes for the Hebrew people.

1. Vision] probably a trance, with the senses dormant, but the mind awake to spiritual impressions: cp. Num_24:3-4, Num_24:15, Num_24:16. Fear not] It is thought that Abraham was depressed at the thought (1) of his childlessness, and (2) of the powerful enemies he had made through the rescue of Lot. To remove the latter fear God promises Himself to be his shield. Thy exceeding great reward] RM 'thy reward shall be exceeding great.'

2. What wilt thou give me] of what avail are these promised possessions, with no child to inherit them? The steward, etc.] RV 'he that shall be possessor of my house,' i.e. the heir, would be Eliezer of Damascus, a servant. The Damascenes have always boasted a connexion with Abraham.

4. Abraham is assured that his heir should be a child of his own begetting.

5. He brought him forth] This was probably part of the vision. Tell the stars] i.e. count them.

6. He counted it to him for righteousness] Faithful Abraham gave up his own will to the will of God, did not seek to force his way in the world (Gen_14:22), but awaited God's blessing in His good time. And this attitude of trust and submission was esteemed by God. St. Paul quotes this passage to show that mankind are accepted by God through their faith apart from any observance of the Mosaic law, which indeed had not at the period referred to in this passage come into existence. See Romans 4, 5; Galatians 3; Hebrews 11; James 2.

8. Abraham asks for some pledge of the fulfilment of the promises.

9. God condescends to confirm the promise of the possession of the land by a visible sign. Abraham is directed to make the usual preparations observed in old times when two parties were about to make an important covenant or alliance: cp. Jer_34:18. Certain animals and birds used in sacrifice were slain, and the bodies of the former divided in two parts: hence the expression to 'strike' or 'cut' a covenant. The two parties then passed between the parts, met in the middle, and took an oath of agreement, the position signifying that if they were false to the covenant they merited a similar fate to that of the slain animals.

10. The birds divided he not] see on Lev_1:17. Probably they were put opposite one another.

11. Fowls] RV 'birds of prey': an omen of the troubles which his descendants must encounter before entering into their possession.

12. An horror of great darkness] lit. 'a terror, even great darkness,' preceding the wondrous sight of Gen_15:17.

13. Abraham is given a glimpse of the fortunes of his descendants. A land that is not theirs] i.e. Egypt. Centuries must elapse before the family of Abraham had grown into a nation fit to take possession of Canaan. Much of this time was to be spent in Egypt, where trials and afflictions would discipline them to become the consecrated nation who were to preserve the knowledge of Jehovah.

Four hundred years] see on Exo_12:40. The four generations of Gen_16:16 taken in agreement with this v. must mean periods of a hundred years each, but there are no data by which we. can verify or correct the figures.

15. Go to thy fathers] see on Gen_25:8.

16. The iniquity of the Amorites is not yet full] The Amorites here stand for the races of Canaan generally. They are to be spared for 400 years, until their idolatry and gross vices have exhausted the forbearance of God: cp. Deu_7:1 and Intro. to Joshua.

17. Burning lamp] probably 'torch,' though the meaning is uncertain. The ratification of the covenant now took place by a bright light enveloped in cloud, the symbol of God's presence, passing between the victims: cp. Exo_3:2-3; Exo_40:34, etc. God gave the promise of the inheritance of the land: Abraham's part was continued trust, patience, and obedience.

18. The river of Egypt] probably the Wady el Arish on the border of Egypt. In the days of Solomon the promise was fulfilled (1Ki_4:21, 1Ki_4:24).

19. Kenites and Kenizzites] Tribes of the Negeb and Southern Desert. The Kenites were widely spread from Midian to Naphtali: cp. Jdg_1:16; Jdg_4:11. Kadmonites] of the Syro-Arabian Desert.

20, 21. Peiizzites] see on Gen_13:7. Rephaims] see on Gen_14:5. The others were peoples of Canaan: see on Gen_10:16.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

After these things the events just recordedthe word of the Lord Deb ar 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. Vers. 5, 7, 9, 13, 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 vision a night vision, but no dream (vide Ver. 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, 30 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. hBerh being always used adverbially. (cf., Neh_2:2 Neh_3:3) The other rendering, "thy reward m exceeding great" (LXX, Rosenm 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.

HOMILETICS.

Vers. 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 shieldi.e. thine impregnable defense. And the like protection is vouchsafed to Abram"s children when

2. 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)

3. 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.

4. 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 faith God 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. (2Co_7:6)

3. God"s promises are the wells of comfort which he has opened for the solace of dejected saints.

HOMILIES BY R.A. REDFORD

Ro 4 Ga 3 Heb 11).

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 obedience in each case vouchsafed to faith.

Thus the faith which justifies is the faith which sanctifies, for the sanctification, as the Apostle Paul shows in Ro 8, is as truly the outcome of the grace which accepts as the acceptance itself. R.

HOMILIES BY W. ROBERTS Ver. 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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In this chapter we have a solemn treaty between God and Abram,

I. A general assurance of God's kindness and goodwill to Abram, ver. 1.

II. A particular declaration of the purposes of his love concerning him, in two things. (1.) That he would give him a numerous issue, ver. 2-7. (2.) That he would give him Canaan for an inheritance, ver. 7-16.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The words of Jehovah run thus: "Fear not, Abram: I am a shield to thee, thy reward very much." הרבּה 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? משׁק, synonymous with ממשׁק (Zep 2:9), possession, or the seizure of possession, is chosen on account of its assonance with דּמּשׂק. בּן־משׁק, 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 דּמּשׂק, on account of its position before אליעזר, cannot be taken grammatically as equivalent to דּמּשׂקי.

(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 (בּן־בּיתי in distinction from יליד־בּית, 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. האמין, from אמן to continue and the preserve, to be firm and to confirm, in Hiphil to trust, believe (πιστεύσιν), 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 ל (e.g., Deu 9:23), but more frequently with בּ (Num 14:11; Num 20:12; Deu 1:32), "to believe the Lord," and "to believe on the Lord," to trust in Him, - πιστεύειν ἐπὶ τὸν Θεόν, as the apostle has more correctly rendered the ἐπίστευσεν τῷ Θεῷ 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. צדקה, 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 בּיהוה האמין, 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.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

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!

C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.

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. After these happenings, after Abram had returned to his home at Hebron, the Lord spoke to him in a vision, while Abram was in a state of ecstasy, under the influence of God. Solemnly Jehovah reassures His servant in the face of the many dangers that surround him, in view, also, of the fact that he is still without a child: Do not fear; I am to thee a Shield, thy very great Reward. The Lord promised to defend him in all conflicts and so to bless him as to be his Reward Himself.

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. The promise which the Lord had given him, Gen 12:2, seemed a thing of the far-distant past, and Abram’s faith was sorely tried. Time was going on from day to day, from year to year, and still he was childless, without offspring, forsaken. There seemed to be but one conclusion possible, namely, that one of his house-slaves, his steward, Eliezer of Damascus, would be his heir. That is implied in the unfinished sentence, and the repetition of the same thought emphasizes the feeling of desolation which was stealing over the heart of Abram.

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. Not merely a member of the household of Abram, but his own natural son should be the heir of his goods, which implies that he should also be the heir of the Messianic prophecy.

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. God’s patience has a wonderful sustaining and strengthening power. In order to impress upon His servant the exact meaning of His promise, the Lord brought him outside and had him look closely at the starry heavens, whether he felt able to count the stars. So great, in brief, would be the number of his descendants. This promise, in the last analysis, is Messianic. Through the one Seed, Christ, all nations on earth were to be blessed, and all men of all nations that have accepted the only salvation, that in Jesus Christ, are the descendants of Abraham in truth; they are the people of God, the spiritual Israel, Rom 4:18.

v. 6. And he believed in the Lord; and he counted it to him for righteousness. Cf Rom 4:5. Abram placed his trust in the promise of the Lord with all it implied, and therefore the Lord accepted him into the covenant of His grace. That is the way of salvation for all sinners, the way of obtaining that true righteousness by which we are justified before God. Christ has earned blessing, salvation, righteousness for all men, and all that accept this promise in faith have these wonderful gifts, are pure, holy, and righteous before God, because the righteousness of Christ is imputed to them.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

COVENANT WITH ABRAM

Genesis 15

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 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.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

After these things

"These things" refers to when the kings fought and Abram rescued Lot.

the word of Yahweh came to Abram in a vision, saying, "Fear

The idiom "the word of Yahweh came to" is used to introduce a special message from God. AT: "Yahweh gave a message to Abram in a vision. He said, 'Fear" or "Yahweh spoke this message to Abram in a vision: 'Fear" (See: Idiom)

shield ... reward

God used these two metaphors to tell Abram about his character and his relationship to Abram. (See: Metaphor)

I am your shield

Soldiers use a shield to protect themselves from their enemies. AT: "I will protect you like shield" or "I am your shield to protect you" (See: Metaphor)

I am ... your very great reward

Possible meanings are 1) "I myself will be all that you need" or 2) "I will give you all you need."

reward

the result of a person's actions. This seems to be a metonym for the gracious blessing God would give Abram. (See: Metonymy)

Abram said, "Since you have given me

"Abram continued speaking and said, 'Since you have given me'"

translationWords

word of God

Lord Yahweh

Abraham

vision

fear

heir

Damascus

manager

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

אחר הדברים האלה — Wherever the term אחר is used it signifies immediately after the preceding event; whilst אחרי signifies a long time afterwards. אחר הדברים האלה AFTER THESE THINGS means: after this miracle has been wrought for him in that he slew the kings and he was in great anxiety, saying, “Perhaps I have already received, in this God-given victory reward for all my good deeds” — therefore the Omnipresent said to him, אל תירא אברם אנכי מגן לך FEAR NOT ABRAM, I AM THY SHIELD against punishment: for you shall not be punished on account of all these people whom you have slain. And as for your being anxious regarding the receipt of any further reward, know that שכרך הרבה מאד THY REWARD WILL BE EXCEEDING GREAT (Genesis Rabbah 44:5).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

THE WORD OF THE ETERNAL CAME UNTO ABRAM IN A VISION. Abraham now merited that the word of G-d should come to him in a daytime vision for at first his prophecy came to him in nocturnal visions. The meaning of the word bemachzeh (in a vision) is as in the meaning of the verse, And all the people saw the thunderings, and the secret thereof is known to those who are learned in the mysteries of the Torah.

FEAR NOT ABRAM. Abraham feared two things: that the four kings — either they or their successors — might increase their forces against him and he would go down into the battle and perish, or that his day shall come to die without child. [To remove these two fears from Abraham, the Eternal] promised him that He will be his shield against them, and that his reward for walking with G-d shall be very great.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

אחר הדברים האלה....במחזה, the expression במחזה “in a vision,” is one that had not been mentioned previously when the Torah reported G’d as communicating with Avram. The reason is that in this communication Avram did not only “hear something,” i.e. words spoken by G’d, but he saw something with his eyes [whether mental or physical does not matter, the point being that visual images are considered as stronger than aural perceptions. Ed.] Both the look at the stars, and the viewing of the pieces of the sacrifice he had slaughtered were more “real” than merely “hearing” something in a dream.

אל תירא, do not fear that kings whom you vanquished will stage a return engagement against you after they have regrouped. אנכי מגן לך, as a reward for your having displayed such trust and faith in Me, I will be your shield not only against these kings in the future, but also against any other adversaries that may attempt to harm you.

שכרך הרבה מאד, the combination of הרבה and מאד, means that Avram’s reward would be both in this life and in the hereafter.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.

I am your shield. I was the one who protected you from the four kings and I will also reward you for trusting in Me and going to the rescue of your nephew.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.