Genesis 15:19 Komentář

In this chapter we have a solemn treaty between God and Abram concerning a covenant that was to be established between them. In the former chapter we had Abram in the field with Kings; here we find him in the mount with God; and, though there he looked great, yet, methinks, here he looks much greater: that honour have the great men of the world, but "this honour have all the saints." The covenant to be settled between God and Abram was a covenant of promises; accordingly, here is, I. A general assurance of God's kindness and good-will to Abram (Gen 15:1). II. A particular declaration of the purposes of his love concerning him, in two things: - 1. That he would give him a numerous issue (Gen 15:2-6). 2. That he would give him Canaan for an inheritance (Gen 15:7-21). Either an estate without an heir, or an heir without an estate, would have been but a half comfort to Abram. But God ensures both to him; and that which made these two, the promised seed and the promised land, comforts indeed to this great believer was that they were both typical of those two invaluable blessings, Christ and heaven; and so we have reason to think, Abram eyed them.

INTRODUCTION TO GENESIS 15 This chapter informs us of a gracious appearance of God to Abram, and of a kind promise made unto him, Gen 15:1; of Abram's request for an heir, Gen 15:2; of an answer to it, that he should have one, and even a numberless seed, Gen 15:4; which he gave credit to, Gen 15:6; upon which he has a fresh promise of the land of Canaan, Gen 15:7; of his inheriting of which he desires a sign, and this was given him, Gen 15:8; and at the same time it was predicted to him how long his posterity should be afflicted in a land not theirs, and afterwards come out with great substance, Gen 15:13; and the grant of the land of Canaan to his seed is renewed, Gen 15:17.

And the Hittites,.... Who had their name from Heth, a son of Canaan, see Gen 10:15; they dwelt about Hebron, in the south of the land of Canaan: and the Perizzites; these dwelt in the wood country of the land, Jos 17:15; and seem to have their name from dwelling in villages, and at a distance from towns and cities, and were a boorish and uncivilized people, see Gen 13:7, and the Rephaims; or "giants", as the Targums of Onkelos, and Jonathan; they dwelt near the Perizzites, Jos 17:15; of these see Gen 14:5.

Foreign peoples are given to Abraham as though for education and so that the most scrupulous mind of the just person might cut away their vices and correct their errors. But what is most evident here is rather the mystery of the church. Through its apostles, “who are Israelites, to whom belong the patriarchs,” and from whose patriarchs “Christ was born according to the flesh” under the law, the church was to be constituted from the gathering of pagan peoples who would believe. And it is not by accident that these are indicated by the number ten but rather to show that these, at first unbelievers, when they had completed the measure of impiety, would certainly obtain the crown of faith.

When the torches had passed over the divided animals, the covenant was made. God said to Abraham, “To your descendants I will give this land,” and he described in detail how far the land extended in each direction. But, through an anagogical [mystical] transposition consistent with our above remarks, we must understand that this land is given to the holy man’s spiritual posterity. The Savior too promises it to those who practice gentleness. This is a promise that applies to the true children and not to all who descend from Abraham, for “it is not the children of the flesh who are the children of God, but the children of the promise are reckoned as descendants.” It is “the one who does the works of Abraham” who is in fact his child.The phrase “from the river to the river” is also well put, for the promise that belongs to the posterity of the holy man is virtue, which is placed between flowing things. Flowing things, of course, do not make up virtue but are its very borders, in the sense that if one departs from virtue, one encounters them immediately. But it is possible too that the rivers represent the trials that come to virtuous persons, since they are placed among people who oppress them, and yet the virtuous triumph over them.

God appears to Abram in a vision, and gives him great encouragement, Gen 15:1. Abram's request and complaint, Gen 15:2, Gen 15:3. God promises him a son, Gen 15:4; and an exceedingly numerous posterity, Gen 15:5. Abram credits the promise, and his faith is counted unto him for righteousness, Gen 15:6. Jehovah proclaims himself, and renews the promise of Canaan to his posterity, Gen 15:7. Abram requires a sign of its fulfillment, Gen 15:8. Jehovah directs him to offer a sacrifice of five different animals, Gen 15:9; which he accordingly does, Gen 15:10, Gen 15:11. God reveals to him the affliction of his posterity in Egypt, and the duration of that affliction, Gen 15:12, Gen 15:13. Promises to bring them back to the land of Canaan with great affluence, Gen 15:14-16. Renews the covenant with Abram, and mentions the possessions which should be given to his posterity, Gen 15:18-21.

The Kenites, etc. - Here are ten nations mentioned, though afterwards reckoned but seven; see Deu 7:1; Act 13:19. Probably some of them which existed in Abram's time had been blended with others before the time of Moses, so that seven only out of the ten then remained; see part of these noticed Genesis 10. In this chapter there are three subjects which must be particularly interesting to the pious reader. 1. The condescension of God in revealing himself to mankind in a variety of ways, so as to render it absolutely evident that he had spoken, that he loved mankind, and that he had made every provision for their eternal welfare. So unequivocal were the discoveries which God made of himself, that on the minds of those to whom they were made not one doubt was left, relative either to the truth of the subject, or that it was God himself who made the discovery. The subject of the discovery also was such as sufficiently attested its truth to all future generations, for it concerned matters yet in futurity, so distinctly marked, so positively promised, and so highly interesting, as to make them objects of attention, memory, and desire, till they did come; and of gratitude, because of the permanent blessedness they communicated through all generations after the facts had taken place. 2. The way of salvation by faith in the promised Savior, which now began to be explicitly declared. God gives the promise of salvation, and by means in which it was impossible, humanly speaking, that it should take place; teaching us, 1. That the whole work was spiritual, supernatural, and Divine; and, 2. That no human power could suffice to produce it. This Abram believed while he was yet uncircumcised, and this faith was accounted to him for righteousness or justification; God thereby teaching that he would pardon, accept, and receive into favor all who should believe on the Lord Jesus Christ. And this very case has ever since been the standard of justification by faith; and the experience of millions of men, built on this foundation, has sufficiently attested the truth and solidity of the ground on which it was built. 3. The foundation of the doctrine itself is laid in the covenant made between God and Abram in behalf of all the families of the earth, and this covenant is ratified by a sacrifice. By this covenant man is bound to God, and God graciously binds himself to man. As this covenant referred to the incarnation of Christ; and Abram, both as to himself and posterity, was to partake of the benefits of it by faith; hence faith, not works, is the only condition on which God, through Christ, forgives sins, and brings to the promised spiritual inheritance. This covenant still stands open; all the successive generations of men are parties on the one side, and Jesus is at once the sacrifice and Mediator of it. As therefore the covenant still stands open, and Jesus is still the Lamb slain before the throne, every human soul must ratify the covenant for himself; and no man does so but he who, conscious of his guilt, accepts the sacrifice which God has provided for him. Reader, hast thou done so! And with a heart unto righteousness dost thou continue to believe on the Son of God? How merciful is God, who has found out such a way of salvation by providing a Savior every way suitable to miserable, fallen, sinful man! One who is holy, harmless, undefiled, and separate from sinners; and who, being higher than the heavens, raises up his faithful followers to the throne of his own eternal glory! Reader, give God the praise, and avail thyself of the sin-offering which lieth at the door.

DIVINE ENCOURAGEMENT. (Gen. 15:1-21) After these things--the conquest of the invading kings. the word of the Lord--a phrase used, when connected with a vision, to denote a prophetic message. Fear not, Abram--When the excitement of the enterprise was over, he had become a prey to despondency and terror at the probable revenge that might be meditated against him. To dispel his fear, he was favored with this gracious announcement. Having such a promise, how well did it become him (and all God's people who have the same promise) to dismiss fears, and cast all burdens on the Lord (Psa 27:3).