Genesi 15:3 Commento

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 Abram said, behold, to me thou hast given no seed,.... He had bestowed many temporal blessings on him, as well as spiritual ones, having given himself in covenant, and all things in it, but he had not given him a child: and lo, one born in my house is mine heir; meaning either Eliezer or his son, whom he had made his heir, or intended to make him, since he had no child; or of course he would have been to, Lot his nephew having no sons; and this Eliezer descending from Aram, the youngest son of Shem, was like to be next heir, if Abram should have no child of his own, as Dr. Lightfoot observes (g). (g) Works, vol. 1. p. 695.

Let us also consider what recompense he requests from the Lord. He does not ask for riches, as would a greedy person, nor for a long life in this world, as would one who fears death, nor for power. Rather he asks for an heir worthy of his work. “What will you give me?”—he says—“I am about to depart without children.” And then he says, “Because you have not given me posterity, a slave born in my house will be my heir.” Let everyone learn therefore not to despise marriage. Let them not unite with disreputable persons, so as not to have children of such a standing that they are unable to be their heirs. In view of the inheritance to be transmitted, if they are not moved by any consideration of decency, they at least should desire a worthy marriage.

But the holy and prophetic mind is more concerned with an eternal posterity. What Abraham desires is in fact the offspring of wisdom and the inheritance of faith. This is why he says, “What will you give me, since I am about to depart without children?” What he desired was the progeny of the church. What he was requesting was a descendancy that would be not servile but free, not according to the flesh but according to grace.

Since God had promised him a reward, a wonderfully, exceedingly great reward, Abraham revealed his grief of spirit and the disappointment affecting him constantly on account of his childless condition. He says, “Lord, what sort of thing will you give me? After all, you can see, I have reached the height of old age and am to pass on without children.” See how from the outset the just man showed his sound thinking in calling his departure from here a “passing on.” I mean, people who live an assiduous life of virtue really pass on from struggle, as it were, and are freed from their bonds when they transfer from this life. You see, for people living virtuously it is a kind of transfer from a worse situation to a better, from a temporary existence to an everlasting one that is protected from death and has no end.

These words reveal the extreme degree of the pain in his soul. [It is if he were saying] to God, Far from being granted what my slave was, I am to pass away without child or heir, whereas my slave will inherit the gifts granted me by you, despite the promise received from you more than once in the words “to your descendants I will give this land.” Consider, I ask you, the just man’s virtue in this case also in the fact that while entertaining these thoughts in his mind he did not protest nor say any harsh words. Instead, driven on in this case by the words spoken to him, he spoke boldly to the Lord, revealed the tumult of his interior thoughts and made no secret of the wound to his spirit. Hence in turn he received instant healing.

(Chapter 15, Verses 2, 3.) Lord God, what will you give me? And I go without children: and the son of my household, this Damascus Eliezer. And Abram said: Behold to me you have not given seed: and the son of my household will be my heir. Whereby we have, and the son of my household: in Hebrew it is written, Uben Mesech Bethi: which Aquila translated, the son of the one who gives drink to my house: that is, the son who gives drink to my house. But Theodotius, and the son of my servant: that is, his son, who is in charge of my house. And as for what he says, this is it: I die without children, and the son of my steward, or overseer, who manages and distributes all the food of my household, is called Damascus Eliezer, and he will be my heir. Moreover, Eliezer means 'my God is my helper'. They say that Damascus was founded and named after him.

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.

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).

Eliezer of Damascus . . . one born in my house is mine heir--According to the usage of nomadic tribes, his chief confidential servant, would be heir to his possessions and honors. But this man could have become his son only by adoption; and how sadly would that have come short of the parental hopes he had been encouraged to entertain! His language betrayed a latent spirit of fretfulness or perhaps a temporary failure in the very virtue for which he is so renowned--and absolute submission to God's time, as well as way, of accomplishing His promise.