Worthy.Bible » YLT » Genesis » Chapter 15 » Verse 18

Genesis 15:18 Young's Literal Translation (YLT)

18 In that day hath Jehovah made with Abram a covenant, saying, `To thy seed I have given this land, from the river of Egypt unto the great river, the river Phrat,

Cross Reference

Nehemiah 9:8 YLT

and didst find his heart stedfast before Thee, so as to make with him the covenant, to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, to give `it' to his seed. `And Thou dost establish Thy words, for Thou `art' righteous,

Deuteronomy 1:7-8 YLT

turn ye and journey for you, and enter the mount of the Amorite, and unto all its neighbouring places, in the plain, in the hill-country, and in the low country, and in the south, and in the haven of the sea, the land of the Canaanite, and of Lebanon, unto the great river, the river Phrat; see, I have set before you the land; go in and possess the land which Jehovah hath sworn to your fathers, to Abraham, to Isaac, and to Jacob, to give to them, and to their seed after them.

Genesis 12:7 YLT

And Jehovah appeareth unto Abram, and saith, `To thy seed I give this land;' and he buildeth there an altar to Jehovah, who hath appeared unto him.

Genesis 26:4 YLT

and I have multiplied thy seed as stars of the heavens, and I have given to thy seed all these lands; and blessed themselves in thy seed have all nations of the earth;

Genesis 13:15 YLT

for the whole of the land which thou are seeing, to thee I give it, and to thy seed -- to the age.

Genesis 24:7 YLT

Jehovah, God of the heavens, who hath taken me from the house of my father, and from the land of my birth, and who hath spoken to me, and who hath sworn to me, saying, To thy seed I give this land, He doth send His messenger before thee, and thou hast taken a wife for my son from thence;

Exodus 23:27-31 YLT

My terror I send before thee, and I have put to death all the people among whom thou comest, and I have given the neck of all thine enemies unto thee. `And I have sent the hornet before thee, and it hath cast out the Hivite, the Canaanite, and the Hittite, from before thee; I cast them not out from before thee in one year, lest the land be a desolation, and the beast of the field hath multiplied against thee; little `by' little I cast them out from before thee, till thou art fruitful, and hast inherited the land. `And I have set thy border from the Red Sea, even unto the sea of the Philistines, and from the wilderness unto the River: for I give into your hand the inhabitants of the land, and thou hast cast them out from before thee;

Numbers 34:5 YLT

and the border hath turned round from Azmon to the brook of Egypt, and its outgoings have been at the sea.

Deuteronomy 11:24 YLT

every place on which the sole of your foot treadeth is yours; from the wilderness, and Lebanon, from the river, the river Phrat, even unto the farther sea is your border;

Deuteronomy 34:4 YLT

And Jehovah saith unto him, `This `is' the land which I have sworn to Abraham, to Isaac, and to Jacob, saying, To thy seed I give it; I have caused thee to see with thine eyes, and thither thou dost not pass over.'

Joshua 1:3-4 YLT

`Every place on which the sole of your foot treadeth, to you I have given it, as I have spoken unto Moses. From this wilderness and Lebanon, and unto the great river, the river Phrath, all the land of the Hittites, and unto the great Sea -- the going in of the sun -- is your border.

1 Kings 4:21 YLT

And Solomon hath been ruling over all the kingdoms, from the River `to' the land of the Philistines and unto the border of Egypt: they are bringing nigh a present, and serving Solomon, all days of his life.

Psalms 105:11 YLT

Saying, `To thee I give the land of Canaan, The portion of your inheritance,'

Hebrews 13:20 YLT

And the God of the peace, who did bring up out of the dead the great shepherd of the sheep -- in the blood of an age-during covenant -- our Lord Jesus,

Galatians 3:15-17 YLT

Brethren, as a man I say `it', even of man a confirmed covenant no one doth make void or doth add to, and to Abraham were the promises spoken, and to his seed; He doth not say, `And to seeds,' as of many, but as of one, `And to thy seed,' which is Christ; and this I say, A covenant confirmed before by God to Christ, the law, that came four hundred and thirty years after, doth not set aside, to make void the promise,

Jeremiah 33:20-26 YLT

`Thus said Jehovah: If ye do break My covenant of the day, And My covenant of the night, So that they are not daily and nightly in their season, Also My covenant is broken with David My servant, So that he hath not a son reigning on his throne, And with the Levites the priests, My ministers. As the host of the heavens is not numbered, Nor the sand of the sea measured, So I multiply the seed of David My servant, And the Levites My ministers.' And there is a word of Jehovah unto Jeremiah, saying: `Hast thou not considered what this people have spoken, saying: The two families on which Jehovah fixed, He doth reject them, And my people they despise -- So that they are no more a people before them! Thus said Jehovah: If My covenant `is' not daily and nightly, The statutes of heaven and earth I have not appointed -- Also the seed of Jacob, and David My servant, I reject, Against taking from his seed rulers For the seed of Abraham, Isaac, and Jacob, For I turn back `to' their captivity, and have pitied them.'

Jeremiah 32:40 YLT

and I have made for them a covenant age-during, in that I turn not back from after them for My doing them good, and My fear I put in their heart, so as not to turn aside from me;

Jeremiah 31:31-34 YLT

Lo, days are coming, an affirmation of Jehovah, And I have made with the house of Israel And with the house of Judah a new covenant, Not like the covenant that I made with their fathers, In the day of My laying hold on their hand, To bring them out of the land of Egypt, In that they made void My covenant, And I ruled over them -- an affirmation of Jehovah. For this `is' the covenant that I make, With the house of Israel, after those days, An affirmation of Jehovah, I have given My law in their inward part, And on their heart I do write it, And I have been to them for God, And they are to me for a people. And they do not teach any more Each his neighbour, and each his brother, Saying, Know ye Jehovah, For they all know Me, from their least unto their greatest, An affirmation of Jehovah; For I pardon their iniquity, And of their sin I make mention no more.

Isaiah 55:3 YLT

Incline your ear, and come unto me, Hear, and your soul doth live, And I make for you a covenant age-during, The kind acts of David -- that are stedfast.

Isaiah 27:12 YLT

And it hath come to pass, in that day, Beat out doth Jehovah from the branch of the river, Unto the stream of Egypt, And ye are gathered one by one, O sons of Israel.

Exodus 34:11 YLT

`Observe for thyself that which I am commanding thee to-day: lo, I am casting out from before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite;

Genesis 9:8-17 YLT

And God speaketh unto Noah, and unto his sons with him, saying, `And I, lo, I am establishing My covenant with you, and with your seed after you, and with every living creature which `is' with you, among fowl, among cattle, and among every beast of the earth with you, from all who are going out of the ark -- to every beast of the earth. And I have established My covenant with you, and all flesh is not any more cut off by waters of a deluge, and there is not any more a deluge to destroy the earth.' And God saith, `This is a token of the covenant which I am giving between Me and you, and every living creature that `is' with you, to generations age-during; My bow I have given in the cloud, and it hath been for a token of a covenant between Me and the earth; and it hath come to pass (in My sending a cloud over the earth) that the bow hath been seen in the cloud, and I have remembered My covenant which is between Me and you, and every living creature among all flesh, and the waters become no more a deluge to destroy all flesh; and the bow hath been in the cloud, and I have seen it -- to remember the covenant age-during between God and every living creature among all flesh which `is' on the earth.' And God saith unto Noah, `This `is' a token of the covenant which I have established between Me and all flesh that `is' upon the earth.'

Genesis 17:1-27 YLT

And Abram is a son of ninety and nine years, and Jehovah appeareth unto Abram, and saith unto him, `I `am' God Almighty, walk habitually before Me, and be thou perfect; and I give My covenant between Me and thee, and multiply thee very exceedingly.' And Abram falleth upon his face, and God speaketh with him, saying, `I -- lo, My covenant `is' with thee, and thou hast become father of a multitude of nations; and thy name is no more called Abram, but thy name hath been Abraham, for father of a multitude of nations have I made thee; and I have made thee exceeding fruitful, and made thee become nations, and kings go out from thee. `And I have established My covenant between Me and thee, and thy seed after thee, to their generations, for a covenant age-during, to become God to thee, and to thy seed after thee; and I have given to thee, and to thy seed after thee, the land of thy sojournings, the whole land of Canaan, for a possession age-during, and I have become their God.' And God saith unto Abraham, `And thou dost keep My covenant, thou and thy seed after thee, to their generations; this `is' My covenant which ye keep between Me and you, and thy seed after thee: Every male of you `is' to be circumcised; and ye have circumcised the flesh of your foreskin, and it hath become a token of a covenant between Me and you. `And a son of eight days is circumcised by you; every male to your generations, born in the house, or bought with money from any son of a stranger, who is not of thy seed; he is certainly circumcised who `is' born in thine house, or bought with thy money; and My covenant hath become in your flesh a covenant age-during; and an uncircumcised one, a male, the flesh of whose foreskin is not circumcised, even that person hath been cut off from his people; My covenant he hath broken.' And God saith unto Abraham, `Sarai thy wife -- thou dost not call her name Sarai, for Sarah `is' her name; and I have blessed her, and have also given to thee a son from her; and I have blessed her, and she hath become nations -- kings of peoples are from her.' And Abraham falleth upon his face, and laugheth, and saith in his heart, `To the son of an hundred years is one born? or doth Sarah -- daughter of ninety years -- bear?' And Abraham saith unto God, `O that Ishmael may live before Thee;' and God saith, `Sarah thy wife is certainly bearing a son to thee, and thou hast called his name Isaac, and I have established My covenant with him, for a covenant age-during, to his seed after him. As to Ishmael, I have heard thee; lo, I have blessed him, and made him fruitful, and multiplied him, very exceedingly; twelve princes doth he beget, and I have made him become a great nation; and My covenant I establish with Isaac, whom Sarah doth bear to thee at this appointed time in the next year;' and He finisheth speaking with him, and God goeth up from Abraham. And Abraham taketh Ishmael his son, and all those born in his house, and all those bought with his money -- every male among the men of Abraham's house -- and circumciseth the flesh of their foreskin, in this self-same day, as God hath spoken with him. And Abraham `is' a son of ninety and nine years in the flesh of his foreskin being circumcised; and Ishmael his son `is' a son of thirteen years in the flesh of his foreskin being circumcised; in this self-same day hath Abraham been circumcised, and Ishmael his son; and all the men of his house -- born in the house, and bought with money from the son of a stranger -- have been circumcised with him.

Genesis 28:4 YLT

and He doth give to thee the blessing of Abraham, to thee and to thy seed with thee, to cause thee to possess the land of thy sojournings, which God gave to Abraham.'

Genesis 28:13-14 YLT

and lo, Jehovah is standing upon it, and He saith, `I `am' Jehovah, God of Abraham thy father, and God of Isaac; the land on which thou art lying, to thee I give it, and to thy seed; and thy seed hath been as the dust of the land, and thou hast broken forth westward, and eastward, and northward, and southward, and all families of the ground have been blessed in thee and in thy seed.

Genesis 35:12 YLT

and the land which I have given to Abraham and to Isaac -- to thee I give it, yea to thy seed after thee I give the land.'

Genesis 50:24 YLT

And Joseph saith unto his brethren, `I am dying, and God doth certainly inspect you, and hath caused you to go up from this land, unto the land which He hath sworn to Abraham, to Isaac, and to Jacob.'

Exodus 3:8 YLT

and I go down to deliver it out of the hand of the Egyptians, and to cause it to go up out of the land, unto a land good and broad, unto a land flowing with milk and honey -- unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.

Exodus 6:4 YLT

and also I have established My covenant with them, to give to them the land of Canaan, the land of their sojournings, wherein they have sojourned;

Exodus 23:23 YLT

`For My messenger goeth before thee, and hath brought thee in unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite, and I have cut them off.

Genesis 2:14 YLT

and the name of the third river `is' Hiddekel, it `is' that which is going east of Asshur; and the fourth river is Phrat.

Numbers 34:2-3 YLT

`Command the sons of Israel, and thou hast said unto them, When ye are coming in unto the land of Canaan -- this `is' the land which falleth to you by inheritance, the land of Canaan, by its borders -- then hath the south quarter been to you from the wilderness of Zin, by the sides of Edom, yea, the south border hath been to you from the extremity of the Salt Sea, eastward;

Deuteronomy 7:1 YLT

`When Jehovah thy God doth bring thee in unto the land whither thou art going in to possess it, and He hath cast out many nations from thy presence, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations more numerous and mighty than thou,

Joshua 12:1-20 YLT

And these `are' kings of the land whom the sons of Israel have smitten, and possess their land, beyond the Jordan, at the sun-rising, from the brook Arnon unto mount Hermon, and all the plain eastward. Sihon, king of the Amorite, who is dwelling in Heshbon, ruling from Aroer which `is' on the border of the brook Arnon, and the middle of the brook, and half of Gilead, and unto Jabok the brook, the border of the Bene-Ammon; And the plain unto the sea of Chinneroth eastward, and unto the sea of the plain (the salt sea) eastward, the way to Beth-Jeshimoth, and from the south under the springs of Pisgah. And the border of Og king of Bashan (of the remnant of the Rephaim), who is dwelling in Ashtaroth and in Edrei, and ruling in mount Hermon, and in Salcah, and in all Bashan, unto the border of the Geshurite, and the Maachathite, and the half of Gilead, the border of Sihon king of Heshbon. Moses, servant of Jehovah, and the sons of Israel have smitten them, and Moses, servant of Jehovah, giveth it -- a possession to the Reubenite, and to the Gadite, and to the half of the tribe of Manasseh. And these `are' kings of the land whom Joshua and the sons of Israel have smitten beyond the Jordan westward, from Baal-Gad, in the valley of Lebanon, and unto the mount of Halak, which is going up to Seir; and Joshua giveth it to the tribes of Israel -- a possession according to their divisions; in the hill-country, and in the low country, and in the plain, and in the springs, and in the wilderness, and in the south; the Hittite, the Amorite, and the Canaanite, the Perizzite, the Hivite, and the Jebusite: The king of Jericho, one; The king of Ai, which `is' beside Bethel, one; The king of Jerusalem, one; The king of Hebron, one; The king of Jarmuth, one; The king of Lachish, one; The king of Eglon, one; The king of Gezer, one; The king of Debir, one; The king of Geder, one; The king of Hormah, one; The king of Arad, one; The king of Libnah, one; The king of Adullam, one; The king of Mekkedah, one; The king of Beth-El, one; The king of Tappuah, one; The king of Hepher, one; The king of Aphek, one; The king of Lasharon, one; The king of Madon, one; The king of Hazor, one; The king of Shimron-Meron, one; The king of Achshaph, one;

Joshua 15:4 YLT

and passed over `to' Azmon, and gone out `at' the brook of Egypt, and the outgoings of the border have been at the sea; this is to you the south border.

Joshua 19:1-38 YLT

And the second lot goeth out for Simeon, for the tribe of the sons of Simeon, for their families; and their inheritance is in the midst of the inheritance of the sons of Judah, and they have in their inheritance Beer-Sheba, and Sheba, and Moladah, and Hazar-Shual, and Balah, and Azem, and Eltolad, and Bethul, and Hormah, and Ziklag, and Beth-Marcaboth, and Hazar-Susah, and Beth-Lebaoth, and Sharuhen; thirteen cities and their villages. Ain, Remmon, and Ether, and Ashan; four cities and their villages; also all the villages which `are' round about these cities, unto Baalath-Beer, Ramoth of the south. This `is' the inheritance of the tribe of the sons of Simeon, for their families; out of the portion of the sons of Judah `is' the inheritance of the sons of Simeon, for the portion of the sons of Judah hath been too much for them, and the sons of Simeon inherit in the midst of their inheritance. And the third lot goeth up for the sons of Zebulun, for their families; and the border of their inheritance is unto Sarid, and their border hath gone up towards the sea, and Maralah, and come against Dabbasheth, and come unto the brook which `is' on the front of Jokneam, and turned back from Sarid eastward, at the sun-rising, by the border of Chisloth-Tabor, and gone out unto Daberath, and gone up to Japhia, and thence it hath passed over eastward, to the east, to Gittah-Hepher, `to' Ittah-Kazin, and gone out `to' Rimmon-Methoar to Neah; and the border hath gone round about it, from the north to Hannathon; and its outgoings have been `in' the valley of Jiphthah-El, and Kattath, and Nahallal, and Shimron, and Idalah, and Beth-Lehem; twelve cities and their villages. This `is' the inheritance of the sons of Zebulun, for their families, these cities and their villages. For Issachar hath the fourth lot gone out, for the sons of Issachar, for their families; and their border is `at' Jezreel, and Chesulloth, and Shunem, and Haphraim, and Shihon, and Anaharath, and Rabbith, and Kishion, and Abez, and Remeth, and En-Gannim, and En-Haddah, and Beth-Pazzez; and the border hath touched against Tabor, and Shahazimah, and Beth-Shemesh, and the outgoings of their border have been `at' the Jordan; sixteen cities and their villages. This `is' the inheritance of the tribe of the sons of Issachar, for their families, the cities and their villages. And the fifth lot goeth out for the tribe of the sons of Asher, for their families; and their border is Helkath, and Hali, and Beten, and Achshaph, and Alammelech, and Amad, and Misheal; and it toucheth against Carmel westward, and against Shihor-Libnath; and hath turned back, at the sun-rising, `to' Beth-Dagon, and come against Zebulun, and against the valley of Jiphthah-El toward the north of Beth-Emek, and Neiel, and hath gone out unto Cabul on the left, and Hebron, and Rehob, and Hammon, and Kanah, unto great Zidon; and the border hath turned back to Ramah, and unto the fenced city Tyre; and the border hath turned back to Hosah, and its outgoings are at the sea, from the coast to Achzib, and Ummah, and Aphek, and Rehob; twenty and two cities and their villages. This `is' the inheritance of the tribe of the sons of Asher, for their families, these cities and their villages. For the sons of Naphtali hath the sixth lot gone out, for the sons of Naphtali, for their families; and their border is from Heleph, from Allon in Zaanannim, and Adami, Nekeb, and Jabneel, unto Lakkum, and its outgoings are `at' the Jordan; and the border hath turned back westward `to' Aznoth-Tabor, and gone out thence to Hukkok, and touched against Zebulun on the south, and against Asher it hath touched on the west, and against Judah `at' the Jordan, at the sun-rising; and the cities of defence `are' Ziddim, Zer, and Hammath, Rakkath, and Chinnereth, and Adamah, and Ramah, and Hazor, and Kedesh, and Edrei, and En-Hazor, and Iron, and Migdal-El, Horem, and Beth-Anath, and Beth-Shemesh; nineteen cities and their villages.

2 Samuel 8:3 YLT

And David smiteth Hadadezer son of Rehob, king of Zobah, in his going to bring back his power by the River `Euphrates;'

2 Samuel 23:5 YLT

For -- not so `is' my house with God; For -- a covenant age-during He made with me, Arranged in all things, and kept; For -- all my salvation, and all desire, For -- He hath not caused `it' to spring up.

1 Chronicles 5:9 YLT

and at the east he dwelt even unto the entering in of the wilderness, even from the river Phrat, for their cattle were multiplied in the land of Gilead.

2 Chronicles 9:26 YLT

And he is ruling over all the kings from the River even unto the land of the Philistines, and unto the border of Egypt.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Genesis 15

Commentary on Genesis 15 Matthew Henry Commentary


Chapter 15

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 (v. 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 (v. 2-6).
    • 2. That he would give him Canaan for an inheritance (v. 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.

Gen 15:1

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, 2 Co. 7:5.
      • (2.) God takes cognizance of his people's fears though ever so secret, and knows their souls, Ps. 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 1 Chr. 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, 1 Co. 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.

Gen 15:2-6

We have here the assurance given to Abram of a numerous offspring which should descend from him, in which observe,

  • I. Abram's repeated complaint, v. 2, 3. This was that which gave occasion to this promise. The great affliction that sat heavy upon Abram was the want of a child; and the complaint of this he here pours out before the Lord, and shows before him his trouble, Ps. 142:2. Note, Though we must never complain of God, yet we have leave to complain to him, and to be large and particular in the statement of our grievances; and it is some ease to a burdened spirit to open its case to a faithful and compassionate friend: such a friend God is, whose ear is always open. Now his complaint is four-fold:-
    • 1. That he had no child (v. 3): Behold, to me thou hast given no seed; not only no son, but no seed; if he had had a daughter, from her the promised Messiah might have come, who was to be the seed of the woman; but he had neither son nor daughter. He seems to lay an emphasis on that, to me. His neighbours were full of children, his servants had children born in his house. "But to me,' he complains, "thou hast given none;' and yet God had told him he should be a favourite above all. Note, Those that are written childless must see God writing them so. Again, God often withholds those temporal comforts from his own children which he gives plentifully to others that are strangers to him.
    • 2. That he was never likely to have any, intimated in that I go, or "I am going, childless, going into years, going down the hill apace; nay, I am going out of the world, going the way of all the earth. I die childless,' so the Septuagint, "I leave the world, and leave no child behind me.'
    • 3. That his servants were for the present and were likely to be to him instead of sons. While he lived, the steward of his house was Eliezer of Damascus; to him he committed the care of his family and estate, who might be faithful, but only as a servant, not as a son. When he died, one born in his house would be his heir, and would bear rule over all that for which he had laboured, Eccl. 2:18, 19, 21. God had already told him that he would make of him a great nation (ch. 12:2), and his seed as the dust of the earth (ch. 13:16); but he had left him in doubt whether it should be his seed begotten or his seed adopted, by a son of his loins or only a son of his house. "Now, Lord,' says Abram, "if it be only an adopted son it must be one of my servants, which will reflect disgrace upon the promised seed, that is to descend from him.' Note, While promised mercies are delayed our unbelief and impatience are apt to conclude them denied.
    • 4. That the want of a son was so great a trouble to him that it took away the comfort of all his enjoyments: "Lord, what wilt thou give me? All is nothing to me, if I have not a son.' Now,
      • (1.) If we suppose that Abram looked no further than a temporal comfort, this complaint was culpable. God had, by his providence, given him some good things, and more by his promise; and yet Abram makes no account of them, because he has not a son. It did very ill become the father of the faithful to say, What wilt thou give me, seeing I go childless, immediately after God had said, I am thy shield, and thy exceedingly great reward. Note, Those do not rightly value the advantages of their covenant-relation to God and interest in him who do not think them sufficient whatever. But,
      • (2.) If we suppose that Abram, herein, had a eye to the promised seed, the importunity of his desire was very commendable: all was nothing to him, if he had not the earnest of that great blessing, and an assurance of his relation to the Messiah, of which God had already encouraged him to maintain the expectation. He has wealth, and victory, and honour; but, while he is kept in the dark about the main matter, it is all nothing to him. Note, Till we have some comfortable evidence of our interest in Christ and the new covenant, we should not rest satisfied with any thing else. "This, and the other, I have; but what will all this avail me, if I go Christless?' Yet thus far the complaint was culpable, that there was some diffidence of the promise at the bottom of it, and a weariness of waiting God's time. Note, True believers sometimes find it hard to reconcile God's promises and his providences, when they seem to disagree.
  • II. God's gracious answer to this complaint. To the first part of the complaint (v. 2) God gave no immediate answer, because there was something of fretfulness in it; but, when he renews his address somewhat more calmly (v. 3), God answered him graciously. Note, If we continue instant in prayer, and yet pray with a humble submission to the divine will, we shall not seek in vain.
    • 1. God gave him an express promise of a son, v. 4. This that is born in thy house shall not be thy heir, as thou fearest, but one that shall come forth out of thy own bowels shall be thy heir. Note,
      • (1.) God makes heirs; he says, "This shall not, and this shall;' and whatever men devise and design, in settling their estates, God's counsel shall stand.
      • (2.) God is often better to us than our own fears, and gives the mercy we had long despaired of.
    • 2. To affect him the more with this promise, he took him out, and showed him the stars (this vision being early in the morning, before day), and then tells him, So shall thy seed be, v. 5.
      • (1.) So numerous; the stars seem innumerable to a common eye: Abram feared he should have no child at all, but God assured him that the descendants from his loins should be so many as not to be numbered.
      • (2.) So illustrious, resembling the stars in splendour; for to them pertained the glory, Rom. 9:4. Abram's seed, according to his flesh, were like the dust of the earth (ch. 13:16), but his spiritual seed are like the stars of heaven, not only numerous, but glorious, and very precious.
  • III. Abram's firm belief of the promise God now made him, and God's favourable acceptance of his faith, v. 6.
    • 1. He believed in the Lord, that is, he believed the truth of that promise which God had now made him, resting upon the irresistible power and the inviolable faithfulness of him that made it. Hath he spoken, and shall he not make it good? Note, Those who would have the comfort of the promises must mix faith with the promises. See how the apostle magnifies this faith of Abram, and makes it a standing example, Rom. 4:19-21. He was not weak in faith; he staggered not at the promise; he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us! Some think that his believing in the Lord respected, not only the Lord promising, but the Lord promised, the Lord Jesus, the Mediator of the new covenant. He believed in him, that is, received and embraced the divine revelation concerning him, and rejoiced to see his day, though at so great a distance, Jn. 8:56.
    • 2. God counted it to him for righteousness; that is, upon the score of this he was accepted of God, and, as the rest of the patriarchs, by faith he obtained witness that he was righteous, Heb. 11:4. This is urged in the New Testament to prove that we are justified by faith without the works of the law (Rom. 4:3; Gal. 3:6); for Abram was so justified while he was yet uncircumcised. If Abram, that was so rich in good works was not justified by them, but by his faith, much less can we, that are so poor in them. This faith, which was imputed to Abram for righteousness, had lately struggled with unbelief (v. 2), and, coming off a conqueror, it was thus crowned, thus honoured. Note, A fiducial practical acceptance of, and dependence upon, God's promise of grace and glory, in and through Christ, is that which, according to the tenour of the new covenant, gives us a right to all the blessings contained in that promise. All believers are justified as Abram was, and it was his faith that was counted to him for righteousness.

Gen 15:7-11

We have here the assurance given to Abram of the land of Canaan for an inheritance.

  • I. God declares his purpose concerning it, v. 7. Observe here, Abram made no complaint in this matter, as he had done for the want of a child. Note, Those that are sure of an interest in the promised seed will see no reason to doubt of a title to the promised land. If Christ is ours, heaven is ours. Observe again, When he believed the former promise (v. 6) then God explained and ratified this to him. Note, To him that has (improves what he has) more shall be given. Three things God here reminds Abram of, for his encouragement concerning the promise of this good land:-
    • 1. What God is in himself: I am the Lord Jehovah; and therefore,
      • (1.) "I may give it to thee, for I am sovereign Lord of all, and have a right to dispose of the whole earth.'
      • (2.) "I can give it to thee, whatever opposition may be made, though by the sons of Anak.' God never promises more than he is able to perform, as men often do.
      • (3.) "I will make good my promise to thee.' Jehovah is not a man that he should lie.
    • 2. What he had done for Abram. He had brought him out of Ur of the Chaldees, out of the fire of the Chaldees, so some, that is, either from their idolatries (for the Chaldeans worshipped the fire), or from their persecutions. The Jewish writers have a tradition that Abram was cast into a fiery furnace for refusing to worship idols, and was miraculously delivered. It is rather a place of that name. Thence God brought him by an effectual call, brought him with a gracious violence, snatched him as a brand out of the burning. This was,
      • (1.) A special mercy: "I brought thee, and left others, thousands, to perish there.' God called him alone, Isa. 51:2.
      • (2.) A spiritual mercy, a mercy to his soul, a deliverance from sin and its fatal consequences. If God save our souls, we shall want nothing that is good for us.
      • (3.) A fresh mercy, lately bestowed, and therefore should be the more affecting, as that in the preface to the commandments, I am the Lord that brought thee out of Egypt lately.
      • (4.) A foundation mercy, the beginning of mercy, peculiar mercy to Abram, and therefore a pledge and earnest of further mercy, Isa. 66:9. Observe how God speaks of it as that which he gloried in: I am the Lord that brought thee out. He glories in it as an act both of power and grace; compare Isa. 29:22, where he glories in it, long afterwards. Thus saith the Lord who redeemed Abraham, redeemed him from sin.
    • 3. What he intended to do yet further for him: "I brought thee hither, on purpose to give thee this land to inherit it, not only to possess it, but to possess it as an inheritance, which is the sweetest and surest title.' Note,
      • (1.) The providence of God has secret but gracious designs in all its various dispensations towards good people; we cannot conceive the projects of Providence, till the event shows them in all their mercy and glory.
      • (2.) The great thing God designs in all his dealings with his people is to bring them safely to heaven. They are chosen to salvation (2 Th. 2:13), called to the kingdom (1 Th. 2:12), begotten to the inheritance (1 Pt. 1:3, 4), and by all made meet for it, Col. 1:12, 13; 2 Co. 4:17.
  • II. Abram desires a sign: Whereby shall I know that I shall inherit it? v. 8. This did not proceed from distrust of God's power or promise, as that of Zacharias; but he desired this,
    • 1. For the strengthening and confirming of his own faith; he believed (v. 6), but here he prays, Lord, help me against my unbelief. Now he believed, but he desired a sign to be treasured up against an hour of temptation, not knowing how his faith might, by some event or other, be shocked and tried. Note, We all need, and should desire, helps from heaven for the confirming of our faith, and should improve sacraments, which are instituted signs, for that purpose. See Jdg. 6:36-40; 2 Ki. 20:8-10; Isa. 7:11, 12.
    • 2. For the ratifying of the promise to his posterity, that they also might be brought to believe it. Note, Those that are satisfied themselves should desire that others also may be satisfied of the truth of God's promises. John sent his disciples to Christ, not so much for his own satisfaction as for theirs, Mt. 11:2, 3. Canaan was a type of heaven. Note, It is a very desirable thing to know that we shall inherit the heavenly Canaan, that is, to be confirmed in our belief of the truth of that happiness, and to have the evidences of our title to it more and more cleared up to us.
  • III. God directs Abram to make preparations for a sacrifice, intending by that to give him a sign, and Abram makes preparation accordingly (v. 9-11): Take me a heifer, etc. Perhaps Abram expected some extraordinary sign from heaven; but God gives him a sign upon a sacrifice. Note, Those that would receive the assurances of God's favour, and would have their faith confirmed, must attend instituted ordinances, and expect to meet with God in them. Observe,
    • 1. God appointed that each of the beasts used for this service should be three years old, because then they were at their full growth and strength: God must be served with the best we have, for he is the best.
    • 2. We do not read that God gave Abram particular directions how to manage these beasts and fowls, knowing that he was so well versed in the law and custom of sacrifices that he needed not any particular directions; or perhaps instructions were given him, which he carefully observed, thought they are not recorded: at least it was intimated to him that they must be prepared for the solemnity of ratifying a covenant; and he well knew the manner of preparing them.
    • 3. Abram took as God appointed him, though as yet he knew not how these things should become a sign to him. This was not the first instance of Abram's implicit obedience. He divided the beasts in the midst, according to the ceremony used in confirming covenants, Jer. 34:18, 19, where it is said, They cut the calf in twain, and passed between the parts.
    • 4. Abram, having prepared according to God's appointment, now set himself to wait for the sign God might give him by these, like the prophet upon his watch-tower, Hab. 2:1. While God's appearing to own his sacrifice was deferred, Abram continued waiting, and his expectations were raised by the delay; when the fowls came down upon the carcasses to prey upon them, as common and neglected things, Abram drove them away (v. 11), believing that the vision would, at the end, speak, and not lie. Note, A very watchful eye must be kept upon our spiritual sacrifices, that nothing be suffered to prey upon them and render them unfit for God's acceptance. When vain thoughts, like these fowls, come down upon our sacrifices, we must drive them away, and not suffer them to lodge within us, but attend on God without distraction.

Gen 15:12-16

We have here a full and particular discovery made to Abram of God's purposes concerning his seed. Observe,

  • I. The time when God came to him with this discovery: When the sun was going down, or declining, about the time of the evening oblation, 1 Ki. 18:36; Dan. 9:21. Early in the morning, before day, while the stars were yet to be seen, God had given him orders concerning the sacrifices (v. 5), and we may suppose it was, at least, his morning's work to prepare them and set them in order; when he had done this, he abode by them, praying and waiting till towards evening. Note, God often keeps his people long in expectation of the comforts he designs them, for the confirmation of their faith; but though the answers of prayer, and the performance of promises, come slowly, yet they come surely. At evening time it shall be light.
  • II. The preparatives for this discovery.
    • 1. A deep sleep fell upon Abram, not a common sleep through weariness or carelessness, but a divine ecstasy, like that which the Lord God caused to fall upon Adam (ch. 2:21), that, being hereby wholly taken off from the view of things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely and like itself.
    • 2. With this sleep, a horror of great darkness fell upon him. How sudden a change! But just before we had him solacing himself in the comforts of God's covenant, and in communion with him; and here a horror of great darkness falls upon him. Note, The children of light do not always walk in the light, but sometimes clouds and darkness are round about them. This great darkness, which brought horror with it, was designed,
      • (1.) To strike an awe upon the spirit of Abram, and to possess him with a holy reverence, that the familiarity to which God was pleased to admit him might not breed contempt. Note, Holy fear prepares the soul for holy joy; the spirit of bondage makes way for the spirit of adoption. God wounds first, and then heals; humbles first, and then lifts up, Isa. 6:5, 6.
      • (2.) To be a specimen of the methods of God's dealings with his seed. They must first be in the horror and darkness of Egyptian slavery, and then enter with joy into the good land; and therefore he must have the foretaste of their sufferings, before he had the foresight of their happiness.
      • (3.) To be an indication of the nature of that covenant of peculiarity which God was now about to make with Abram. The Old-Testament dispensation, which was founded on that covenant, was a dispensation,
  • III. The prediction itself. Several things are here foretold.
    • 1. The suffering state of Abram's seed for a long time, v. 13. Let not Abram flatter himself with the hopes of nothing but honour and prosperity in his family; no, he must know, of a surety, that which he was loth to believe, that the promised seed should be a persecuted seed. Note, God sends the worst first; we must first suffer, and then reign. He also lets us know the worst before it comes, that when it comes it may not be a surprise to us, Jn. 16:4. Now we have here,
      • (1.) The particulars of their sufferings.
        • [1.] They shall be strangers; so they were, first in Canaan (Ps. 105:12) and afterwards in Egypt; before they were lords of their own land they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth, a land that is not theirs.
        • [2.] They shall be servants; so they were to the Egyptians, Ex. 1:13. See how that which was the doom of the Canaanites (ch. 9:25) proves the distress of Abram's seed: they are made to serve, but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing; and the upright shall have dominion in the morning, Ps. 49:14.
        • [3.] They shall be sufferers. Those whom they serve shall afflict them; see Ex. 1:11. Note, Those that are blessed and beloved of God are often sorely afflicted by wicked men; and God foresees it, and takes cognizance of it.
      • (2.) The continuance of their sufferings-four hundred years. This persecution began with mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, who was born after the Spirit, ch. 21:9; Gal. 4:29. It continued in loathing; for it was an abomination to the Egyptians to eat bread with the Hebrews, ch. 43:32; and it came at last to murder, the basest of murders, that of their new-born children; so that, more or less, it continued 400 years, though, in extremity, not so many. This was a long time, but a limited time.
    • 2. The judgment of the enemies of Abram's seed: That nation whom they shall serve, even the Egyptians, will I judge, v. 14. This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. Note,
      • (1.) Though God may suffer persecutors and oppressors to trample upon his people a great while, yet he will certainly reckon with them at last; for his day is coming, Ps. 37:12, 13.
      • (2.) The punishing of persecutors is the judging of them: it is a righteous thing with God, and a particular act of justice, to recompense tribulations to those that trouble his people. The judging of the church's enemies is God's work: I will judge. God can do it, for he is the Lord; he will do it, for he is his people's God, and he has said, Vengeance is mine, I will repay. To him therefore we must leave it, to be done in his way and time.
    • 3. The deliverance of Abram's seed out of Egypt. That great event is here foretold: Afterwards shall they come out with great substance. It is here promised,
      • (1.) That they should be enlarged: Afterwards they shall come out; that is, either after they have been afflicted 400 years, when the days of their servitude are fulfilled, or after the Egyptians are judged and plagued, then they may expect deliverance. Note, The destruction of oppressors is the redemption of the oppressed; they will not let God's people go till they are forced to it.
      • (2.) That they should be enriched: They shall come out with great substance; this was fulfilled, Ex. 12:35, 36. God took care they should have, not only a good land to go to, but a good stock to carry with them.
    • 4. Their happy settlement in Canaan, v. 16. They shall not only come out of Egypt, but they shall come hither again, hither to the land of Canaan, wherein thou now art. The discontinuance of their possession shall be no defeasance of their right: we must not reckon those comforts lost for ever that are intermitted for a time. The reason why they must not have the land of promise in possession till the fourth generation was because the iniquity of the Amorites was not yet full. Israel cannot be possessed of Canaan till the Amorites be dispossessed; and they are not yet ripe for ruin. The righteous God has determined that they shall not be cut off till they have persisted in sin so long, and arrived at such a pitch of wickedness, that there may appear some equitable proportion between their sin and their ruin; and therefore, till it come to that, the seed of Abram must be kept out of possession. Note,
      • (1.) The measure of sin fills gradually. Those that continue impenitent in wicked ways are treasuring up unto themselves wrath.
      • (2.) Some people's measure of sin fills slowly. The Sodomites, who were sinners before the Lord exceedingly, soon filled their measure; so did the Jews, who were, in profession, near to God. But the iniquity of the Amorites was long in the filling up.
      • (3.) That this is the reason of the prosperity of wicked people; the measure of their sins is not yet full. The wicked live, become old, and are mighty in power, while God is laying up their iniquity for their children, Job 21:7, 19. See Mt. 23:32; Deu. 32:34.
    • 5. Abram's peaceful quiet death and burial, before these things should come to pass, v. 15. As he should not live to see that good land in the possession of his family, but must die, as he lived, a stranger in it, so, to balance this, he should not live to see the troubles that should come upon his seed, much less to share in them. This is promised to Josiah, 2 Ki. 22:20. Note, Good men are sometimes greatly favoured by being taken away from the evil to come, Isa. 57:1. Let this satisfy Abram, that, for his part,
      • (1.) He shall go to his fathers in peace. Note,
        • [1.] Even the friends and favourites of Heaven are not exempted from the stroke of death. Are we greater than our father Abram, who is dead? Jn. 8:53.
        • [2.] Good men die willingly; they are not fetched, they are not forced, but they go; their soul is not required, as the rich fool's (Lu. 12:20), but cheerfully resigned: they would not live always.
        • [3.] At death we go to our fathers, to all our fathers that have gone before us to the state of the dead (Job 21:32, 33), to our godly fathers that have gone before us to the state of the blessed, Heb. 12:23. The former thought helps to take off the terror of death, the latter puts comfort into it.
        • [4.] Whenever a godly man dies, he dies in peace. If the way be piety, the end is peace, Ps. 37:37. Outward peace, to the last, is promised to Abram, peace and truth is his days, whatever should come afterwards (2 Ki. 20:19); peace with God, and everlasting peace, are sure to all the seed.
      • (2.) He shall be buried in a good old age. Perhaps mention is made of his burial here, where the land of Canaan is promised him, because a burying place was the first possession he had in it. He shall not only die in peace, but die in honour, die, and be buried decently; not only die in peace, but die in season, Job 5:26. Note,
        • [1.] Old age is a blessing. It is promised in the fifth commandment; it is pleasing to nature; and it affords a great opportunity for usefulness.
        • [2.] Especially, if it be a good old age. Theirs may be called a good old age,
          • First, That are old and healthful, not loaded with such distempers as make them weary of life.
          • Secondly, That are old and holy, old disciples (Acts 21:16), whose hoary head is found in the way of righteousness (Prov. 16:31), old and useful, old and exemplary for godliness; theirs is indeed a good old age.

Gen 15:17-21

Here is,

  • I. The covenant ratified (v. 17); the sign which Abram desired was given, at length, when the sun had gone down, so that it was dark; for that was a dark dispensation.
    • 1. The smoking furnace signified the affliction of his seed in Egypt. They were there in the iron furnace (Deu. 4:20), the furnace of affliction (Isa. 48:10), labouring in the very fire. They were there in the smoke, their eyes darkened, that they could not see to the end of their troubles, and themselves at a loss to conceive what God would do with them. Clouds and darkness were round about them.
    • 2. The burning lamp denotes comfort in this affliction; and this God showed to Abram, at the same time that he showed him the smoking furnace.
      • (1.) Light denotes deliverance out of the furnace; their salvation was as a lamp that burneth, Isa. 62:1. When God came down to deliver them, he appeared in a bush that burned, and was not consumed, Ex. 3:2.
      • (2.) The lamp denotes direction in the smoke. God's word was their lamp: this word to Abram was so, it was a light shining in a dark place. Perhaps this burning lamp prefigured the pillar of cloud and fire, which led them out of Egypt, in which God was.
      • (3.) The burning lamp denotes the destruction of their enemies who kept them so long in the furnace. See Zec. 12:6. The same cloud that enlightened the Israelites troubled and burned the Egyptians.
    • 3. The passing of these between the pieces was the confirming of the covenant God now made with him, that he might have strong consolation, being fully persuaded that what God promised he would certainly perform. It is probable that the furnace and lamp, which passed between the pieces, burnt and consumed them, and so completed the sacrifice, and testified God's acceptance of it, as of Gideon's (Jdg. 6:21), Manoah's (Jdg. 13:19, 20), and Solomon's, 2 Chr. 7:1. So it intimates,
      • (1.) That God's covenants with man are made by sacrifice (Ps. 50:5), by Christ, the great sacrifice: no agreement without atonement.
      • (2.) God's acceptance of our spiritual sacrifices is a token for good and an earnest of further favours. See Jdg. 13:23. And by this we may know that he accepts our sacrifices if he kindle in our souls a holy fire of pious and devout affections in them.
  • II. The covenant repeated and explained: In that same day, that day never to be forgotten, the Lord made a covenant with Abram, that is, gave a promise to Abram, saying, Unto thy seed have I given this land, v. 18. Here is,
    • 1. A rehearsal of the grant. He had said before, To thy seed will I give this land, ch. 12:7; 13:15. But here he says, I have given it; that is,
      • (1.) I have given the promise of it, the charter is sealed and delivered, and cannot be disannulled. Note, God's promises are God's gifts, and are so to be accounted.
      • (2.) The possession is as sure, in due time, as if it were now actually delivered to them. What God has promised is as sure as if it were already done; hence, it is said, He that believes hath everlasting life (Jn. 3:36), for he shall as surely go to heaven as if he were there already.
    • 2. A recital of the particulars granted, such as is usual in the grants of lands. He specifies the boundaries of the land intended hereby to be granted, v. 18. And then, for the greater certainty, as is usual in such cases, he mentions in whose tenure and occupation these lands now were. Ten several nations, or tribes, are here spoken of (v. 19-21) that must be cast out, to make room for the seed of Abram. They were not possessed of all these countries when God brought them into Canaan. The bounds are fixed much narrower, Num. 34:2, 3, etc. But,
      • (1.) In David's time, and Solomon's, their jurisdiction extended to the utmost of these limits, 2 Chr. 9:26.
      • (2.) It was their own fault that they were not sooner and longer in possession of all these territories. They forfeited their right by their sins, and by their own sloth and cowardice kept themselves out of possession.
      • (3.) The land granted is here described in its utmost extent because it was to be a type of the heavenly inheritance, where there is room enough: in our father's house are many mansions. The present occupants are named, because their number, and strength, and long prescription, should be no hindrance to the accomplishment of this promise in its season, and to magnify God's love to Abram and his seed, in giving to that one nation the possessions of many nations, so precious were they in his sight, and so honourable, Isa. 43:4.