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18 - Commentary on The Book of Genesis · Commentary on The Book of Genesis

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Chapter fifteen of Commentary on the Book of Genesis. This is a LibriVox recording.
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All LibriVox recordings are in the public domain. For more information or to
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volunteer, please visit LibriVox dot org. Commentary on the Book of Genesis by
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Matthew Henry fifteen. In this chapter we have a solemn treaty between God and
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Abram concerning a covenant that was to be established between them. In the former
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chapter we had Abram in the field with kings. Here we find him in
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the mount with God. And though there he looked great, yet methinks here
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he looks much greater. That honor have the great men of this world.
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But this honor have all the saints. The covenant to be settled between God
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and Abram was a covenant of promises. Accordingly, here is numeral one a
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general assurance of God's kindness and goodwill to Abram Verse one. Numeral two a
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particular declaration of the purposes of his love concerning him in two things. Number
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one, that he would give him a numerous issue Verses two through six.
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Number two, that he would give him canaan for an inheritance Verses seven through
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twenty one. Either an a state without an heir, or an heir without
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an estate would have been but a half comfort to Abram. But God insures
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both to him. And that which made these two the promised seed and the
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promised land comforts, indeed, to this great believer, was that they were
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both typical of those two invaluable blessings Christ and Heaven. And so we have
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a reason to think Abram eyed them. God's covenant with Abram VC. Nineteen
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thirteen, Verse one. After these things, the word of the Lord unto
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Abram in a vision, saying, fear not, Abram, I am thy
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shield and thy exceeding great reward. Observe here numeral one the time when God
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made this treaty with Abram. After these things. Number one, after that
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famous act of generous charity which Abram had done in rescuing his friends and neighbors
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out of distress, and that not for Christ nor reward. After this God
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made him this gracious visit. Note, those that show favor to men shall
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find favor with God. Number two, after that great victory which he had
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obtained over four kings. Lest Abram should be too much elevated and pleased with
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that, God comes to him to tell him he had better things in store
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for him. Note a believing converse with spiritual blessings is an excellent means to
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keep us from being too much taken up with temporal enjoyments. The gifts of
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common providence are not comparable to those of covenant love. Numeral two. The
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manner in which God conversed with Abram, the word of the Lord came unto
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Abram. That is, God manifested himself and his will to Abram in a
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vision which supposes Abram awake and some visible appearances of the Shikhana or some sensible
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token of the presence of the divine glory. Note the methods of divine revelation
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are adapted to our state in a world of sense. Numeral three. The
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gracious assurance God gave him of his favor to him. Number one. He
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called him by name Abram, which was a great honor to him and made
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his name great, and was also a great encouragement and assistance to his faith.
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Note God's good word does us good when it is spoken by His spirit
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to us in particular, and brought to our hearts. The word says Ho
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every one Isaiah fifty five, Verse one. The spirit, says Hoe such
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a one. Number two, he cautioned him against being disquieted and confounded.
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Fear not Abram. Abram might fear lest the four kings he had routed should
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rally again and fall upon him to his ruin. No, says God,
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fear not, fear not their revenges, nor thy neighbors envy. I will
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take care of thee. Note subscript one. Where there is great faith,
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yet there may be many fears Tewod Corinthians seven, verse five. Subscript two.
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God takes cognizance of his people's fears, though ever so secret, and
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knows their souls Psalm thirty one. Subscript three. It is the will of
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God that his people should not give way to prevailing fears. Whatever happens.
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Let the sinners in sion be afraid, but fear not Abram. Number three.
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He assured him of safety and happiness, that he should forever be Subscript
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one, as safe as God himself could keep him. I am thy shield,
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or somewhat more emphatically, I am a shield to thee present, with
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THEE actually caring for thee. See First Chronicle seventeen, verse twenty four.
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Not only the God of Israel but a god to Israel. Note the consideration
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of this, that God himself is and will be a shield to his people
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to secure them from all destructive evils. A shield ready to them, and
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a shield round about them, should be sufficient to silence all their perplexing,
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tormenting Subscript two. As happy as God himself could make him, I will
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be thy exceedingly great reward, and not only thy rewarder, but thy reward.
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Abram had generously refused the rewards which the king of Sodom offered him,
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And here God comes and tells him he shall be no loser by it.
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Note sub point one. The rewards of believing, obedience, and self denial
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are exceedingly great. First Corinthians two, verse nine. Sub point two.
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God himself is the chosen and promised felicity of holy souls, chosen in this
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world, promised in a better He is the portion of their inheritance and their
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cup Verses two through six. And Abram said, Lord God, what wilt
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thou give me? Seeing I go childless and the steward of my house is
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this Eliezer of Damascus. And Abram said, behold to me, thou hast
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given no seed and lo one born in my house is mine heir. And
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behold, the word of the Lord came unto him, saying, this shall
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not be thine heir, but he that shall come forth out of thine own
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bowels shall be thine heir. And he brought him forth abroad and said,
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look now toward heaven, and tell the stars, if thou be able to
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number them. And he said, unto him, so shall thy seed be.
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And he believed in the Lord, and he counted it to him for
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righteousness. We have here the assurance given to Abram of a numerous offspring which
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should descend from him, in which observed Numeral one Abram's repeated complaint Verses two
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and three. This was that which gave occasion to this promise. The great
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affliction that sat heavy upon Abram was the want of a child, and the
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complaint of this he here pours out before the Lord and shows before him his
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trouble Psalm one forty two, verse two. Note, though we must never
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complain of God, yet we have leaved to complain to Him, and to
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be large and particular in our statement of our grievances. And it is some
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ease to a burdened spirit to open its case to a faithful and compassionate friend.
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Such a friend God is whose ear is always opened. Now his complaint
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is fourfold. Number one, that he had no child. Verse three,
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Behold to me, thou hast given no seed, not only no son,
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but no seed. If he had had a daughter from her, the promised
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Messiah might have come, who was to be the seed of the woman.
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But he had neither son nor daughter. He seems to lay an emphasis on
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that. To me, his neighbors were full of children his servants had borne
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in his house. But to me, he complains, thou hast given none,
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and yet God had told him that he should be a favorite above all.
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Note those that are written childless must see God writing them. So again,
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God often withholds those temporal comforts from his own children, which he gives
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plentifully to others that are strangers to him. Number two, that he was
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never likely to have any intimated in that I go or I am going childless,
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going into years, going down the hill apace. Nay, I am
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going out of the world, going the way of all the earth. I
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die childless. So the seventy I leave the world and leave no child behind
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me. Number three that his servants were for the present and were likely to
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be to him instead of sons. While he lived. The steward of his
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house was Eliezer of Damascus. To him he committed the care of his family
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estate, who might be faithful, but only as a servant, not as
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a son. When he died, one born in his house would be his
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heir, and would bear rule over all that for which he had labored.
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Ecclesiastes I, Verses eighteen, nineteen twenty one. God had already told him
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that he would make of him a great nation chapter seven, verse two,
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and his seed as the dust of the earth chapter eight, verse sixteen.
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But he had left him in doubt whether it should be his seed begotten,
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or his seed adopted by a son of his loins, or only a son
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of his house. Now, Lord, says Abram. If it be only
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an adopted son, it must be one of my servants, which will reflect
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disgrace upon the promised seed that is to descend from him. Note. While
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promised mercies are delayed, our unbelief and impatience are apt to conclude them.
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Denied Number four, that the want of a son was so great a trouble
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to him that it took away the comfort of all his enjoyments. Lord,
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what wilt thou give me? All is nothing to me if I have not
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a son. Now, subscript one, if we suppose that Abram looked no
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further than a temporal comfort, this complaint was culpable. God had by his
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providence given him some good things, and more by his promise, and yet
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Abram makes no account of them because he has not a son. It did
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very ill become the father of the faithful to say, what wilt thou give
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me? Seeing I go childless? Immediately after God had said, I am
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thy shield in thy exceedingly great reward. Note those do not rightly value the
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advantages of their covenant relation to God and interest in Him, who do not
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think them sufficient to balance the want of any creature whatever. But subscript too,
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if we suppose that Abram herein had an eye to the promised seed,
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the importunity of his desire was very commendable. All was nothing to him if
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he had not the earnest of that great blessing and an assurance of his relation
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to the Messiah, of which God had already encouraged him. To maintain the
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expectation he has wealth and victory and honor. But while he is kept in
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the dark about the main matter, it is all nothing to him. Note
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till we have some comfortable evidence of our interest in Christ and the New Covenant,
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we should not rest satisfied with anything else. This and the other I
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have. But what will all this avail me if I go christless? Yet
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thus far the complaint was culpable, that there was some diffidence of the promise
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at the bottom of it, and a weariness of waiting God's time. Note
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true believers sometimes find it hard to reconcile God's promises and his providences when they
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seem to disagree. Numeral two. God's gracious answer to this complaint. To
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the first part of the complaint verse two, God gave no immediate answer because
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there was something of fretfulness in it. But when he renews his address somewhat
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more calmly verse three, God answered him graciously. Note if we continue instant
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in prayer, and yet pray with a humble submission to the divine will,
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we shall not seek in vain. Number one. God gave him an expressed
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promise of a son. Verse four. This that is born in thy house
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shall not be thy heir as thou fearest, but one that shall come forth
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out of thy own bowel shall be thy heirr. Note subscript one, God
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makes airs. He says, this shall not, and this shall And whatever
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men devise and design in settling their estates, God's counsels shall stand. Subscript
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two. God is often better to us than our own fears, and gives
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the mercy we had long despaired of Number two to affect him the more with
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this promise, He took him out and showed him the stars, this vision
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being early in the morning before day, and then tells him, so shall
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thy seed be Verse five. Subscript one so numerous the stars seem innumerable to
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a common eye. Abram feared he should have no child at all, But
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God assured him that the descendants from his loins should be as many as not
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to be numbered. Subscript two, so illustrious, resembling the stars in splendor,
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for to them pertained the glory Romans nine, verse four. Abram's seed,
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according to his flesh, were like the dust of the earth. Chapter
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thirteen, verse sixteen. But his spiritual seed are like the stars of heaven,
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not only numerous, but glorious and very precious numeral three. Abram's firm
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belief of the promise God now made him, and God's favorable acceptance of his
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faith Verse six, number one. He believed in the Lord. That is,
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he believed the truth of that promise which God had now made him,
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resting upon the irresistible power and the inviolable faithfulness of Him that made it.
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Hath he spoken, and shall he not make it good? Note? Those
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who would have the comfort of the promises must mix faith with the promises.
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See how the apostle magnifies this faith of Abram and makes it a standing example.
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Romans four, verses nineteen twenty. He was not weak in faith,
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he staggered, not at the promise. He was strong in faith. He
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was fully persuaded. The Lord works such a faith in every one of us.
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Some think that his believing in the Lord respected not only the Lord promising,
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but the Lord promised, the Lord Jesus, the mediator of the new
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Covenant. He believed in him, that is, received and embraced the divine
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revelation concerning him, and rejoiced to see his day, though at so great
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a distance. John eight, verse fifty six, number two. God counted
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it to him for righteousness. That is, upon the score of this he
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was accepted of God. And as the rest of the patriarchs, by faith
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he obtained witness that he was righteous Hebrews eleven, verse four. This is
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urged in the New Testament to prove that we are justified by faith without the
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works of the law Romans four, verse three, Galatians three, verse six.
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For Abram was so justified while he was yet uncircumcised. If Abram,
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that was so rich in good works, was not justified them but by his
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faith, much less can we that are so poor in them. This faith,
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which was imputed to Abram for righteousness had lately struggled with unbelief verse two,
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and coming off a conqueror, it was thus crowned, thus honored.
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Note a fiducial practical acceptance of and dependence upon God's promise of grace and glory
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and through Christ is that which, according to the tenor of the New Covenant,
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gives us a right to all the blessings contained in that promise. All
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believers are justified as Abram was, and it was his faith that was counted
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to him for righteousness Verses seven through eleven. And he said unto him.
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I am the lord that brought thee out of Heerr of the Chaldees, to
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give thee this land to inherit it. And he said, Lord God,
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whereby shall I know that I shall inherit it? And he said, unto
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him, take me in heaver of three years old, and a she go
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to three years old, and a ram of three years old, and a
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turtle dove, and a young pigeon. And he took unto him all these
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and divided them in the midst, and laid each piece one against the other.
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But the birds divided he not, And when the fowls came down upon
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the carcasses, Abram drove them away. We have here the assurance given to
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Abram of the land of Kingaan for an inheritance numer one. God declares his
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purpose concerning at verse seven. Observe here Abram made no complain in this matter,
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as he had done for the want of a child. Note, those
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that are sure of an entry in the promised Seid will see no reason to
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doubt of a title to the promised land. If Christ is ours, Heaven
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is ours. Observe again, when he believed the former promise verse six,
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then God explained and ratified this to him. Note to him that has improves
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what he has more shall be given Three things. God here reminds Abram of
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for his encouragement concerning the promise of this good land. Number one, what
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God is in himself. I am the Lord Jehovah, and therefore subscript one,
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I may give it to THEE, for I am sovereign Lord of all
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and have a right to dispose of the whole earth. Subscript two, I
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can give it to THEE whatever opposition may be made, though by the sons
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of anak. God never promises more than he is able to perform, as
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men often do. Subscript three, I will make good my promise to THEE.
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Jehovah is not a man that he should lie. Number two. What
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he had done for Abram. He had brought him out of er of the
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Chaldis, out of the fire of the chaldis so some that is either from
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thy idolatries, for the Chaldeans worshiped the fire, or from their persecutions.
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The Jewish writers have a tradition that Abram was cast into a fiery furnace for
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refusing to worship idols, and was miraculously delivered. It is rather a place
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of that name. Thence God brought him by an effectual call, brought him
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with a gracious violence, snatched him as a brand out of the burning.
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This was Subscript one. A special mercy. I brought thee and left others
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thousands to perish there. God called him alone Isaiah fifty one, verse two.
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Subscript two A spiritual mercy, a mercy to his soul, a deliverance
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from sin and its fatal consequences. If God save our souls, we shall
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want nothing that is good for us. Subscript three, A fresh mercy lately
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bestowed, and therefore should be the more affecting as that in the preface to
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the commandments. I am the Lord that brought Thee out of Egypt lately.
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Subscript four A foundation mercy, the beginning of mercy, peculiar mercy to Abram,
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and therefore a pledge an earnest of further mercy Isaiah sixty six, verse
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nine. Observe how God speaks of it as that which he gloried in.
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I am the Lord that brought Thee out. He glories in it as an
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act both of power and grace. Compare Isaiah twenty nine verse twenty two,
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where he glories in it long afterwards. Thus Saith the Lord who redeemed Abram
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redeemed him from sin number three what he intended to do. Yet further for
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him, I brought thee hither on purpose to give thee this land to inherit
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it, not only to possess it, but to possess it as an inheritance,
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which is the sweetest and surest title. Note Subscript one. The providence
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of God has secret but gracious designs in all its various dispensations towards good people.
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We cannot conceive the projects of Providence till the event shows them in all
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their mercy and glory. Subscript two. The great thing God designs in all
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his dealings with his people is to bring them safely to Heaven. They are
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chosen to salvation. Second Thessalonians two, verse thirteen called to the kingdom.
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First Thessalonians two, verse twelve, begotten to the inheritance on peter Ie verses
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three and four, and by all made meat for it. Colossians one,
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verses twelve thirteen, Sewo Corinthians four, verse seventeen, Numeral two. Abram
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desires a sign whereby shall I know that I shall inherit it verse eight.
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This did not proceed from distrust of God's power or promise as that of Zacharias.
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But he desired this number one for the strengthening and confirming of his own
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faith. He believed verse six. But here he prays, Lord, help
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me against my unbelief. Now he believed, but he desired a sign to
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be treasured up against an hour of temptation, not knowing how his faith might,
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by some event or other be shocked and tried. Note we all need
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and should desire helps from Heaven for the confirming of our faith, and should
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improve sacraments, which are instituted signs for that purpose. See Judges six,
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verses thirty six to forty. Second Kings twenty, verses eight to ten.
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Isaiah seven, verses eleven and twelve, number two for the ratifying of the
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promise to his posterity, that they also might be brought to believe it.
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Note those that are satisfied themselves should desire that others also may be satisfied of
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the truth of God's promises. John sent his disciples to Christ, not so
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much for his own satisfaction as for theirs. Matthew six Verses two three,
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canaan was a type of heaven. Note it is a very desirable thing to
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know that we shall inherit the heavenly canaan, that is, to be confirmed
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in our belief of the truth of that happiness, and to have the evidences
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of our title to it more and more cleared up to us. Numeral three.
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God directs Abram to make preparations for a sacrifice, intending by that to
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give him a sign, and Abram makes preparation accordingly Verses nine through eleven,
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Take me a heifer. Perhaps Abram expected some extraordinary sign from heaven, but
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God gives him a sign upon a sacrifice. Note. Those that would receive
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the assurances of God's favor and would have their faith confirmed must attend instituted ordinances
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and expect to meet with God in them. Observe Number one, God appointed
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that each of the beasts used for this service should be three years old,
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because then they were at their full growth and strength. God must be served
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with the best we have, for He is the best. Number two.
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We do not read that God gave Abram particular directions how to manage these beasts
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and fowls. Knowing that he was so well versed in the law and custom
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of sacrifices that he needed not any particular directions, or perhaps instructions were given
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to him, which he carefully observed, though they are not recorded. At
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least it was intimated to him that they must be prepared for the solemnity of
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ratifying a covenant, and he well knew the manner of preparing them. Number
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three, Abram took as God appointed him, though as yet he knew not
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how these things should become a sign unto him. This was not the first
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instance of Abram's implicit obedience. He divided the beasts in the midst according to
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the ceremony used in confirming covenants Jeremiah thirty four, verses eighteen nineteen, where
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it is said they cut the calf in twain and passed between the parts.
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Number four. Abram, having prepared according to God's appointment, now set himself
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to wait for the sign God might give him by these like the prophet upon
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his watch town Habaka two, verse one. While God's appearing to his own
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sacrifice was deferred, Abram continued waiting, and his expectations were raised by the
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delay. When the fowls came down upon the carcasses to prey upon them as
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common and neglected things. Abram drove them away, believing that the vision would
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at the end speak and not lie. Note, A very watchful eye must
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be kept upon our spiritual sacrifices, that nothing be suffered to prey upon them
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and render them unfit for God's acceptance. When vain thoughts like these fowls come
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down upon our sacrifices, we must drive them away, and not suffer them
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to lodge within us, but attend on God without distraction Verses twelve through sixteen.
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And when the sun was going down, a deep sleep fell upon Abram,
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and lo and horror of great darkness upon him. And he said,
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unto Abram, know of a surety that thy seed shall be a stranger in
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a land that is not theirs, and shall serve them, and they shall
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afflict them for four hundred years. And also that nation whom they shall serve,
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will I judge, And afterwards shall they come out with great substance.
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And thou shalt go to thy fathers in peace. Thou shalt be buried in
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a good old age. But in the fourth generation they shall come hither again,
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for the iniquity of the Amorites is not yet full. We have here
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a full and particular discovery made to Abram of God's purposes concerning his seed.
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Observe numer one. The time when God came to him with his discovery when
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the sun was going down or declining, about the time of the evening oblation
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First Kings eighteen, verses thirty six, Daniel nine, verse twenty one.
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Early in the morning before day, while the stars were yet to be seen.
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God had given him orders concerning the sacrifices verse five. And we may
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suppose it was at least his morning's work to prepare them and set them in
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order. When he had done this, he abode by them, praying and
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waiting till towards evening. Note God often keeps his people long in expectation of
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the comforts he designs them for the confirmation of their faith. But though the
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answers of prayer and the performance of promises comes slowly, yet they surely come
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at evening time it shall be light Numeral two. The preparatives for this discovery
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Number one, A deep sleep fell upon Abram, not a common sleep through
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weariness or carelessness. But a divine ecstasy like that which the Lord God caused
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to fall upon Adam. Chapter two, Verse twenty one. That being hereby
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wholly taken off from the view of things sensible, he might be wholly taken
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up with the contemplation of things spiritual. The doors of the body were locked
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up, that the soul might be private and retired, and might act the
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more freely and like itself. Number two. With this deep sleep, a
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horror of great darkness fell upon him. How sudden a change. But just
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before we had him solaceing himself in the comforts of God's covenant and in communion
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with Him, and here a horror of great darkness falls upon him. Note
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the children of light do not always walk in the light, but sometimes clouds
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and darkness are round about them. This great darkness, which brought horror with
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it, was designed Subscript one, to strike in awe upon the spirit of
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Abram, and to possess him with a holy reverence, that the familiarity to
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which God was pleased to admit him might not be contempt. Note holy fear
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prepares the soul for holy joy. The spirit of bondage makes way for the
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spirit of adoption. God wounds first, and then heals humbles first, and
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then lifts up Isaiah six, verses five and six. Subscript two. To
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be a specimen of the methods of God's dealings with his seed. They must
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first be in the horror and darkness of Egyptian slavery, and then enter with
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joy into the good land. And therefore He must have the foretaste of their
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sufferings before he had the foresight of their happiness. Subscript three. To be
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an indication of the nature of that covenant of peculiarity which God was now about
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to make with Abram. The Old Testament dispensation which was founded on that covenant
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was a dispensation sub point one of darkness and obscurity Sewo Corinthians three, Verses
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thirteen and fourteen. Sub point two of dread and horror Hebrews seven, verse
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eighteen, numeral three the prediction itself. Several things are herefore told. Number
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one the suffering state of Abram's seed for a long time Verse thirteen. Let
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not Abram flatter himself with the hopes of nothing but honor and prosperity in his
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family. No, he must know of a surety that which he was loth
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to believe that the promised seed should be a persecuted seed. Note. God
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sends the worst first, we must first suffer and then reign. He also
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lets us know the worst before it comes, that when it comes, it
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may not be a surprise to us. John sixteen, verse four. Now
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we have here subscript one, the particulars of their sufferings. Sub Point one.
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They shall be strangers, so they were first in Canaan Psalm one O
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five, verse twelve, and afterwards in Egypt. Before they were lords of
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their own land, they were strangers in a strange land. The inconveniences of
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an unsettled state make a happy settlement the more welcome. Thus, the heirs
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of Heaven are the first strangers on earth, a land that is not theirs.
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Sub Point two. They shall be servants, so they were to the
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Egyptians Exodus one, verse thirteen. See how that which was the doom of
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the Canaanites. Chapter nine, verse twenty five proves the distress of Abram's seed
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that they are made to serve. But with this difference, the Canaanites serve
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under a curse, the Hebrews under a blessing. And the upright shall have
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dominion in the morning, Psalm forty nine, verse fourteen. Subscript three.
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They shall be sufferers. Those whom they shall serve shall afflict them. See
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Exodus one, verse eleven. Note those that are blessed and beloved of God
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are often sorely afflicted by wicked men, and God foresees it and takes cognisance
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of it. Subscript two. The continuance of their sufferings four hundred years.
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This persecution began with mocking when Ishmael, the son of an Egyptian, persecuted
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Isaac, who was born after the Spirit Chapter twenty one, verse nine,
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Galatians four, verse twenty nine. It continued in loathing, for it was
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an abomination to the Egyptians to eat bread with the Hebrews Chapter forty three,
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verse thirty two. And it came at last to murder the basest of murders,
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that of their new born children, so that more or less it continued
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four hundred years, though in extremity not so many. This was a long
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time, but a limited time. Number two. The judgment of the enemies
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of Abram seed that nation whom they should shall serve, Even the Egyptians will
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I judge Verse fourteen. This points at the plagues of Egypt, by which
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God not only constrained the Egyptians to release Israel, but punished them for all
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the hardships they had put upon them. Note subscript one. Though God may
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suffer persecutors and oppressors to trample upon his people a great while, yet he
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will certainly reckon with them at last, for his day is coming. Psalm
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thirty seven, Verses twelve and thirteen. Subscript two. The punishing of persecutors
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is the judging of them. It is a righteous thing with God and a
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particular act of justice to recompense tribulation to those that trouble his people. The
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judging of the Church's enemies is God's work. I will judge. God can
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do it, for he is the Lord. He will do it, for
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he is his people's God, and he has said vengeance is mine. I
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will repay to him. Therefore we must leave it to be done in His
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way and time. Number three the deliverance of abram Seed out of Egypt.
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That great event is hereforetold. Afterwards shall they come out with great substance.
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It is here promised Subscript one that they should be enlarged afterwards they shall come
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out, that is, either after they have been afflicted four hundred years,
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when the days of their servitude are fulfilled, or after the Egyptians are judged
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and plagued. Then they may expect deliverance. Note the destruction of oppressors is
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the redemption of the oppressed. They will not let God's people go till they
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are forced to it. Subscript two that they should be enriched. They shall
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come out with great substance. This was fulfilled Exodus seven, Verses thirty five
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thirty six. God took care they should have not only good land to go
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to, but a good stock to carry with them. Number four, their
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happy settlement in Canaan Verse sixteen. They shall not only come out of Egypt,
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but they shall come hither again, hither to the land of Canaan,
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wherein thou now art. The discontinuance of their possession shall be no defeasance of
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their right. We must not reckon those comforts lost forever, that are intermitted
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for a time. The reason why they must not have the Land of Promise
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in possession till the fourth generation was because the iniquity of the Amorites was not
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yet full. Israel cannot be possessed of Canaan till the Amorites be dispossessed,
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and they are not yet ripe for ruin. The Righteous God has determined that
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they shall not be cut off till they have persisted in sins so long and
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arrived at such a pitch of wickedness that there may peers some equitable portion between
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their sin and their ruin. And therefore till it come to that the seat
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of Abram must be kept out of possession. Note subscript one. The measure
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of sin fills gradually. Those that continue impenitent in wicked ways are treasuring up
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under themselves wrath. Subscript two. Some people's measure of sin fills slowly.
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The Sodomites, who were sinners before the Lord exceedingly soon filled their measure.
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So did the Jews, who were in profession near to God. But the
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iniquity of the Amrites was long in the filling up. Subscript three. That
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this is the reason of the prosperity of wicked people. The measure of their
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sins is not yet full. The wicked live, become old and are mighty
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in power, while God is laying up their iniquity for their children. Job
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eleven, verses seven and nineteen. Matthew twenty three, verse thirty two,
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due to Romany thirty two, verse thirty four, number five. Abram's peaceful,
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quiet, death and burial before these things should come to pass verse fifteen.
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And he should not live to see that good land in the possession of
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his family, but must die as he lived a stranger in it. So
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to balance this, he should not live to see the troubles that should come
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upon his seed, much less to share in them. This is promised to
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Josiah second Kings twenty two, verse twenty. Note. Good men are sometimes
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greatly favored by being taken away from the evil to come Isaiah fifty seven,
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verse one. Let this satisfy Abram, that for his part subscript one,
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he shall go to his fathers in peace. Note sub point one. Even
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the friends and favorites of heaven are not exempted from the stroke of death.
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Are we greater than our father Abram, who is dead? John eight,
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verse five three. Sub point two. Good men die willingly. They are
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not fetched, They are not forced, but they go. Their soul is
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not required as the rich fools Luke twelve, verse twenty, but cheerfully resigned
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they would not live always sub point three. At death, we go to
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our fathers, to all our fathers that have gone before us, to the
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state of the dead Job eleven, verses thirty two and thirty three, to
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our godly fathers that have gone before us, to the state of the blessed
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Hebrews twelve, verse twenty three. The former thought helps to take off the
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terror of death. The latter puts comfort into it. Whenever a godly man
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dies, he dies in peace. If the way be piety. The end
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is peace, Psalm thirty seven, verse thirty seven. Outward peace to the
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last is promised to abram peace and truth in his days, whatever should come
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afterwards. Second King's twenty one, verse nineteen. Peace with God and everlasting
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peace are sure to all the seed subscript two. He shall be buried in
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a good old age. Perhaps mention is made of his burial here where the
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land of Canaan is promised to him, because a burying place was the first
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possession he had in it. He shall not only die in peace, but
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die in honor, die and be buried decently, not only die in peace,
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but die in season Job five, verse twenty six. Note sub point
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one Old age is a blessing. It is promised in the Fifth Commandment.
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It is pleasing to nature, and it affords a great opportunity for usefulness sub
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Point two, especially if it be a good old age. Theirs may be
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called a good old age. First that are old and healthful, not loaded
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with such distempers as make them weary of life. Secondly, that are old,
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old and holy, old disciples Acts eleven, verse sixteen, whose hoary
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head is found in the way of righteousness. Proverbs sixteen, verse thirty one,
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old and useful, old and exemplary for godliness. Theirs is indeed a
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good old age Verses seventeen through twenty one. And it came to pass that
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when the sun went down and it was dark, behold a smoking furnace and
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a burning lamp that passed between those pieces. In the same day, the
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Lord made a covenant with Abram, saying, unto thy seed, have I
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given this land from the river of Egypt, unto the great river, the
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River Euphrates. The Kenites and the Kennesites, and the Cadmanites, and the
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Hittites, and the Parasites, and the Ruffians, and the Amorites, and
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the Canaanites, and the Gurgashites and the Jebishites. Here numeral ie the covenant
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ratified. The sign which Abram desired was given at length when the sun had
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gone down, so that it was dark, for that was a dark dispensation.
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Number One, the smoking furnace signified the affliction of his seed in Egypt.
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That they were in the iron furnace Deuteromine, verse twenty, the furnace
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of affliction Isaiah forty eight, verse ten, laboring in the very fire.
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They were there in the smoke, their eyes darkened, that they could not
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see to the end of their troubles, and themselves at a loss to conceive
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what God would do with them. Clouds and darkness were round about them.
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Number two. The burning lamp denotes comfort in this affliction, and this God
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showed to Abram at the same time that he showed him the smoking furnace.
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Subscript one. Light denotes deliverance out of the furnace. Their salvation was a
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lamp that burneth Isaiah fifty seven, Verse one. When God came down to
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deliver them, he appeared in a bush that burned and was not consumed.
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Exodus three, verse two. Subscript two. The lamp denotes direction. In
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the smoke. God's word was their lamp. This word to Abram was so
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it was a light shining in a dark place. Perhaps this burning lamp prefigured
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the pillar of cloud and fire which led them out of the land of Egypt
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in which God was Subscript three. The burning lamp denotes the destruction of their
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enemies, who kept them so long in the furnace see Zacharias seven, verse
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six. The same cloud that enlightened Theid's or lights troubled and burned the Egyptians.
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Number three. The passing of these between the pieces was the confirming of
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the covenant God now made with him, that he might have a strong consolation,
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being fully persuaded that what God promised he would certainly perform. It is
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probable that the furnace and lamp which passed between the pieces burnt and consumed them,
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and so completed the sacrifice and testified God's acceptance of it. As of
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Gideon Judges six, verse twenty one, Manoah's Judges thirteen, verses nineteen and
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twenty, and Solomon's Second Chronicles seven verse one. So it intimates subscript one
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that God's covenants with man are made by sacrifice Psalm fifty, verse five,
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by Christ the Great Sacrifice. No agreement without atonement. Subscript two. God's
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acceptance of our spiritual sacrifices is a token for good and earnest of further favors
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see Judges thirteen, verse twenty three. And by this we may know that
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He accepts our sacrifices if He kindle in our souls a holy fire of pious
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and devout affections in them. Numeral two. The covenant repeated and explained in
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that same day, that day never to be forgotten. The Lord made a
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covenant with Abram, that is, gave a promise to Abram, saying,
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unto thy seed, have I given this land? Verse eighteen. Here is
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number one, a rehearsal of the grant. He had said before to thy
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seed, will I give this land? Chapter seven, verse fifteen. But
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here he says, I have given it. That is subscript one, I
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have given the promise of it. The charter is sealed and delivered and cannot
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be disannulled. Note God's promises are God's gifts and are so to be accounted.
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Subscript two. The possession is as sure in due time as if it
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were now actually delivered to them. What God has promised is as sure as
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if it were already done. Hence it is said, he that believes hath
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everlasting life John three, verse thirty six, for he shall as surely go
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to Heaven as if he were already there. Number two a recital of the
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particulars granted, such as is usual, and the grants of land. He
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specifies the boundaries of the land intended hereby to be granted verse eighteen. And
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then, for the greater certainty, as is usual in such cases, he
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mentions in whose tenure and occupations these lands now were Ten several nations or tribes
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are here spoken of Verses nineteen to twenty one, that must be cast out
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to make room for the seed of Abram. They were not possessed of all
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these countries when God brought them into Canaan. The bounds are fixed much narrower
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numbers thirty four Verses two and three, but subscript one. In David's time
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and Solomon's their jurisdiction extended to the utmost of these limits. Second Chronicles nine,
47:45
verse twenty six, Subscript two. It was their own fault that they
47:51
were not sooner and longer in possession of all these territories. They forfeited their
47:57
right by their sins, and by their own sloth and cowardice kept themselves out
48:01
of the possession. Subscript three. The land granted is here described in its
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utmost extent, because it was to be a type of the heavenly inheritance.
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Where there is room enough in our Father's house are many mansions. The present
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occupants are named because their number and strength, and long prescription should be no
48:24
hindrance to the accomplishment of this promise in its season, and to magnify God's
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love to Abram and his seed in giving to that one nation the possessions of
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many nations. So precious were they in his sight and so honorable Isaiah forty
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three, verse four, end of Chapter fifteen. Recording by A. K.
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Morton, Greensburg, Indiana.