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Genesis Capítulo 15
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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, Ge 15:1. II. A particular declaration of the purposes of his love concerning him, in two things:—1. That he would give him a numerous issue, Ge 15:2-6. 2. That he would give him Canaan for an inheritance, Ge 15:7-21. Either an estate without an heir, or an heir without an estate, would have been but a half comfort to Abram. But God ensures both to him; and that which made these two, the promised seed and the promised land, comforts indeed to this great believer was that they were both typical of those two invaluable blessings, Christ and heaven; and so, we have reason to think, Abram eyed them.
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God's Covenant with Abram (1913 BC)
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神與亞伯蘭立約（主前1913年）
¹ 這事以後，耶和華的話在異象中臨到亞伯蘭，說：「亞伯蘭，你不要懼怕！我是你的盾牌，必大大地賞賜你。」
當在此觀察以下幾點。一、神與亞伯蘭立定這約的時間：「這事以後。」1. 在亞伯蘭行了那慷慨而高尚的善舉之後——他從患難中拯救了他的朋友和鄰舍，而且「不為代價也不為賞賜」——此後，神才向他作出這恩典的造訪。當知道，向人顯出恩慈的，必在神那裏尋得恩慈。2. 在他戰勝四王之後。為免亞伯蘭因那勝利而過分自高自滿，神來到他這裏，告訴他他有更美好的事物為他存留。當知道，與屬靈福分有信心的相交，是防止我們過分沉浸於屬世享受的絕佳方法。普通護理之恩賜，遠不及盟約之愛的恩賜。
二、神與亞伯蘭相交的方式：「耶和華的話臨到亞伯蘭」（也就是神向亞伯蘭彰顯自己和他的旨意）「在異象中」——這意味着亞伯蘭是清醒的，並且有舍吉拿（Shechinah）的可見顯現，或神榮耀同在的某種可感知的憑據。當知道，神啟示的方式是適應我們在感官世界中的狀態的。
三、神賜給他的恩典確據，表明神對他的恩寵。
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他按名呼召他——「亞伯蘭」，這對他是極大的尊榮，使他的名為大，也是對他信心極大的鼓勵和幫助。當知道，神的善言若藉著他的聖靈特別對我們說、帶到我們心中，就對我們有益。聖經說：「嗨，各人」（賽55:1），聖靈卻說：「嗨，某某人。」
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他警告他不要驚惶失措：「亞伯蘭，你不要懼怕。」亞伯蘭也許害怕他所擊潰的四王會重新集結，來攻擊他、毀滅他：「不，」神說，「*你不要懼怕。*不要懼怕他們的報復，也不要懼怕鄰舍的嫉妒；我必看顧你。」當注意，（1）哪裏有極大的信心，那裏仍可能有許多懼怕（林後7:5）。（2）神顧念他百姓的懼怕，無論多麼隱秘，並且「知道他們的心」（詩31:7）。（3）神的旨意是要他的百姓無論遭遇何事，都不要向壓倒性的恐懼屈服。願錫安中的罪人懼怕，但亞伯蘭啊，你不要懼怕。
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他向他保證安全與福樂，即他將永遠是：（1）如神自己所能保護的那樣安全：「我是你的盾牌」，或者更意味深長地說，「我是賜給你的盾牌」——與你同在，實際地看顧你。見代上17:24。不僅是以色列的神，更是為以色列的神。當知道，想到神自己就是、並將是他百姓的盾牌——保護他們免受一切毀滅性的災禍，一面向他們備妥、一面環繞他們的盾牌——就足以平息一切令人困惑、折磨人的恐懼了。（2）如神自己所能使他成為的那樣有福：「我必作你極大的賞賜」；不僅是賞賜你的，更是你的賞賜。亞伯蘭慷慨地拒絕了所多瑪王所提供的賞賜，如今神來告訴他，他必不因此受損。當注意，〔1〕信而順服並捨己的賞賜是極大的（林前2:9）。〔2〕神自己就是聖潔靈魂所揀選和應許的福樂——在今世揀選，在來世應許。他是「我的產業，我杯中的分。」
² 亞伯蘭說：「主耶和華啊，我既無子，你還賜我甚麼呢？並且要承受我家業的是大馬士革人以利以謝。」 ³ 亞伯蘭又說：「你沒有給我兒子；那生在我家中的人就是我的後嗣。」 ⁴ 耶和華又有話對他說：「這人必不成為你的後嗣；你本身所生的才成為你的後嗣。」 ⁵ 於是領他走到外邊，說：「你向天觀看，數算眾星，能數得過來嗎？」又對他說：「你的後裔將要如此。」 ⁶ 亞伯蘭信耶和華，耶和華就以此為他的義。
我們在此讀到神賜給亞伯蘭的確據，論及將要從他而出的眾多後裔，其中當觀察：
一、亞伯蘭反覆的訴苦（創15:2-3）。這正是引出這應許的緣由。壓在亞伯蘭心頭的大憂患是沒有兒子；他在此把這苦情「傾吐在耶和華面前，在他面前陳明他的患難」（詩142:2）。當知道，我們雖不可埋怨神，卻蒙允許向他訴苦，並可詳細而具體地陳明我們的苦情；將自己的案情向一位信實而富有同情心的朋友傾吐，對負重的心是某種釋放：神就是這樣的朋友，他的耳總是敞開的。如今他的訴苦有四重：1. 他沒有兒子（創15:3）：「你沒有給我後裔」；不僅沒有兒子，更是沒有後裔；他若有一個女兒，應許的彌賽亞也許可從她而出，因為他要作「女人的後裔」；但他既無兒子也無女兒。他似乎在那「給我」上加重了語氣。他的鄰舍兒女成群，他的僕人在他家裏也生了兒女。「但是給我，」他訴苦說，「你甚麼也沒有賜」；然而神曾告訴他，他將成為凌駕眾人之上、蒙恩的人。當知道，那些被命定為無子的人，必須看見是神如此命定了他們。再者，神常常把那些他豐豐富富賜給與他生疏之人的屬世安慰，從他自己的兒女那裏收回。2. 他看來永遠不會有了，這隱含在「我走」，或「我正走向無子之途」——走向暮年，快步下坡；不，我正走向離世，走向全人類必走的路。「我無子而死」，《七十士譯本》如此說。「我離開世界，身後不留一子。」3. 他的僕人目前是、看來也將繼續作他的兒子替代。他活着時，「他家中的管家是大馬士革人以利以謝」；他把家庭和產業的照料交託給他，他也許忠心，卻只是作僕人，不是作兒子。他離世時，「那生在他家中的將成為他的後嗣」，將掌管他勞碌所得的一切（傳2:18-19, 21）。神已經告訴他，要使他成為「大國」（創12:2），並使他的「後裔如同地上的塵沙」（創13:16）；但神卻讓他存疑，不知道那是他所生的後裔，還是他所收養的後裔——是他腰中所出的兒子，還是僅僅他家中的兒子。「如今，主啊，」亞伯蘭說，「若只是收養的兒子，那必是我僕人中的一個，這將使那應許的、要從他而出的後裔蒙羞。」當知道，當應許的憐憫遲延時，我們的不信和急躁容易斷定它們已被拒絕。4. 沒有兒子對他是如此大的苦惱，以至於它奪去了一切享受的安慰：「*主啊，你還賜我甚麼呢？*我若沒有兒子，一切對我都算不得甚麼。」如今，（1）如果我們設想亞伯蘭的目光不超過屬世的安慰，這訴苦就是有可責之處的。神已經藉護理賜給他一些美物，又藉應許賜給更多；然而亞伯蘭因為沒有兒子就視之為無有。信心之父在神剛剛說過「我是你的盾牌，是你極大的賞賜」之後，立刻說「我既無子，你還賜我甚麼呢」，這實在很不相稱。當知道，那些沒有正確估價自己與神盟約關係的益處以及在他裏面的利益的人，不認為這些益處足以平衡任何受造物之安慰的缺乏。但是（2）如果我們設想亞伯蘭在此注目於應許的後裔，他那迫切的渴慕就是十分可稱讚的：他若沒有那大福分的憑據、沒有他與彌賽亞之關係的確據——而神已經鼓勵他持守這期望——一切對他都算不得甚麼。他有財富、勝利和尊榮；但只要他在這首要的事上留在黑暗中，一切都算不得甚麼。當知道，在我們對自己在基督和新約中的利益得著某種安慰的確據之前，我們不應以任何其他事物為滿足。「這個、那個我有；但這一切若我沒有基督，於我有何益？」然而這訴苦在此處是有可責的，因為它的根底有對應許的些許不信和對等候神之時間的厭倦。當知道，當神的應許和他的護理似乎彼此矛盾時，真信徒有時也覺得難以調和。
二、神對這訴苦的恩典回答。對訴苦的第一部分（創15:2），神沒有立即回答，因為其中有一些煩躁；但當他以較為平靜的態度重新陳述（創15:3）時，神就恩典地回答了他。當知道，我們若恆切禱告，同時又以謙卑順服神的旨意來禱告，就必不徒然尋求。1. 神給他一個明確的應許，論到一個兒子（創15:4）。「這生在你家中的必不成為你的後嗣——如你所懼怕的——但那從你本身所出的才成為你的後嗣。」當注意，（1）神制定後嗣；他說「這個不可，那個可以」；無論人在立定產業時怎樣謀劃設計，神的旨意必然立定。（2）神常常比我們自己的懼怕更好地待我們，並賜下我們早已絕望的憐憫。2. 為使他更受這應許感動，神領他出去，將眾星指給他看（這異象發生在清晨天亮之前），然後對他說：「你的後裔將要如此」（創15:5）。（1）如此眾多；在尋常的眼中，眾星彷彿不可勝數：亞伯蘭懼怕自己連一個孩子也沒有，但神向他保證，從他腰中所出的後裔將多到不能數算。（2）如此輝煌，如眾星在光輝中；因為「榮耀」是屬於他們的（羅9:4）。亞伯蘭按肉體而出的後裔如同地上的塵沙（創13:16），但他屬靈的後裔卻如同天上的星，不僅眾多，而且榮耀，極為寶貴。
三、亞伯蘭對神如今所賜應許的堅定相信，以及神對他信心的悅納（創15:6）。1. 他「信耶和華」，也就是說，他相信神如今賜給他的那應許的真實，倚靠那應許者的無可抗拒的大能和不可違背的信實。「他既說了，豈不照着行嗎？」當知道，凡要得應許之安慰的，必須將信心與應許調和。看使徒如何高舉亞伯蘭的這信心，並使之成為一個長存的榜樣（羅4:19-21）。「他將近百歲的時候，雖然想到自己的身體如同已死……他的信心還是不弱；他在應許中沒有起疑惑；他被信心堅固；他滿心相信。」願主在每個人心中作成這樣的信心！有人認為，他「信耶和華」不僅關乎應許的耶和華，更關乎所應許的耶和華——就是新約的中保主耶穌。他「信他」，就是領受並擁抱關於他的神聖啟示，並「歡歡喜喜地看見他的日子」，雖然距離如此遙遠（約8:56）。2. 「耶和華就以此為他的義」；也就是說，在此基礎上他蒙了神的悅納，並且如其他先祖一樣，他藉着信心「得了稱義的見證」（來11:4）。新約聖經以此證明，我們是因信稱義，不靠律法的行為（羅4:4；加3:6）；因為亞伯蘭如此稱義時，他還未受割禮。如果亞伯蘭——善行如此豐富的人——不是因善行稱義，而是因信稱義，何況我們，在善行上如此貧乏的人呢？這歸給亞伯蘭為義的信心，不久前還曾與不信掙扎（創15:2），如今作為得勝者脫身，就被如此加冕、如此尊榮。當知道，以信靠和實際的接受並倚靠，來領受神在基督裏、藉着基督所賜的恩典和榮耀的應許——按照新約的條款，這正是賜我們權利享受那應許中所包含的一切福分的原因。一切信徒都如亞伯蘭那樣稱義，而正是他的信心「被算為他的義」。
⁷ 耶和華又對他說：「我是耶和華，曾領你出了迦勒底的吾珥，為要將這地賜你為業。」 ⁸ 亞伯蘭說：「主耶和華啊，我怎能知道必得這地為業呢？」 ⁹ 他說：「你為我取一隻三年的母牛，一隻三年的母山羊，一隻三年的公綿羊，一隻斑鳩，一隻雛鴿。」 ¹⁰ 亞伯蘭就取了這些來，每樣劈開，分成兩半，一半對著一半地擺列，只有鳥沒有劈開。 ¹¹ 有鷙鳥下來，落在那死畜的肉上，亞伯蘭就把牠嚇飛了。
我們在此讀到神賜給亞伯蘭的確據，論及迦南地作為產業。
一、神宣告了他關乎此地的旨意（創15:7）。在此當注意，亞伯蘭在這件事上沒有訴苦，不像他因沒有兒子而訴苦那樣。當知道，那些對應許的後裔有確實把握的人，沒有理由懷疑自己對應許之地的權利。基督若是我們的，天就是我們的。又當注意，當他相信了先前的應許（創15:6）時，神就向他解釋並堅定了這個應許。當知道，「凡有的，還要加給他」（善用他所擁有的）。神在此向亞伯蘭提醒三件事，為鼓勵他關乎這美地的應許：
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神自己是甚麼：「我是耶和華」；因此（1）「我可以將它賜給你，因為我是全地的主權之主，有權支配全地。」（2）「我能將它賜給你，無論有何反對，即使是亞衲族人的反對。」神所應許的從不超過他所能履行的，人卻常常如此。（3）「我必向你履行我的應許。」耶和華「非人，必不致說謊」。
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他為亞伯蘭作了甚麼。他曾領他出了迦勒底的吾珥，「出了迦勒底的火」——有人如此解，即或是指他們的偶像崇拜（因迦勒底人敬拜火），或是指他們的逼迫。猶太作者有一個傳說，說亞伯蘭因拒絕敬拜偶像而被投入烈火的窯中，並奇妙地獲了拯救。這更可能是一個名叫吾珥的地方。神從那裏藉有效的呼召領出了他，以恩典的強力領他出來，如從火中搶救出來的一根柴。這是（1）一個特別的憐憫：「我領出了你，卻把千千萬萬的人留在那裏滅亡。」「亞伯拉罕獨自蒙召」（賽51:2）。（2）一個屬靈的憐憫，關乎他靈魂的憐憫，從罪及其致命後果中的拯救。神若救了我們的靈魂，我們就不會缺少任何有益於我們的東西。（3）一個新鮮的憐憫，不久前才賜下的，因此更應感動人心，正如誡命序言中所說的：「我是那曾領你出埃及的耶和華」——前不久的事。（4）一個根基性的憐憫，憐憫的起頭，是賜給亞伯蘭獨有的憐憫，因此也是進一步憐憫的憑據和定金（賽66:9）。當看神如何以此為他所誇口的事：「我是那領你出來的耶和華。」他以之為榮，視之為既彰顯大能又彰顯恩典的作為；參賽29:22，在那裏許久之後他仍以此為榮。「耶和華……就是救贖亞伯拉罕的」——從罪中救贖了他。
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他打算為他進一步作甚麼：「我領你來到這裏，是特要將這地賜你為業——不僅是要佔有它，更是要作為產業來佔有，這是最甘甜、最穩妥的產權。」當注意，（1）神的護理在它對待好人的各種安排中，都有隱秘而恩典的旨意；我們無法測透護理的計畫，直到結局在它的憐憫和榮耀中將之顯明。（2）神在他對待百姓的一切作為中所定意的大事，就是把他們安全地帶到天堂。他們是「揀選……得救」（帖後2:13），「蒙召……得國」（帖前2:12），「重生……得基業」（彼前1:3-4），並藉着這一切「得以承受」而「成為合宜的」（西1:12-13；林後4:17）。
二、亞伯蘭求一個記號：「我怎能知道必得這地為業呢？」（創15:8）。這不是出於對神的大能或應許的不信，不像撒迦利亞那樣；他之所以這樣求，1. 是為了堅固和印證自己的信心；他相信了（創15:6），但在此他禱告：「主啊，幫助我抵擋我的不信。如今」他相信了，卻求一個記號，好在試煉的時刻珍藏起來，因為他不知道自己的信心會因甚麼事件而被震撼和試驗。當知道，我們都需要、也都應當渴慕從天上來的幫助以堅固我們的信心，並應當善用聖禮——那些設立的記號——來達此目的。見士6:36-40；王下20:8-10；賽7:11-12。2. 是為了向他的後裔堅定這應許，好使他們也被帶領來相信它。當知道，自己已經滿足的人，應當渴慕別人也對神應許的真實感到滿足。約翰差遣他的門徒到基督那裏去，與其說是為了自己的滿足，不如說是為了他們（太11:2-3）。迦南是天堂的預表。當知道，知道自己將承受屬天的迦南，是一件極其令人羨慕的事，也就是在我們對那福樂之真實的信仰上得着印證，並且我們對那基業的憑據越來越清楚地向我們顯明。
三、神指示亞伯蘭預備獻祭之物，打算藉此給他一個記號，亞伯蘭也照樣作了預備（創15:9-11）：「你為我取一隻母牛……」也許亞伯蘭期望從天上來一個特別的記號；但神卻在祭物上給他一個記號。當知道，凡要領受神恩寵的確據、要使自己的信心得着印證的，必須殷勤參與設立的典章，並期望在其中與神相遇。當注意，1. 神指定用於此服事的每隻牲畜都要滿三歲，因為那時它們才達到完全的體型和力量：神必須以我們所有的最好的來服事，因為他自己是最好的。2. 我們沒有讀到神給亞伯蘭特別的指示，告訴他如何處理這些牲畜和飛鳥，因為他知道亞伯蘭對獻祭的律法和慣例瞭如指掌，不需要特別的指示；或者也許指示已賜給他了，他也仔細遵守了，只是沒有記錄下來：至少已暗示他，這些必須為堅定盟約的莊嚴儀式而預備；他也深知預備它們的方式。3. 亞伯蘭照神所吩咐他的取了來，雖然他尚不知道這些事怎樣成為他的記號。這不是亞伯蘭毫無保留之順服的第一個實例。他把牲畜從中間劈開，照着堅定盟約所用的儀式而行（耶34:18-19），那裏說，他們「將牛犢劈為兩半，從那些肉塊中經過」。4. 亞伯蘭照神的吩咐預備好之後，如今就定意等候神可能藉這些給他的記號，如先知在守望樓上一般（哈2:1）。當神降臨印證他祭物的時間遲延時，亞伯蘭繼續等候，而他的期望因遲延而升高；當「鷙鳥下來落在死畜的肉上」，要如尋常的、被忽略的東西那樣來吞吃時，「亞伯蘭就把牠嚇飛了」（創15:11），相信那異象終必「說話，並不虛謊」。當知道，對我們屬靈的祭物必須保持極警醒的眼目，不容任何東西來吞吃它們、使之不配蒙神悅納。當虛妄的念頭如同這些飛鳥下來落在我們的祭物上時，我們必須將牠們趕走，不容牠們在我們裏面棲息，而要「不分心地事奉神」。
¹² 日頭正落的時候，亞伯蘭沉沉地睡了；忽然有驚人的大黑暗落在他身上。 ¹³ 耶和華對亞伯蘭說：「你要的確知道，你的後裔必寄居別人的地，又服事那地的人；那地的人要苦待他們四百年。 ¹⁴ 並且他們所要服事的那國，我要懲罰，後來他們必帶著許多財物從那裡出來。 ¹⁵ 但你要享大壽數，平平安安地歸到你列祖那裡，被人埋葬。 ¹⁶ 到了第四代，他們必回到此地，因為亞摩利人的罪孽還沒有滿盈。」
我們在此讀到神向亞伯蘭作出的關乎他後裔之旨意的充分而具體的啟示。當觀察：
一、神帶着這啟示臨到他的時間：「日頭正落的時候」——即將落之時，約在「獻晚祭的時候」（王上18:36；但9:21）。清晨天亮之前、眾星尚可看見之時，神已經給了他關乎祭物的吩咐（創15:5），我們可以設想，至少預備並擺列祭物是他早晨的工夫；他作完之後，就守在旁邊，禱告等候直到傍晚。當知道，神常常讓他的百姓長久期盼他為他們所設計的安慰，為要印證他們的信心；雖然禱告的答覆和應許的成就來得遲緩，卻必定來到。「傍晚的時候必有光明。」
二、這啟示的預備。1. 「有驚人的大黑暗落在亞伯蘭身上」，不是因疲倦或疏忽而有的尋常睡眠，而是一種屬神的恍惚——如同「耶和華神使亞當沉睡」（創2:21）的那種——好叫他被完全從感官事物的視野中撤開，得以完全專注於屬靈事物的默想。身體的門戶被鎖上，使靈魂得以獨處隱退，更自由地、更像自己那樣地運作。2. 隨着這睡眠，「有驚人的大黑暗落在他身上。」何等突然的變化！此前我們還看見他在神盟約的安慰中、在與神的相交中自得其樂；此處卻有「驚人的大黑暗」臨到他。當知道，光明的兒女並不總是行在光明中，有時雲彩和黑暗環繞着他們。這帶來恐懼的大黑暗，是設計來（1）使亞伯蘭的心靈生發敬畏，使他以聖潔的敬虔被充滿，好叫神所樂意允許他享受的親密不至滋生輕慢。當知，聖潔的懼怕為聖潔的喜樂預備靈魂；奴僕的靈為兒子的靈開路。神先擊傷，然後醫治；先降卑，然後高舉（賽6:5-6等）。（2）作為神對待他後裔之方式的樣本。他們必須先在埃及奴役的恐懼和黑暗中，然後才帶着喜樂進入美地；因此他必須先預嘗他們的苦難，然後才預見他們的福樂。（3）作為神如今將要與亞伯蘭立定之特殊盟約之性質的指示。建立在這盟約上的舊約體制，是一個〔1〕黑暗和隱晦的體制（林後3:13-14），〔2〕恐懼和驚嚇的體制（來12:18等）。
三、預言本身。此處預告了幾件事。
- 亞伯蘭後裔長期受苦的狀態（創15:13）。不要讓亞伯蘭以為他的家族中只有尊榮和昌盛而自欺；不，他必須確實知道，他那不願相信的事——就是應許的後裔將是受逼迫的後裔。當知，神先把最壞的放在前頭；我們必須先受苦，然後才作王。他也讓我們在患難來到之前先知道最壞的情況，好使患難來到時不至叫我們驚奇（約16:4）。如今我們在此看到：
（1）他們受苦的詳情。〔1〕他們必作寄居的；他們先是寄居在迦南（詩105:12），後來寄居在埃及；在他們成為自己土地的主人之前，他們先在異鄉作寄居的。不安定狀態的不便，使幸福的定居更加受歡迎。這樣，天國的繼承者先在地上作寄居的——在那不屬於他們的地上。〔2〕他們必作僕人；他們曾為埃及人服勞役（出1:13）。看哪，那原是迦南人之咒詛的（創9:25），卻成了亞伯蘭後裔的苦難：他們被迫服勞役，但有所不同——迦南人是在咒詛之下服勞役，希伯來人是在祝福之下服勞役；而且「正直人早晨必管轄他們」（詩49:14）。〔3〕他們必受苦。他們所服事的人要苦待他們；見出1:11。當知，那些為神所賜福、所鍾愛的人，常常被惡人嚴厲苦待；神預先看見，也顧念。
（2）他們受苦的延續——「四百年。」這逼迫始於嘲弄，那時以實瑪利——一個埃及婦人之子——逼迫了那「按着聖靈生的」以撒（創21:9；加4:29）。它在厭惡中繼續；因為埃及人與希伯來人一同吃飯是可憎的（創43:32）；至終發展為謀殺，是最卑劣的謀殺——殺害他們的新生嬰孩；這樣，或多或少，它延續了四百年，雖然在極端意義上不足此數。這是一段長久的時間，卻是有限的時間。
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亞伯蘭後裔之仇敵的審判：「他們所要服事的那國」——就是埃及人——「我要懲罰」（創15:14）。這是指着埃及的災疫說的，神不僅藉此迫使埃及人釋放以色列人，更因他們加在以色列人身上的一切苦待而刑罰他們。當注意，（1）雖然神也許容讓逼迫者和壓迫者長期踐踏他的百姓，但他末了必定與他們算賬；因為「他的日子將到」（詩37:12-13）。（2）刑罰逼迫者就是審判他們：將患難報應那擾亂神百姓的人，這在神是公義的，是一項特殊的公正之舉。審判教會的仇敵是神的工作：「我要懲罰。」神能作，因他是主；他必作，因他是他百姓的神，並且他說過：「伸冤在我，我必報應。」因此我們必須將此事留給他，由他照他的方式和時間來成就。
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亞伯蘭後裔從埃及出來的拯救。那大事在此預告：「後來他們必帶着許多財物從那裏出來。」此處應許了：（1）他們必得釋放：「後來他們必出來」；也就是說，或是在他們被苦待四百年之後，當他們服勞役的日子滿了，或是在埃及人受審判、遭災疫之後，那時他們就可指望拯救。當知，壓迫者的毀滅就是被壓迫者的救贖；他們非到被迫，不肯讓神的百姓去。（2）他們必致富：「他們必帶着許多財物出來」；這已應驗（出12:35-36）。神看顧他們不僅有一塊好地可去，還有一份豐厚的財物可隨身攜帶。
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他們在迦南幸福的定居（創15:16）。他們不僅要從埃及出來，更「必回到此地」——回到你如今所在的迦南地。他們產業的間斷並不意味着權利的喪失：我們不可把那些暫時中止的安慰看作永遠失去的。他們直到第四代才得以佔有應許之地的原因，是「因為亞摩利人的罪孽還沒有滿盈」。以色列人非到亞摩利人被趕出，不能佔有迦南；而他們尚不到毀滅的時候。公義的神已經判定，他們不可被剪除，直到他們在罪中持續如此之久，並達到如此程度的邪惡，以至在他們的罪與他們的毀滅之間能顯出某種相稱的比例；因此，在那來到之前，亞伯蘭的後裔必須被排除在產業之外。當注意，（1）罪的量器是漸漸滿的。那些在邪惡道路上不悔改的人，是為自己積蓄忿怒。（2）有些人的罪之量器滿得慢。所多瑪人在耶和華面前罪大惡極，很快就滿了量器；猶太人也是——他們在信仰上親近神；但亞摩利人的罪孽卻久久才滿。（3）這就是惡人昌盛的原因；他們的罪之量器還沒有滿。惡人「存活、年邁、勢力強盛」，同時神卻「*為他們的兒女積蓄罪孽」（伯21:7,19）。見太23:32；申32:34。
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亞伯蘭在這些事成就之前平安安然地離世並被埋葬（創15:15）。他既不能活着看見那美地歸他家族所有——他必須如他活着的時候那樣，在其中作寄居的而死——為了平衡這一點，他也不必活着看見將臨到他後裔的患難，更不必在其中受分。這也是給約西亞的應許（王下22:20）。當知，好人有時因「從將來的禍患中被接去」而大蒙恩待（賽57:1）。讓這滿足亞伯蘭吧——至於他自己，
（1）他必「平平安安地歸到列祖那裏。」當注意，〔1〕即使是天國的朋友和寵兒，也不能免去死亡的打擊。我們比我們的祖宗亞伯蘭大嗎？他已經死了（約8:53）。〔2〕好人甘心而死；他們不是被帶走，不是被強迫，而是自行前往；他們的靈魂不像那無知之財主那樣「被索取」（路12:20），而是甘心交託：他們不願永遠活着。〔3〕死時我們歸到列祖那裏——歸到我們一切先我們而去的列祖那裏，到死人的狀態中（伯21:32-33）；也歸到我們敬虔的列祖那裏，到先我們而去的蒙福之人的狀態中（來12:23）。前者有助於除去死亡的恐怖，後者將安慰放入其中。〔4〕敬虔人何時離世，他都是在平安中離世。若道路是敬虔，結局就是平安（詩37:37）。亞伯蘭外在的平安直到末了都被應許——在他的日子中有平安和真理，無論後來如何（王下20:19）；與神的平安以及永遠的平安，是賜給一切後裔的確實之事。
（2）他必「被人埋葬，享大壽數。」也許此處提到他的埋葬——就是在應許給他迦南地的這裏——是因為一塊墳地是他在其中所擁有的第一份產業。他不僅要在平安中離世，更要在尊榮中離世——安然離世，並被體面地埋葬；不僅要在平安中離世，更要在適當的時候離世（伯5:26）。當注意，〔1〕高壽是福分。這是第五條誡命所應許的；是合乎本性、令人喜悅的；並為服事提供了極大的機會。〔2〕尤其是，若是美好的高壽。他們的年歲可稱為美好的高壽——第一，年高而健康，不被那些令人厭倦人生的疾病所累。第二，年高而聖潔——年高的門徒（徒21:16），他們的白髮「*在公義的道路上尋得」（箴16:31）——年高而有為，年高而在敬虔上堪作榜樣；他們的確是美好的高壽。
¹⁷ 日落天黑，不料有冒煙的爐並燒著的火把從那些肉塊中經過。 ¹⁸ 當那日，耶和華與亞伯蘭立約，說：「我已賜給你的後裔，從埃及河直到伯拉大河之地， ¹⁹ 就是基尼人、基尼洗人、甲摩尼人、 ²⁰ 赫人、比利洗人、利乏音人、 ²¹ 亞摩利人、迦南人、革迦撒人、耶布斯人之地。」
此處有：一、盟約的堅定（創15:17）；亞伯蘭所求的記號終於賜下了——日頭落了，天黑了；因為那是一個黑暗的體制。
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「冒煙的爐」象徵他後裔在埃及的苦難。他們在那裏處於「鐵爐」（申4:20）中，「苦難的爐」（賽48:10）中，在火中勞碌。他們在那裏處於煙中，眼睛被蒙蔽，看不見他們患難的盡頭，自己也迷惑，不知神要怎樣待他們。雲彩和黑暗環繞着他們。
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「燒着的火把」表示在這苦難中的安慰；而這是神在同時向他顯示「冒煙的爐」時所顯示的。（1）光表示從爐中的拯救；他們的拯救「如燒着的火把」（賽62:1）。當神降臨拯救他們時，他顯現於「焚燒卻不被燒毀」的荊棘中（出3:2）。（2）火把表示在煙中的引導。神的話是他們的燈；這對亞伯蘭說的話也是如此——它是照在暗處的光。也許這燒着的火把預表了引領他們出埃及的雲柱和火柱，神就在其中。（3）燒着的火把表示那些使他們久留爐中之仇敵的毀滅。見亞12:6。那照亮以色列人的雲，也使埃及人受擾、被焚。
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這些在肉塊中經過，就是堅定神如今與他所立的盟約，使他可以「得着有力的安慰，因為完全確信神所應許的，他必能作成」。爐和火把在肉塊中經過，很可能燒盡並吞噬了它們，這樣就完成了獻祭，並印證了神對它的悅納——如同基甸的（士6:21）、瑪挪亞的（士13:19-20）、所羅門的（代下7:1）一樣。這樣它就表明（1）神與人所立的盟約都是藉着祭物立的（詩50:5）——藉着基督這偉大的祭物：沒有贖罪就沒有和好。（2）神悅納我們屬靈的祭物，是蒙恩的記號和進一步恩惠的定金。見士13:23。藉此我們可以知道，他若在我們心中燃起敬虔熱誠的聖火，就是悅納了我們的祭物。
二、盟約的重申與解釋：「當那日——那永不可忘記的日子——耶和華與亞伯蘭立約」，也就是向亞伯蘭賜下應許，說：「我已賜給你的後裔這地」（創15:18）。此處有：
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對所賜之權利的重述。他從前說過：「我要將這地賜給你的後裔」（創12:7；創13:15）。但此處他說：「我已賜給了」；也就是說，（1）我已賜下對它的應許——憑證已封緘交付，不能廢除。當知，神的應許就是神的恩賜，應當如此看待。（2）到了時候，佔有將如同現今已實際交付那樣確實。神所應許的，如同已經作成那樣確定；因此經上說：「信子的人有永生」（約3:36），因為他必如同已在那裏一樣，確實地進天堂。
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對所賜具體之物的細述，如在土地的賜予文書中常見的那樣。他指明了藉此應許賜予之地的邊界（創15:18）。然後，為了更加確定——如在這類情形中常見的——他提及這些土地如今在誰的佔有和使用之下。此處提到十個民族或支派（創15:19-21），他們必須被趕出，為「亞伯蘭的後裔」騰出地方。當神領他們進入迦南時，他們並未佔有所有這些地區。邊界在民34:2-12中定得窄得多。但是（1）在大衛和所羅門的時代，他們的管轄範圍延伸到這些界限的極處（代下9:26）。（2）他們未能更早、更久地佔有這一切領土，是他們自己的過失。他們因自己的罪喪失了權利，又因自己的怠惰和怯懦使自己不能佔有。（3）所賜之地在此以它的極限來描述，因為它要作為天上基業的預表，在那裏有足夠的空間：「在我父的家裏有許多住處。」現今的住戶被點名，是因為他們的人數、力量和悠久的佔有，不應成為這應許在應驗之時的障礙，並要彰顯神對亞伯蘭及其後裔的愛——將多國的產業賜給那一國，因為他們在他眼中如此寶貴、如此尊榮（賽43:4）。
Original em inglês
God's Covenant with Abram (1913 BC)
¹ After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.
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, 2Co 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 1Ch 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, 1Co 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.
² And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?
³ And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.
⁴ And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.
⁵ And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
⁶ And he believed in the LORD; and he counted it to him for righteousness.
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, Ge 15:2,3. 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 (Ge 15:3): 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 LXX. "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, Ec 2:18,19,21. God had already told him that he would make of him a great nation (Ge 12:2), and his seed as the dust of the earth (Ge 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 to balance the want of any creature-comfort 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 (Ge 15:2) God gave no immediate answer, because there was something of fretfulness in it; but, when he renews his address somewhat more calmly (Ge 15:3), 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, Ge 15:4. 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, Ge 15:5. (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, Ro 9:4. Abram's seed, according to his flesh, were like the dust of the earth (Ge 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, Ge 15:6. 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, Ro 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, Joh 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 (Ro 4:4, Ga 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 (Ge 15:2), 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.
⁷ And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.
⁸ And he said, Lord GOD, whereby shall I know that I shall inherit it?
⁹ And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
¹⁰ And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.
¹¹ And when the fowls came down upon the carcases, Abram drove them away.
We have here the assurance given to Abram of the land of Canaan for an inheritance.
I. God declares his purpose concerning it, Ge 15:7. 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 (Ge 15:6) 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 (2Th 2:13), called to the kingdom (1Th 2:12), begotten to the inheritance (1Pe 1:3,4), and by all made meet for it, Col 1:12,13, 2Co 4:17.
II. Abram desires a sign: Whereby shall I know that I shall inherit it? Ge 15:8. 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 (Ge 15:6), 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, 2Ki 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 (Ge 15:9-11): 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 carcases to prey upon them, as common and neglected things, Abram drove them away (Ge 15:11), 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.
¹² And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.
¹³ And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
¹⁴ And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.
¹⁵ And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
¹⁶ But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
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, 1Ki 18:36, Da 9:21. Early in the morning, before day, while the stars were yet to be seen, God had given him orders concerning the sacrifices (Ge 15:5), 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 (Ge 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, etc. (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, [1.] Of darkness and obscurity, 2Co 3:13,14. [2.] Of dread and horror, Heb 12:18, etc.
III. The prediction itself. Several things are here foretold.
1. The suffering state of Abram's seed for a long time, Ge 15:13. 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, Joh 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 (Ge 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 suffers. 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, Ge 21:9, Gal 4:29. It continued in loathing; for it was an abomination to the Egyptians to eat bread with the Hebrews, Ge 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, Ge 15:14. 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, Ge 15:16. 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, De 32:34.
5. Abram's peaceful quiet death and burial, before these things should come to pass, Ge 15:15. 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, 2Ki 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? Joh 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 (2Ki 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 (Ac 21:16), whose hoary head is found in the way of righteousness (Pr 16:31), old and useful, old and exemplary for godliness; theirs is indeed a good old age.
¹⁷ And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces.
¹⁸ In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:
¹⁹ The Kenites, and the Kenizzites, and the Kadmonites,
²⁰ And the Hittites, and the Perizzites, and the Rephaims,
²¹ And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.
Here is, I. The covenant ratified (Ge 15:17); 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 (De 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, 2Ch 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, Ge 15:18. Here is,
1. A rehearsal of the grant. He had said before, To thy seed will I give this land, Ge 12:7, Ge 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 (Joh 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, Ge 15:18. 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 (Ge 15:19-21) 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, Nu 34:2-12. etc. But, (1.) In David's time, and Solomon's, their jurisdiction extended to the utmost of these limits, 2Ch 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.
本章記載了神與亞伯蘭之間,關於要在二者之間所立之約的一項莊嚴協議。前一章我們看見亞伯蘭在戰場上與君王們往來;此處我們看見他在山上與神相交;雖然在那裡他顯得偉大,但在我看來,他在這裡顯得更偉大:前一種尊榮屬於世上的偉人,但「這尊榮屬於一切聖徒」。神與亞伯蘭之間所要立定的約,乃是應許之約;因此這裡有:I. 神對亞伯蘭的恩慈與善意的總括保證(創十五1)。II. 關於他愛亞伯蘭的旨意的具體宣告,分為兩項:1. 神要賜他眾多的後裔(創十五2–6)。2. 神要將迦南賜他為業(創十五7–21)。產業沒有後嗣,或後嗣沒有產業,對亞伯蘭而言都不過是一半的安慰。但神向兩者都給了保證;而使這兩樣——所應許的後裔與所應許之地——成為這位偉大信徒真實安慰的,是因為二者都預表了那兩樣無價的福分:基督與天堂;我們有理由相信,亞伯蘭正是如此看待它們。