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Matthew Henry's Complete Commentary · Genesis 第15章

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Genesis 第 15 章

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本章记有神与亚伯兰之间为要确立圣约而立的庄严盟约。前一章我们见亚伯兰在田野与君王同处；此处我们见他在山上与神同在；在那里他虽显为大，此处我看他更显为大：世上的伟人有那种尊荣，但“所有的圣徒”都有这尊荣。神与亚伯兰之间所要确立的约，乃是应许之约；因此此处有：I. 神对亚伯兰的慈爱与善意的一般保证（创 15:1）。II. 关于他对亚伯兰之爱的旨意的特别宣告，分为两点：1. 他要赐他众多后裔（创 15:2-6）；2. 他要将迦南赐他为业（创 15:7-21）。有产业而无后裔，或有后裔而无产业，对亚伯兰都不过是半个安慰。但神向他保证二者兼得；而使这两样——所应许的后裔与所应许之地——成为这位伟大信徒真实的安慰的，乃因二者都是那两样无价之福——基督与天堂——的预表。因此我们有理由相信，亚伯兰正是如此仰望它们。

英文原文

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.

1-21

God's Covenant with Abram (1913 BC)

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神与亚伯兰立约（主前 1913 年）

¹ 这事以后，耶和华在异象中有话对亚伯兰说：亚伯兰，你不要惧怕。我是你的盾牌，必大大的赏赐你。

在此观察：I. 神与亚伯兰立这约的时间：这事以后。 1. 在亚伯兰行了那著名的慷慨慈善之举以后——他从患难中救出朋友和邻舍，并且不为代价、不为赏赐。这事之后，神向他作了这恩惠的探访。当知：向人显恩的，必在神面前蒙恩。2. 在他战胜四个王之后。为免亚伯兰因这事过于自高自满，神来到他这里，告诉他有更好的为他存留。当知：以属灵的福气与之相交，是使我们不至于过分沉迷于今生享受的极佳方法。普通护理的恩赐，不能与圣约之爱的恩赐相比。

II. 神与亚伯兰相交的方式：耶和华的话临到亚伯兰（即神向亚伯兰显明自己和他的旨意）在异象中——这暗示亚伯兰是醒着的，并有舍金娜可见的显现，或有神圣荣耀同在的某种可感觉的记号。当知：神圣启示的方法，是适应我们在感官世界中的状态的。

III. 神对他施恩的保证。

  1. 他按名呼他——亚伯兰，这是他极大的尊荣，使他的名为大，也是对他信心极大的鼓励和帮助。当知：神的好话，当借他的灵特别地对我们说、带到我们心中时，便使我们得益。道说：嗨，各人（赛 55:1），圣灵说：嗨，某人。

  2. 他警告他不要惊惶失措：亚伯兰，你不要惧怕。 亚伯兰也许怕他所击溃的四个王会重整旗鼓、攻击他以致毁灭他。神说：不，不要惧怕。 不要怕他们的报复，也不要怕邻舍的嫉妒；我必看顾你。当知：(1.) 哪里有极大的信心，仍可能有许多恐惧（林后 7:5）。(2.) 神留意他百姓的恐惧，虽极其隐秘，并认识他们的灵魂（诗 31:7）。(3.) 神的旨意是他的百姓无论遭遇何事，都不可屈从于占上风的恐惧。任凭锡安的罪人惧怕，亚伯兰啊，你不要惧怕。

  3. 他向他保证安全和幸福，他将永远是：(1.) 如神自己所能保守的那样安全：我是你的盾牌，或更强调地说，我作你的盾牌——与你同在，实际地看顾你。见（代上 17:24）。不仅是以色列的神，更是给以色列的神。当知：想到神自己就是、也将是他百姓的盾牌——保守他们免受一切毁灭之灾，作他们随时的盾牌、四围的盾牌——这便足以平息一切令人困惑折磨的恐惧。(2.) 如神自己所能使他那样的幸福：我必作你极大的赏赐——不仅是你的赏赐者，更是你的赏赐。亚伯兰曾慷慨地拒绝了所多玛王所献的赏赐，如今神来告诉他，他绝不因此有所失。当知：[1.] 信而顺服、舍己的赏赐是极大的（林前 2:9）。[2.] 神自己乃是圣洁灵魂所拣选、所应许的福乐——在今世拣选，在来世应许。他是他们产业的份，他们的杯。

² 亚伯兰说：主耶和华啊，你还能赐我什么呢？我还没有儿子，并且管领我家业的是大马士革人以利以谢。
³ 亚伯兰又说：你没有给我儿子。那生在我家中的人，就是我的后嗣。
⁴ 耶和华又有话对他说：这人必不作为你的后嗣。惟独从你本身所生的，才要作你的后嗣。
⁵ 于是领他走到外边，说：你向天观看，数算众星，能数得过来么？又对他说：你的后裔将要如此。
⁶ 亚伯兰信耶和华，耶和华就以此为他的义。

此处我们读到神给亚伯兰关于众多后裔将从他而出的保证，在其中请观察：

I. 亚伯兰一再的诉苦（创 15:2,3）。正是这诉苦引出了这应许。压在亚伯兰心头的重大苦楚是没有儿子；他在此把这事倾吐在耶和华面前，在他面前陈明他的患难（诗 142:2）。当知：虽然我们绝不可抱怨神，却有资格向他诉苦，并且可以详尽而具体地陈述我们的苦情；将案件向一位信实而富有同情的朋友敞开，对负重担的心灵是某种缓解：神正是这样的朋友，他的耳朵始终敞开。如今他的诉苦有四层：1. 他没有儿子（创 15:3）：看哪，你没有给我种子——不仅没有儿子，且没有种子；他若有一个女儿，所应许的弥赛亚——那女人的后裔——也许可以从她而出；但他既无子也无女。他似乎在那句给我上加重了语气。他的邻舍满了儿女，他的仆人在他家中也生了儿女。给我，他诉苦说，你一个也没有给；然而神曾告诉他，他将超越众人作蒙爱之人。当知：那些被写为无子之人，必须看见是神把他们如此写的。又当知：神常常向他自己的儿女扣留那些他丰丰富富赐给不认识他之世人的今世安慰。2. 他看来永不会有儿女，这话暗示了：我走，或我正走着，仍无儿子——走向暮年，正快快地下坡；不，我正离开世界，正走全地之人所走的路。我无子而死——七十士译本如此。我离开世界，身后不留一子。 3. 他的仆人目前是、看来也要继续作他代替儿子的人。他活着时，他家的总管是大马士革人以利以谢；他把家族和产业交他照管，他也许忠心，却只是作为仆人，不是作为儿子。他死时，生在他家中的人将要作他的后嗣，要管治他一生劳碌所得的一切（传 2:18,19,21）。神已经告诉他，他要使他成为大国（创 12:2），使他的后裔如地上的尘沙（创 13:16）；却没有让他知道，这究竟是亲生的后裔，还是收养的后裔——是由他腰中所出的儿子，还是仅仅家中的儿子。*如今，主啊，*亚伯兰说，若只是一个收养的儿子，那必是我的仆人之一，这将使那要从他而出的所应许的后裔蒙羞。当知：当应许的怜悯迟延时，我们的不信和急躁易于断定它们被拒绝了。4. 缺少儿子对他如此大的苦恼，以致夺去了一切享受的安慰：主啊，你还能赐我什么呢？我若没有儿子，一切对我都算不得什么。如今，(1.) 我们若设想亚伯兰的眼目没有超越今生的安慰，这诉苦便是该受责备的。神借他的护理赐了他一些好东西，借他的应许赐了更多；亚伯兰却全不以为意，因为他没有儿子。在神刚刚说过我是你的盾牌，必大大的赏赐你之后，那作信心之父的人立即说你还能赐我什么呢，我还没有儿子，实在极不相称。当知：那些不认为他们与神在圣约中的关系、以及他们在神里面的利益足以弥补任何受造之物之安慰的缺乏的人，并没有正确估价这关系的益处。但 (2.) 我们若设想亚伯兰在此仰望的是所应许的后裔，他的迫切渴慕便是极可称赞的：他若没有那大福的凭据、没有与弥赛亚有关系的确据——关于这一点神已经鼓励他持守指望——一切对他都算不得什么。他有财富、有胜利、有尊荣；但只要他在主要的事上被留在暗处，这一切对他都算不得什么。当知：我们若还没有关于自己在基督和新约中之分的某种安慰凭据，就不当因任何别的事物而满足。*这个、那个，我都有了；但我若没有基督，这一切于我何益？*然而这诉苦也有该受责备之处：它的底下有某种对应许的不信，以及等候神之时机的厌倦。当知：当神的应许和他的护理似乎相左之时，真信徒有时也觉得难以调和二者。

II. 神对这诉苦的恩惠答复。对诉苦的头一部分（创 15:2）神没有立即答复，因为其中有某种烦躁；但当他较为平静地重新陈词（创 15:3）时，神便恩惠地答复了他。当知：我们若恒切祷告，却又存谦卑顺服神旨的心祷告，便不至徒然寻求。1. 神给了他一个明确的儿子之应许（创 15:4）。生在你家中的必不作你的后嗣——如你所怕的——唯有*从你本身所出的，才要作你的后嗣。*当知：(1.) 神立后嗣；他说：这人不可，那人可以；无论人在安排产业时如何筹划设计，神的谋略必立定。(2.) 神往往比我们自己的恐惧待我们更好，把我们所久已绝望的怜悯赐给我们。2. 为使他更深感受这应许，神带他出去，给他看众星（这异象是在清早日出之前），然后对他说：你的后裔将要如此（创 15:5）。(1.) 如此众多；在寻常的眼目看来，众星是不可胜数的：亚伯兰怕自己连一个孩子也没有，神却向他保证，从他腰中所出的后裔将多到无法数算。(2.) 如此辉煌，如众星在光辉中相似；因为荣耀是属于他们的（罗 9:4）。按肉体说，亚伯兰的后裔如地上的尘沙（创 13:16），但他属灵的后裔却如天上的众星——不仅众多，而且荣耀、极其宝贵。

III. 亚伯兰对神如今所赐应许的坚信，以及神对他信心的悦纳（创 15:6）。1. 他信耶和华，即他相信神如今所赐应许的真实，倚靠那赐应许者的无可阻挡的大能和不可违背的信实。他既说了，岂不成就吗？当知：那要得应许之安慰的人，必须将信心与应许调和。请看使徒如何高举亚伯兰的这信心，使之成为一个常例（罗 4:19-21）：他信心不软弱；他不因应许而起疑；他信心坚固；他满心相信。愿主在我们每个人心中作成这样的信心！有人认为他信耶和华，不仅指应许的耶和华，更指所应许的耶和华——主耶稣，新约的中保。他信他，即领受并拥抱关于他的神圣启示，并欢喜看见他的日子，虽然相隔如此遥远（约 8:56）。2. 耶和华就以此为他的义；即在这事上他被神悦纳，并且如同其余的族长一样，他借信心得了称义的见证（来 11:4）。这在《新约》中被引用，为要证明我们因信称义，不靠律法的行为（罗 4:4；加 3:6）；因为亚伯兰如此称义之时，他尚未受割礼。亚伯兰既在善工上如此富足，若不靠善工、只靠信心称义，我们在善工上如此贫乏的人，更不待言了。这被算为亚伯兰为义的信心，不久前还与不信挣扎（创 15:2），既作为得胜者而出，便如此得着冠冕、如此得着尊荣。当知：对神在基督里、借着基督所赐恩典和荣耀之应许的信实而实际的接受和倚靠，正是那按照新约的条件、赐我们权利享受该应许中所含一切福气者。一切信徒都如亚伯兰那样称义，而正是他的信心被算为他的义。

⁷ 耶和华又对他说：我是耶和华，曾领你出了迦勒底的吾珥，为要将这地赐你为业。
⁸ 亚伯兰说：主耶和华啊，我怎能知道必得这地为业呢？
⁹ 他说：你为我取一只三年的母牛，一只三年的母山羊，一只三年的公绵羊，一只斑鸠，一只雏鸽。
¹⁰ 亚伯兰就取了这些来，每样劈开分成两半，一半对着一半摆列。只有鸟没有劈开。
¹¹ 有鸷鸟下来落在死畜的肉上，亚伯兰就把他吓飞了。

此处我们读到神给亚伯兰关于迦南地为业的保证。

I. 神宣告他关于此地的旨意（创 15:7）。请观察：在这事上亚伯兰没有诉苦，如同他因无子而作的那样。当知：那些对所应许的后裔有分之确据的人，没有理由怀疑对所应许之地的权利。基督若是我们的，天堂就是我们的。又请观察：当他相信了前一个应许（创 15:6）之时，神便向他解释并坚定了这个。当知：凡有的（善用他所有的），还要加给他。神在此为鼓励他关乎这美地之应许，提醒他三件事：

  1. 神自己是谁：我是耶和华；所以，(1.) 我可以把它赐给你，因为我是万有的主权主宰，有权处置全地。 (2.) *我能把它赐给你，无论有何反对，即便来自亚衲的子孙。*神从不应许超过他所能成就的，这是人常作的。(3.) 我必向你兑现我的应许。耶和华并非人，必不致说谎。

  2. 他为亚伯兰作了什么。他曾领他出了迦勒底的吾珥——出了迦勒底的火，有人如此解，即或是从他们的偶像崇拜（因迦勒底人拜火），或从他们的逼迫。犹太作者有一个传统，说亚伯兰因拒绝拜偶像而被扔进火窑，蒙神奇妙地拯救。这更可能是一个名为此的地名。神从那里借有效的呼召领他出来，以恩慈的强力领他，如从火中抢出一根柴。这是：(1.) 特别的怜悯：我领你出来，却把别人——千万的人——留在那里灭亡。 神召他独自一人（赛 51:2）。(2.) 属灵的怜悯，他灵魂的怜悯，从罪及其致命后果中的拯救。神若救了我们的灵魂，我们所需要的一切好处都不至缺乏。(3.) 新鲜的怜悯，不久前才赐的，因此更当感动人心，正如诫命序言中那句话：我是曾领你出埃及的耶和华——不久之前。(4.) 根基的怜悯，怜悯的开端，亚伯兰特有的怜悯，因此是进一步怜悯的凭据和定金（赛 66:9）。请观察神如何以此为他所夸口的：*我是领你出来的耶和华。*他以这事为荣，既作为大能的作为，也作为恩典的作为；比较（赛 29:22），他在许久之后仍以此夸口：耶和华如此说，他救赎了亚伯拉罕的那位——从罪中救赎了他。

  3. 他还打算进一步为他作的：我领你来此，正是为要将这地赐你为业——不仅要占有它，更要作为产业占有它，这是最甘甜、最确实的权利。当知：(1.) 神的护理在他对善人一切不同的对待中，都有隐秘而恩惠的设计；我们无法揣测护理的方案，直到结局在它一切的怜悯和荣耀中显明。(2.) 神在他对百姓的一切对待中所设计的那件大事，就是把他们平安地带到天堂。他们蒙选得救（帖后 2:13），蒙召进入他国（帖前 2:12），得重生进入产业（彼前 1:3,4），并借此成为合宜（西 1:12,13；林后 4:17）。

II. 亚伯兰求一个记号：我怎能知道必得这地为业呢？（创 15:8）。这并非出自对神的大能或应许的不信，如撒迦利亚那样；他如此求，是：1. 为着坚固和印证自己的信心；他信了（创 15:6），但他在此祈求：*主啊，帮助我克服我的不信。*他如今信了，却求一个记号，留待试探之时使用——他不知自己的信心会因某事而受到何等的冲击和试炼。当知：我们众人都需要、也当渴慕从天上来的帮助，以坚固我们的信心，并当善用圣礼——所设立的记号——为达此目的。见（士 6:36-40；王下 20:8-10；赛 7:11-12）。2. 为向他的后裔坚定这应许，使他们也可以被带来信它。当知：那些自己已经满足的人，当愿别人也对神应许的真实得着满足。约翰差他的门徒到基督那里去，与其说是为自己的满足，不如说是为他们的（太 11:2,3）。迦南是天堂的预表。当知：知道我们必将承受那天上的迦南——即在我们的信念中确证那幸福的真实，并使我们对那产业之权利的凭据越来越清晰——是一件极可羡慕的事。

III. 神指示亚伯兰为献祭作预备，意图借此给他一个记号，亚伯兰便 accordingly 作了预备（创 15:9-11）：你为我取一只母牛等。也许亚伯兰期待某个从天而来的 extraordinary 记号；但神在祭物上给他一个记号。当知：那些要领受神恩惠之保证、要使信心得坚固的人，必须赴所设立的典章，并期望在其中遇见神。请观察：1. 神指定用于这事奉的每样牲畜都要三岁，因为那时它们才达到完全的成长和力量：神必须以我们最好的来事奉，因为他是至好的。2. 我们未见神给亚伯兰关于如何处理这些牲畜和飞鸟的特别指示，知道他深谙献祭的律例和惯例，无需任何特别的指示；或也许指示是给了他的，他也仔细遵守了，只是没有记下来；至少他得着暗示，知道这些必须为坚定圣约的庄严之事而预备；他也深知预备它们的方式。3. 亚伯兰照神所指定的取了来，虽然他尚不知这些事如何成为他的记号。这不是亚伯兰暗信顺服的头一个例子。他将牲畜从中间劈开，按照坚定圣约所用的仪式（耶 34:18,19），那里说他们将牛犊劈为两半，从其中经过。 4. 亚伯兰照神的命定预备好之后，如今便定意等候神可能借此给他的记号，如同先知在守望台上那样（哈 2:1）。当神悦纳他祭物的显现迟延时，亚伯兰继续等候，他的期待也因这迟延而升高；当鸷鸟下来落在死畜的肉上，要像对待寻常被忽略之物那样吞吃时，亚伯兰就把它吓飞了（创 15:11），相信那异象终必在末后应验，并不虚谎。当知：必须极其儆醒地看守我们属灵的祭物，不容任何东西吞吃它们、使之不适于神所悦纳。当虚妄的意念如同这些鸷鸟下来落在我们的祭物上时，我们必须把它们赶走，不容它们在我们里面栖身，而要无分心事奉神。

¹² 日头正落的时候，亚伯兰沉沉的睡了。忽然有惊人的大黑暗落在他身上。
¹³ 耶和华对亚伯兰说：你要的确知道，你的后裔必寄居别人的地，又服事那地的人。那地的人要苦待他们四百年。
¹⁴ 并且他们所要服事的那国，我要惩罚。后来他们必带着许多财物，从那里出来。
¹⁵ 但你要享大寿数，平平安安的归到你列祖那里，被人埋葬。
¹⁶ 到了第四代，他们必回到此地。因为亚摩利人的罪孽，还没有满盈。

此处我们读到神向亚伯兰充分而具体地启示了他关于他后裔的旨意。请观察：

I. 神带这启示来与他相遇的时间：日头正落的时候，约在献晚祭之时（王上 18:36；但 9:21）。清早在日出之前，众星尚可见之时，神已给他关于祭物的吩咐（创 15:5），我们可以设想，至少那是他早晨的工作——预备它们、把它们摆好；他作完这事，便守在旁边，祷告等候，直到将近傍晚。当知：神常使他百姓长久期盼他所设计的安慰，为要坚定他们的信心；但祷告的答复和应许的成就虽来得慢，却必确实。到了晚上才有光明。

II. 这启示的预备。1. 亚伯兰沉沉的睡了——不是因疲倦或疏忽的寻常睡眠，而是属神的狂喜，如同耶和华神使亚当沉睡的那一种（创 2:21），为要他既因此完全脱离感官之物，便可完全沉浸于属灵之物的默观。身体的门被锁上，为使灵魂可以独处退隐，更自由地、更像自己地行动。2. 与这睡眠同来，有惊人的大黑暗落在他身上。 何等突然的改变！刚才我们还见他在神之约的安慰中、在与神的交通中自慰；这里却有惊人的大黑暗落在他身上。当知：光明之子并不总是行在光中，有时云和黑暗环绕他们。这带来惊恐的大黑暗，是有意为之的：(1.) 为使亚伯兰的灵生发敬畏，使他充满圣洁的 reverent，免得神所喜悦让他享有的亲密滋生轻慢。当知：圣洁的恐惧为圣洁的喜乐预备灵魂；奴仆的灵为儿子的灵开路。神先伤，然后医；先降卑，然后升高（赛 6:5,6 等）。(2.) 作为神对待他后裔之方法的样本。他们必须先在埃及奴役的惊恐和黑暗之中，然后才带着喜乐进入美地；所以他必须先尝他们受苦的滋味，才预见他们的幸福。(3.) 作为神如今要与亚伯兰所立之特殊属性之约的性质的指示。建立在这约上的旧约时代，是一个[1.] 黑暗模糊的时代（林后 3:13,14）。[2.] 恐惧战惊的时代（来 12:18 等）。

III. 预言本身。此处预言了几件事。

  1. 亚伯兰后裔长久受苦的状态（创 15:13）。不要让亚伯兰自欺，以为他的家除了尊荣和昌盛别无所有；不，他必须确实知道那他不愿相信的事——所应许的后裔将是受逼迫的后裔。当知：神先送来最坏的；我们必须先受苦，然后作王。他也让我们在事到以先知道最坏的，为使事到之时我们不至措手不及（约 16:4）。如今此处我们有：

(1.) 他们受苦的具体情形。[1.] 他们要作寄居的；如此他们先是 在迦南（诗 105:12），后来在埃及；在他们作自己地土的主人之前，他们在异乡作寄居的。不安定状态的不便，使幸福的定居更加受欢迎。如此天堂的继承者先在地上——那不是他们的地——作寄居的。[2.] 他们要作仆人；如此他们服事埃及人（出 1:13）。请看那作为迦南人之厄运的（创 9:25），如何成了亚伯兰后裔的困境：他们被迫服事，只是有这分别——迦南人在咒诅之下服事，希伯来人在祝福之下服事；并且正直人要在早晨掌权（诗 49:14）。[3.] 他们要受苦。他们所服事的人要苦待他们；见（出 1:11）。当知：那些蒙神赐福、蒙神所爱的人，常被恶人苦苦苦待；神预见这事，也留意这事。

(2.) 他们受苦的持续——四百年。 这逼迫始于嘲笑，当以实玛利——一个埃及妇人的儿子——逼迫那按圣灵生的以撒之时（创 21:9；加 4:29）。它持续于厌恶；因为埃及人厌恶与希伯来人一同吃饭（创 43:32）；至终它到了谋杀，最卑劣的谋杀——杀害他们新生的婴孩；所以这逼迫或多或少持续了四百年，虽然在最极端时不足此数。这是一段长时间，却是有界限的时间。

  1. 亚伯兰后裔之仇敌的审判：他们所要服事的那国，我要惩罚（创 15:14）。这是指着埃及的灾殃，神借此不仅迫使埃及人释放以色列，更因他们加在以色列身上的一切苦待而惩罚他们。当知：(1.) 神虽可能容许逼迫者和欺压者长期践踏他的百姓，至终却必与他们算账；因为他的日子将到（诗 37:12,13）。(2.) 惩罚逼迫者就是审判他们：神以报应患难给那些烦扰他百姓的人为公义之举，为特别的公正行为。审判教会之仇敌是神的工作：我要惩罚。 神能作，因他是主；他必作，因他是他百姓的神，他曾说：伸冤在我，我必报应。 所以我们必须把这事交给他，由他在他的方式和时间成就。

  2. 亚伯兰后裔从埃及出来得释放。那件大事在此被预言：后来他们必带着许多财物出来。 此处应许：(1.) 他们将得释放：后来他们必出来；即或在受苦四百年之后、他们服苦役的日子满足之时，或在埃及人受审判、被击打之后，那时他们便可期待拯救。当知：欺压者的毁灭就是被欺压者的救赎；他们不肯放神的百姓去，直到被迫。(2.) 他们将得富足：他们必带着许多财物出来；这在（出 12:35,36）应验了。神看顾他们不仅有好的地去，也有好的财物随身携带。

  3. 他们在迦南的幸福定居（创 15:16）。他们不仅要从埃及出来，更要回到此地——回到你现在所在的迦南地。他们占有权的中断并不注销他们的权利：我们不可把那些暂时中止的安慰算作永远失去了。他们之所以到第四代才能拥有应许之地，是因为亚摩利人的罪孽还没有满盈。 以色列在亚摩利人未被逐出之前不能占有迦南；而他们尚未 ripe for ruin。公义的神已经定规，他们不可在持续犯罪那么久、达到如此邪恶的地步、以至他们的罪和他们的倾覆之间显出某种相称的比例之前被剪除；所以，在那以前，亚伯兰的后裔必须被挡在占有之外。当知：(1.) 罪的量器是逐渐满的。那些在恶道中坚持不悔改的人，正在为自己积蓄忿怒。(2.) 有些民族的罪量器满得很慢。所多玛人在耶和华面前罪大恶极，很快便满了量；犹太人也是如此——他们在信仰上靠近神。但亚摩利人的罪孽满得很慢。(3.) 这就是恶人昌盛的原因；他们的罪恶量器还没有满。恶人存活、年老、权势强大，而神正为他们的儿女积蓄罪孽（伯 21:7,19）。见（太 23:32；申 32:34）。

  4. 亚伯兰在这些事发生以先的平安去世和安葬（创 15:15）。他既不能活着看见那美地被他的家族占有，而要如他活着时那样作为客旅死在其中；所以，为平衡这一点，他也不必活着看见要临到他后裔的患难，更不必有分于其中。这是应许给约西亚的（王下 22:20）。当知：善人有时蒙大恩，被从将临的恶中取去（赛 57:1）。让这一点满足亚伯兰：至于他自己，

(1.) 他必平平安安归到列祖那里。 当知：[1.] 连天上的朋友和蒙爱之人也不免于死的打击。我们比我们的父亚伯拉罕还大么？他已经死了（约 8:53）。[2.] 善人情愿而死；他们不是被 fetch 来，不是被强迫，而是走去；他们的灵魂不像那个无知财主那样被索取（路 12:20），而是欢然交托：他们不愿永远活着。[3.] 死时我们归到列祖那里——归到一切在我们以先去了死者之状态的列祖那里（伯 21:32,33），归到一切在我们以先去了蒙福之状态的敬虔列祖那里（来 12:23）。前一个想法有助于除去死的可怕，后一个则为它注入安慰。[4.] 敬虔之人无论何时死，都死在平安中。若道路是敬虔，结局就是平安（诗 37:37）。外在的平安直到末了都应许给亚伯兰——他的日子是平安真实，无论后来如何（王下 20:19）；与神和好，以及永远的平安，是一切后裔所确知的。

(2.) 他必被人埋葬，且享大寿数。 也许在此提到他的埋葬——应许给他迦南地之处——是因为一块坟地是他在其中所有的第一份产业。他不仅要在平安中死，更要在尊荣中死，死得体面地被埋葬；不仅要在平安中死，更要在合时中死（伯 5:26）。当知：[1.] 老年是福气。这是在第五条诫命中应许的；这是天性所喜悦的；它也为有用提供了大好机会。[2.] 尤其是，若是美好的老年。那可称为美好老年的：第一，既年老又健康，不被那些使人厌倦生命的疾病所累。第二，既年老又圣洁，作老门徒（徒 21:16），他们的白发在公义的道上寻得（箴 16:31）——既老又有用、老而为敬虔的榜样；他们的老年实在是美好的老年。

¹⁷ 日落天黑，不料有冒烟的炉，并烧着的火把，从那些肉块中经过。
¹⁸ 当那日，耶和华与亚伯兰立约，说：我已赐给你的后裔，从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 亚摩利人、迦南人、革迦撒人、耶布斯人之地。

此处有：I. 圣约的坚定（创 15:17）；亚伯兰所求的记号终于赐下了，是在日头落下、天黑之时；因为那是一个黑暗的时代。

  1. 冒烟的炉象征他后裔在埃及的苦难。他们在那铁炉中（申 4:20），在苦难的炉中（赛 48:10），在火中劳苦。他们在烟中，眼睛被蒙蔽，看不见他们患难的尽头，自己也茫然不知神要如何待他们。云和黑暗环绕他们。

  2. 烧着的火把表明在这苦难中的安慰；这是神在给他看冒烟的炉的同时，也给他看的。(1.) 光表明从炉中得释放；他们的拯救如烧着的火把（赛 62:1）。神下来拯救他们时，他显在一丛烧着却没有烧毁的荆棘中（出 3:2）。(2.) 火把表明在烟中的引导。神的话是他们的火把：这句对亚伯兰说的话就是如此，是在暗处发光的明灯。也许这烧着的火把预表了领他们出埃及的云柱火柱，神就在其中。(3.) 烧着的火把表明那些长久把他们留在炉中之仇敌的灭亡。见（亚 12:6）。那使以色列人得光照的同一云柱，却困扰并烧灼了埃及人。

  3. 这些从肉块中经过，就是神如今与他所立之约的坚定，为使他有确实的安慰，满心确信神所应许的他必成就。也许那从肉块中经过的炉和火把，烧灭并吞吃了它们，如此完成了献祭，并见证神悦纳它——如基甸的（士 6:21）、玛挪亚的（士 13:19,20）和所罗门的（代下 7:1）。如此它暗示：(1.) 神与人所立的约，是借献祭立的（诗 50:5），借基督——那伟大的祭物立的：没有挽回祭就没有协议。(2.) 神悦纳我们属灵的祭物，是赐恩的记号，是进一步恩惠的定金。见（士 13:23）。我们若知道他悦纳我们的祭物，便是借他若在我们灵魂中点燃敬虔虔诚情感之圣火一事可知。

II. 圣约的重复和解释：当那日——那永不忘记之日——耶和华与亚伯兰立约，即给亚伯兰一个应许，说：我已赐给你的后裔，从埃及河直到伯拉大河之地（创 15:18）。此处有：

  1. 赐予的复述。他先前曾说：我要把这地赐给你的后裔（创 12:7；创 13:15）。但这里他说：我已赐给；即：(1.) 我已赐下关于它的应许，章程已经封好交付，不能废去。当知：神的应许就是神的恩赐，当如此看待。(2.) 在适当的时候，占有将如现在实际交付给他们那样确定。神所应许的，如已经作成的那样确定；因此说：信的人有永生（约 3:36），因为他必进天堂，如他已经在那里那样确定。

  2. 所赐之物的细目列举，如土地赐予中所常见的。他指定了借此所要赐之地的疆界（创 15:18）。然后，为更确实起见，如在这类情形中所常见的，他提到这些地现在在谁的占用之下。此处说到十个不同的邦国或支派（创 15:19-21），他们必被逐出，为亚伯兰的后裔腾出地方。当神带他们进迦南时，他们并未占有这一切疆域。疆界在（民 34:2-12）定得窄得多。但：(1.) 在大卫和所罗门之时，他们的管辖延伸到这些界限的极处（代下 9:26）。(2.) 他们未能更早、更久地占有这一切疆域，是他们自己的错。他们因罪 forfeit 了自己的权利，又因自己的怠惰和怯懦使自己不能占有。(3.) 所赐之地在此以其最大的范围来描述，因为它要作天上产业的预表——那里有足够的地方：在我父的家中有许多住处。现在的占用者被提名，因为他们的数目、力量和长期占有，在这应许按时成就时都不应成为阻碍；并且为要显大神对亚伯兰和他后裔的爱——把许多国的产业赐给那一个国——他们在神眼中如此宝贵，如此尊荣（赛 43:4）。

英文原文

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.