Warning: Undefined array key "HTTP_ACCEPT_LANGUAGE" in /customers/c/7/7/biblelogic.net/httpd.www/en/ASV/index.php on line 26
Genesis 15 |
King James Version
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Genesis 15:1 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.
God assured Abram of safety and happiness; that he should for ever be safe. I am thy shield; or, I am a shield to thee, present with thee, actually caring for thee. The consideration that God himself is, and will be a shield to his people, to secure them from all evils, a shield ready to them, and a shield round about them, should silence all perplexing, tormenting fears.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
God said to him, “Don’t be afraid, Abram.” Notice the extraordinary degree of his care. Why did he say, “Don’t be afraid”? Since Abraham had scorned so much wealth by giving little importance to the offerings of the king, God said to him, Have no fear for despising gifts of such value. Do not be distressed on the score of your diminished prosperity. “Don’t be afraid.” Then to cheer his spirit further, he adds his name to the encouragement by saying, “Don’t be afraid, Abram.” It proves to be no little help in encouraging a person to invoke the name of the person we are addressing. Then he said, “I am your shield.” This phrase is also rich in meaning: I summoned you from the Chaldeans. I led you to this point. I rescued you from the perils of Egypt. I promised once and again to give this land to your descendants. It is I who will be your shield. After daily making you acclaimed by all, I will be your shield—that is, I will struggle in your place. I will be your shield. “Your reward will be exceedingly great.” You refused to accept reward for the troubles you suffered in exposing yourself to such risks. You scorned the king and what he offered you. I will provide you with a reward, not to the degree that you would have received but wonderfully, exceedingly great. “Your reward,” the text says, remember, “will be exceedingly great.”
Because Abraham did not seek recompense from man, he received it from God, as we read in Scripture: “After these words the Lord spoke to Abraham in a vision saying, Fear not, Abraham, I will protect you. Your reward will be exceedingly great.” The Lord is not slow to reward. He is eager to promise, and he gives in abundance, lest any delay cause weak souls to repent of having despised visible things. He pays back, so to speak, at high interest, rewarding with great abundance the one who has not been seduced by the things of this world that were offered to him. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:2 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?
Though we must never complain of God, yet we have leave to complain to him; and to state all our grievances. It is ease to a burdened spirit, to open its case to a faithful and compassionate friend. Abram’s complaint is, that he had no child; that he was never likely to have any; that the want of a son was so great a trouble to him, that it took away all his comfort. If we suppose that Abram looked no further than outward comfort, this complaint was to be blamed. But if we suppose that Abram herein had reference to the promised Seed, his desire was very commendable. Till we have evidence of our interest in Christ, we should not rest satisfied; what will all avail me, if I go Christless? If we continue instant in prayer, yet pray with humble submission to the Divine will, we shall not seek in vain. God gave Abram an express promise of a son. Christians may believe in God with respect to the common concerns of this life; but the faith by which they are justified, always has respect to the person and work of Christ. Abram believed in God as promising Christ; they believe in him as having raised him from the dead, [Rom 4:24]. Through faith in his blood they obtain forgiveness of sins.
Verses that belong to this explanation: 2-6
2And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house [is] this Eliezer of Damascus?3And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.4And, 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.5And 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.6And he believed in the LORD; and he counted it to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Since God had promised him a reward, a wonderfully, exceedingly great reward, Abraham revealed his grief of spirit and the disappointment affecting him constantly on account of his childless condition. He says, “Lord, what sort of thing will you give me? After all, you can see, I have reached the height of old age and am to pass on without children.” See how from the outset the just man showed his sound thinking in calling his departure from here a “passing on.” I mean, people who live an assiduous life of virtue really pass on from struggle, as it were, and are freed from their bonds when they transfer from this life. You see, for people living virtuously it is a kind of transfer from a worse situation to a better, from a temporary existence to an everlasting one that is protected from death and has no end.
These words reveal the extreme degree of the pain in his soul. [It is if he were saying] to God, Far from being granted what my slave was, I am to pass away without child or heir, whereas my slave will inherit the gifts granted me by you, despite the promise received from you more than once in the words “to your descendants I will give this land.” Consider, I ask you, the just man’s virtue in this case also in the fact that while entertaining these thoughts in his mind he did not protest nor say any harsh words. Instead, driven on in this case by the words spoken to him, he spoke boldly to the Lord, revealed the tumult of his interior thoughts and made no secret of the wound to his spirit. Hence in turn he received instant healing.
Let us also consider what recompense he requests from the Lord. He does not ask for riches, as would a greedy person, nor for a long life in this world, as would one who fears death, nor for power. Rather he asks for an heir worthy of his work. “What will you give me?”—he says—“I am about to depart without children.” And then he says, “Because you have not given me posterity, a slave born in my house will be my heir.” Let everyone learn therefore not to despise marriage. Let them not unite with disreputable persons, so as not to have children of such a standing that they are unable to be their heirs. In view of the inheritance to be transmitted, if they are not moved by any consideration of decency, they at least should desire a worthy marriage. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
But the holy and prophetic mind is more concerned with an eternal posterity. What Abraham desires is in fact the offspring of wisdom and the inheritance of faith. This is why he says, “What will you give me, since I am about to depart without children?” What he desired was the progeny of the church. What he was requesting was a descendancy that would be not servile but free, not according to the flesh but according to grace. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.
Though we must never complain of God, yet we have leave to complain to him; and to state all our grievances. It is ease to a burdened spirit, to open its case to a faithful and compassionate friend. Abram’s complaint is, that he had no child; that he was never likely to have any; that the want of a son was so great a trouble to him, that it took away all his comfort. If we suppose that Abram looked no further than outward comfort, this complaint was to be blamed. But if we suppose that Abram herein had reference to the promised Seed, his desire was very commendable. Till we have evidence of our interest in Christ, we should not rest satisfied; what will all avail me, if I go Christless? If we continue instant in prayer, yet pray with humble submission to the Divine will, we shall not seek in vain. God gave Abram an express promise of a son. Christians may believe in God with respect to the common concerns of this life; but the faith by which they are justified, always has respect to the person and work of Christ. Abram believed in God as promising Christ; they believe in him as having raised him from the dead, [Rom 4:24]. Through faith in his blood they obtain forgiveness of sins.
Verses that belong to this explanation: 2-6
2And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house [is] this Eliezer of Damascus?3And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.4And, 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.5And 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.6And he believed in the LORD; and he counted it to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:4 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.
Though we must never complain of God, yet we have leave to complain to him; and to state all our grievances. It is ease to a burdened spirit, to open its case to a faithful and compassionate friend. Abram’s complaint is, that he had no child; that he was never likely to have any; that the want of a son was so great a trouble to him, that it took away all his comfort. If we suppose that Abram looked no further than outward comfort, this complaint was to be blamed. But if we suppose that Abram herein had reference to the promised Seed, his desire was very commendable. Till we have evidence of our interest in Christ, we should not rest satisfied; what will all avail me, if I go Christless? If we continue instant in prayer, yet pray with humble submission to the Divine will, we shall not seek in vain. God gave Abram an express promise of a son. Christians may believe in God with respect to the common concerns of this life; but the faith by which they are justified, always has respect to the person and work of Christ. Abram believed in God as promising Christ; they believe in him as having raised him from the dead, [Rom 4:24]. Through faith in his blood they obtain forgiveness of sins.
Verses that belong to this explanation: 2-6
2And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house [is] this Eliezer of Damascus?3And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.4And, 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.5And 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.6And he believed in the LORD; and he counted it to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
But if the words of Abraham are not enough to correct, consider the word of God, who condemns such a mode of transmitting inheritance. “This man shall not be your heir,” he says, “but the other who will come out from you, he will be your heir.” Who is this other of whom he speaks? In fact Hagar too bore a son, Ishmael, but he is not speaking of him. Instead, he is speaking of holy Isaac. For this reason he added “who will come out from you.” In fact, the one who truly came out of Abraham is the one who was born of a legitimate marriage. But in Isaac, the legitimate son, we can see the One who is the true legitimate son, the Lord Jesus, of whom at the beginning of the Gospel according to Matthew we read that he is the son of Abraham. He was the true heir of Abraham, bringing renown to the descendants of the progenitor. Through him Abraham looked up to heaven and understood that the splendor of his posterity would be no less luminous than the radiance of the stars of heaven. As “one star differs from another in brightness, so it is also for the resurrection of the dead,” said the apostle. The Lord, in joining to his resurrection people whom death was accustomed to hide in the ground, made them sharers in the heavenly kingdom. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:5 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.
Though we must never complain of God, yet we have leave to complain to him; and to state all our grievances. It is ease to a burdened spirit, to open its case to a faithful and compassionate friend. Abram’s complaint is, that he had no child; that he was never likely to have any; that the want of a son was so great a trouble to him, that it took away all his comfort. If we suppose that Abram looked no further than outward comfort, this complaint was to be blamed. But if we suppose that Abram herein had reference to the promised Seed, his desire was very commendable. Till we have evidence of our interest in Christ, we should not rest satisfied; what will all avail me, if I go Christless? If we continue instant in prayer, yet pray with humble submission to the Divine will, we shall not seek in vain. God gave Abram an express promise of a son. Christians may believe in God with respect to the common concerns of this life; but the faith by which they are justified, always has respect to the person and work of Christ. Abram believed in God as promising Christ; they believe in him as having raised him from the dead, [Rom 4:24]. Through faith in his blood they obtain forgiveness of sins.
Verses that belong to this explanation: 2-6
2And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house [is] this Eliezer of Damascus?3And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.4And, 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.5And 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.6And he believed in the LORD; and he counted it to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
What is the meaning then of the expression “he brought him outside”? The prophet is as it were led out, so that he goes outside of the body and sees the limitations imposed by the flesh that is his garment and the infusion of the Holy Spirit who makes a kind of visible descent. We too must exit from the confinement of this our temporary dwelling. We must purify the place where our soul dwells from all uncleanness, throw out every stain of wickedness, if we wish to receive the spirit of wisdom, because “wisdom will not enter a wicked soul.” Abraham believed, not because he was drawn by a promise of gold or silver but because he believed from the heart. “It was reckoned to him as righteousness.” A reward was bestowed that corresponded to the test of his merit. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:6 And he believed in the LORD; and he counted it to him for righteousness.
Though we must never complain of God, yet we have leave to complain to him; and to state all our grievances. It is ease to a burdened spirit, to open its case to a faithful and compassionate friend. Abram’s complaint is, that he had no child; that he was never likely to have any; that the want of a son was so great a trouble to him, that it took away all his comfort. If we suppose that Abram looked no further than outward comfort, this complaint was to be blamed. But if we suppose that Abram herein had reference to the promised Seed, his desire was very commendable. Till we have evidence of our interest in Christ, we should not rest satisfied; what will all avail me, if I go Christless? If we continue instant in prayer, yet pray with humble submission to the Divine will, we shall not seek in vain. God gave Abram an express promise of a son. Christians may believe in God with respect to the common concerns of this life; but the faith by which they are justified, always has respect to the person and work of Christ. Abram believed in God as promising Christ; they believe in him as having raised him from the dead, [Rom 4:24]. Through faith in his blood they obtain forgiveness of sins.
Verses that belong to this explanation: 2-6
2And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house [is] this Eliezer of Damascus?3And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.4And, 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.5And 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.6And he believed in the LORD; and he counted it to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Accordingly let us learn, I beseech you, a lesson for ourselves as well from the patriarch: Let us believe in the words of God and trust in his promise. Let us not apply the yardstick of our own reasoning but give evidence of deep gratitude. This, you see, will succeed in making us also be seen to be righteous and will quickly cause us to attain to the promise made by him. In Abraham’s case, however, the promise was made that a complete multitude would develop from his descendants. The effect of the promise was beyond the limits of nature and human logic. Hence faith in God won righteousness for him. In our case, … if we are alert enough to see it, he promised much more. We are able in great measure to transcend human reasoning, provided we believe in the power of the One who promises, in order that we may gain also righteousness from faith and attain to the good things promised.
And how did Abraham’s progeny spread? Only through the inheritance he transmitted in virtue of faith. On this basis the faithful are assimilated to heaven, made comparable to the angels, equal to the stars. This is why he said, “So will your descendants be. And Abraham,” the text says, “believed in God.” What exactly did he believe? Prefiguratively he believed that Christ through the incarnation would become his heir. In order that you may know that this was what he believed, the Lord says, “Abraham saw my day and rejoiced.” For this reason “he reckoned it to him as righteousness,” because he did not seek the rational explanation but believed with great promptness of spirit. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:7 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.
Assurance was given to Abram of the land of Canaan for an inheritance. God never promises more than he is able to perform, as men often do. Abram did as God commanded him. He divided the beasts in the midst, according to the ceremony used in confirming covenants, [Jer 34:18-19]. Having prepared according to God’s appointment, he set himself to wait for the sign God might give him. A watch must be kept upon our spiritual sacrifices. When vain thoughts, like these fowls, come down upon our sacrifices, we must drive them away, and seek to attend on God without distraction.
Verses that belong to this explanation: 7-11
7And 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.8And he said, Lord GOD, whereby shall I know that I shall inherit it?9And 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.10And 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.11And when the fowls came down upon the carcases, Abram drove them away.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:8 And he said, Lord GOD, whereby shall I know that I shall inherit it?
Assurance was given to Abram of the land of Canaan for an inheritance. God never promises more than he is able to perform, as men often do. Abram did as God commanded him. He divided the beasts in the midst, according to the ceremony used in confirming covenants, [Jer 34:18-19]. Having prepared according to God’s appointment, he set himself to wait for the sign God might give him. A watch must be kept upon our spiritual sacrifices. When vain thoughts, like these fowls, come down upon our sacrifices, we must drive them away, and seek to attend on God without distraction.
Verses that belong to this explanation: 7-11
7And 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.8And he said, Lord GOD, whereby shall I know that I shall inherit it?9And 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.10And 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.11And when the fowls came down upon the carcases, Abram drove them away.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:9 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.
Assurance was given to Abram of the land of Canaan for an inheritance. God never promises more than he is able to perform, as men often do. Abram did as God commanded him. He divided the beasts in the midst, according to the ceremony used in confirming covenants, [Jer 34:18-19]. Having prepared according to God’s appointment, he set himself to wait for the sign God might give him. A watch must be kept upon our spiritual sacrifices. When vain thoughts, like these fowls, come down upon our sacrifices, we must drive them away, and seek to attend on God without distraction.
Verses that belong to this explanation: 7-11
7And 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.8And he said, Lord GOD, whereby shall I know that I shall inherit it?9And 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.10And 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.11And when the fowls came down upon the carcases, Abram drove them away.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Here also, in fine, a symbol was given, consisting of these animals: a heifer, a shegoat, a ram and two birds, a turtledove and pigeon, that he might know that the things which he had not doubted should come to pass were to happen in accordance with this symbol. The heifer may be a sign that the people should be put under the law, the shegoat that the same people were to become sinful, the ram that they should reign. Perhaps these animals are said to be of three years old for this reason: that there are three remarkable divisions of time, from Adam to Noah, and from him to Abraham, and from him to David. David, on the rejection of Saul, was first established by the will of the Lord in the kingdom of the Israelite nation. In this third division, which extends from Abraham to David, people grew up as if passing through the third age of life. Or perhaps it may be that they had some other more suitable meaning. Still I have no doubt whatever that spiritual things were prefigured by them as well as by the turtledove and pigeon.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:10 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.
Assurance was given to Abram of the land of Canaan for an inheritance. God never promises more than he is able to perform, as men often do. Abram did as God commanded him. He divided the beasts in the midst, according to the ceremony used in confirming covenants, [Jer 34:18-19]. Having prepared according to God’s appointment, he set himself to wait for the sign God might give him. A watch must be kept upon our spiritual sacrifices. When vain thoughts, like these fowls, come down upon our sacrifices, we must drive them away, and seek to attend on God without distraction.
Verses that belong to this explanation: 7-11
7And 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.8And he said, Lord GOD, whereby shall I know that I shall inherit it?9And 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.10And 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.11And when the fowls came down upon the carcases, Abram drove them away.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
And it is said, “But the birds divided he not,” because carnal people are divided among themselves. But those who are spiritual are not divided at all, whether they seclude themselves from the busy conversation of humankind, like the turtledove, or dwell among them, like the pigeon. For both birds are simple and harmless, signifying that even in the Israelite people, to which that land was to be given, there would be individuals who were children of the promise and heirs of the kingdom that is to remain in eternal felicity.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:11 And when the fowls came down upon the carcases, Abram drove them away.
Assurance was given to Abram of the land of Canaan for an inheritance. God never promises more than he is able to perform, as men often do. Abram did as God commanded him. He divided the beasts in the midst, according to the ceremony used in confirming covenants, [Jer 34:18-19]. Having prepared according to God’s appointment, he set himself to wait for the sign God might give him. A watch must be kept upon our spiritual sacrifices. When vain thoughts, like these fowls, come down upon our sacrifices, we must drive them away, and seek to attend on God without distraction.
Verses that belong to this explanation: 7-11
7And 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.8And he said, Lord GOD, whereby shall I know that I shall inherit it?9And 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.10And 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.11And when the fowls came down upon the carcases, Abram drove them away.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The fowls coming down on the divided carcasses represent nothing good but [rather] the spirits of this air, seeking some food for themselves in the division of carnal people. But that Abraham sat down with them signifies that even amid these divisions of the carnal, true believers shall persevere to the end. With the going down of the sun great fear fell upon Abraham and a horror of great darkness. This signifies that about the end of this world believers shall be in great perturbation and tribulation, of which the Lord said in the Gospel, “For then shall be great tribulation, such as was not from the beginning.”
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.
A deep sleep fell upon Abram; with this sleep a horror of great darkness fell upon him: a sudden change. The children of light do not always walk in the light. Several things were then foretold.
1. The suffering state of Abram’s seed for a long time. They shall be strangers. The heirs of heaven are strangers on earth. They shall be servants; but Canaanites serve under a curse, the Hebrews under a blessing. They shall be savors. Those that are blessed and beloved of God, are often sorely afflicted by wicked men.
2. The judgment of the enemies of Abram’s seed. Though God may allow persecutors and oppressors to trample upon his people a great while, he will certainly reckon with them at last.
3. That great event, the deliverance of Abram’s seed out of Egypt, is here foretold.
4. Their happy settlement in Canaan.
They shall come hither again. The measure of sin fills gradually. Some people’s measure of sin fills slowly. The knowledge of future events would seldom add to our comfort. In the most favored families, and most happy lives, there are so many afflictions, that it is merciful in God to conceal what will befall us and ours.
Verses that belong to this explanation: 12-16
12And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.13And 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;14And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.15And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.16But in the fourth generation they shall come hither again: for the iniquity of the Amorites [is] not yet full.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
As he contemplated the wonderful things of God, Abraham was struck with fear, the fear that belongs to the perfect. It will be noted … that the ecstasy came upon him “toward sunset.” The text suggests by this a progression, because the day of the present state has gone by for Abraham so that further progress might follow. Thus the blessing was extended to Abraham which says, “I will fill you with length of days,”a blessing that by no means promised him longevity but, as is quite clear, further advances in illumination. An ecstasy then fell upon him, not the ecstasy that resembles a loss of reason but that of wonder, the thrill of passing from visible to invisible things. The apostle even says, “Indeed, if we are beside ourselves, it is for God; if we are in our right mind, it is for you.” By this he means not “we are out of our minds for God” but “even if we are transported through contemplation beyond the realm of human things, we do this for God.” David likewise declares, “I said in my ecstasy: every man is a liar.” It was indeed because he was transported out of himself to participate in the divine that he said of people that they are liars, because he was no longer merely a man, by reason of his communion with the Holy Spirit. He was quite different from those of whom it is said, “While there is jealousy and strife among you, are you not of the flesh and behaving like ordinary men?” When Abraham then had been transported out of himself, a “dark fear” fell upon him, dark not by participation in darkness but in the sense of obscurity, of something whose meaning is not immediately evident. Being a “great” fear, it is not the kind that happens to the mediocre. Remember “darkness” is often used for “obscurity,” as according to this saying: “He made darkness around him his canopy.” It is indeed true that the contemplation and grasp of supernatural truths produce, even among great people, a divine vertigo and fear, and it is with some trepidation that they apply themselves to such things.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:13 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;
A deep sleep fell upon Abram; with this sleep a horror of great darkness fell upon him: a sudden change. The children of light do not always walk in the light. Several things were then foretold.
1. The suffering state of Abram’s seed for a long time. They shall be strangers. The heirs of heaven are strangers on earth. They shall be servants; but Canaanites serve under a curse, the Hebrews under a blessing. They shall be savors. Those that are blessed and beloved of God, are often sorely afflicted by wicked men.
2. The judgment of the enemies of Abram’s seed. Though God may allow persecutors and oppressors to trample upon his people a great while, he will certainly reckon with them at last.
3. That great event, the deliverance of Abram’s seed out of Egypt, is here foretold.
4. Their happy settlement in Canaan.
They shall come hither again. The measure of sin fills gradually. Some people’s measure of sin fills slowly. The knowledge of future events would seldom add to our comfort. In the most favored families, and most happy lives, there are so many afflictions, that it is merciful in God to conceal what will befall us and ours.
Verses that belong to this explanation: 12-16
12And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.13And 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;14And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.15And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.16But in the fourth generation they shall come hither again: for the iniquity of the Amorites [is] not yet full.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
This word anticipates the sojourn of the people in Egypt, for they were to sojourn as it were in a land not their own. They would be reduced to slavery by the Pharaoh and mistreated in many ways by him and by the Egyptians. There is no discrepancy between what is said here and what is written in Exodus. There it is said, “After years, the army of the Lord left the land of Egypt.” Here: “After four hundred years.” It should be noted that it is not said that they left when four hundred years were completed but rather after four hundred years, which leaves room for the thirty years. And the promise “I will judge the nation to which you will be enslaved” was realized in the very way described in Exodus: God afflicted the Egyptians with ten plagues, and in the end “they sank as lead in the mighty waters.” Finally, they were to leave “with much baggage,” as history would show. From this we learn that if God maltreats someone for a time, he does this not as a matter of indifference but only for some good purpose. Consider too whether this passage might also allude to the sojourn of the saints.
But note what is said to Abraham, “Know of a surety that your seed shall be a stranger in a land not theirs, and they shall reduce them to servitude, and shall afflict them four hundred years.” This is most clearly a prophecy about the people of Israel, who were to be in servitude in Egypt. Not that this people was to be in that servitude under the oppressive Egyptians for four hundred years, but it is foretold that this should take place in the course of those four hundred years. It is written of Terah the father of Abraham, “And the days of Terah in Haran were years,” not because they were all spent there but because they were completed there. So it is said here also, “And they shall reduce them to servitude and shall afflict them four hundred years” … because that number was completed, not because it was all spent in that affliction. The years are said to be four hundred in round numbers, although they were a little more—whether you reckon from this time when these things were promised to Abraham, or from the birth of Isaac, as the seed of Abraham, of which these things are predicted. For, as we have already said above, from the seventyfifth year of Abraham, when the first promise was made to him, down to the exodus of Israel from Egypt, there are reckoned years, which the apostle thus mentions: “And this I say, that the covenant confirmed by God, the law, which was made years after, cannot disannul, that it should make the promise of no effect.” So then these years might be called four hundred, because they are not much more, especially since part even of that number had already gone by when these things were shown and said to Abraham in vision, or when Isaac was born in his father’s one hundredth year, twentyfive years after the first promise, when of these years there now remained , which God was pleased to call four hundred. No one will doubt that the other things that follow in the prophetic words of God pertain to the people of Israel.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.
A deep sleep fell upon Abram; with this sleep a horror of great darkness fell upon him: a sudden change. The children of light do not always walk in the light. Several things were then foretold.
1. The suffering state of Abram’s seed for a long time. They shall be strangers. The heirs of heaven are strangers on earth. They shall be servants; but Canaanites serve under a curse, the Hebrews under a blessing. They shall be savors. Those that are blessed and beloved of God, are often sorely afflicted by wicked men.
2. The judgment of the enemies of Abram’s seed. Though God may allow persecutors and oppressors to trample upon his people a great while, he will certainly reckon with them at last.
3. That great event, the deliverance of Abram’s seed out of Egypt, is here foretold.
4. Their happy settlement in Canaan.
They shall come hither again. The measure of sin fills gradually. Some people’s measure of sin fills slowly. The knowledge of future events would seldom add to our comfort. In the most favored families, and most happy lives, there are so many afflictions, that it is merciful in God to conceal what will befall us and ours.
Verses that belong to this explanation: 12-16
12And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.13And 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;14And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.15And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.16But in the fourth generation they shall come hither again: for the iniquity of the Amorites [is] not yet full.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
A deep sleep fell upon Abram; with this sleep a horror of great darkness fell upon him: a sudden change. The children of light do not always walk in the light. Several things were then foretold.
1. The suffering state of Abram’s seed for a long time. They shall be strangers. The heirs of heaven are strangers on earth. They shall be servants; but Canaanites serve under a curse, the Hebrews under a blessing. They shall be savors. Those that are blessed and beloved of God, are often sorely afflicted by wicked men.
2. The judgment of the enemies of Abram’s seed. Though God may allow persecutors and oppressors to trample upon his people a great while, he will certainly reckon with them at last.
3. That great event, the deliverance of Abram’s seed out of Egypt, is here foretold.
4. Their happy settlement in Canaan.
They shall come hither again. The measure of sin fills gradually. Some people’s measure of sin fills slowly. The knowledge of future events would seldom add to our comfort. In the most favored families, and most happy lives, there are so many afflictions, that it is merciful in God to conceal what will befall us and ours.
Verses that belong to this explanation: 12-16
12And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.13And 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;14And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.15And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.16But in the fourth generation they shall come hither again: for the iniquity of the Amorites [is] not yet full.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Anyone can see that God is here announcing Abraham’s departure from this life. As for the anagogical [mystical] sense, one could say the following: The wise person leaves this life in peace, while the sinner does so with troubled thoughts and an agitated soul. And the way death takes one, so is one judged. One who has already attained peace here below takes leave also in peace. But one who has nothing but disturbance and agitation in his or her thoughts will be judged also in this way. This is clear from the saying in Ecclesiastes: “In the place where the tree falls, there it will lie.” Things do not occur this way in historical reality, because a tree does not necessarily always lie where it falls. Often it is cleared away. But it is evidently humankind who is symbolically represented by the tree, namely, a person who will be judged as he or she is found. In peace, then, as is fitting, Abraham will depart to his fathers. Being pleasing to God, he shares in their promise: “First Christ, then those who are of Christ.” And for the just themselves, there are different promises and different dwellings, because “there are many mansions” with the Father. The person full of zeal will go to be with his spiritual fathers, whose son he is through a moral likeness, even if, according to the flesh, he had fathers who were bad men.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
Genesis 15:16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites [is] not yet full.
A deep sleep fell upon Abram; with this sleep a horror of great darkness fell upon him: a sudden change. The children of light do not always walk in the light. Several things were then foretold.
1. The suffering state of Abram’s seed for a long time. They shall be strangers. The heirs of heaven are strangers on earth. They shall be servants; but Canaanites serve under a curse, the Hebrews under a blessing. They shall be savors. Those that are blessed and beloved of God, are often sorely afflicted by wicked men.
2. The judgment of the enemies of Abram’s seed. Though God may allow persecutors and oppressors to trample upon his people a great while, he will certainly reckon with them at last.
3. That great event, the deliverance of Abram’s seed out of Egypt, is here foretold.
4. Their happy settlement in Canaan.
They shall come hither again. The measure of sin fills gradually. Some people’s measure of sin fills slowly. The knowledge of future events would seldom add to our comfort. In the most favored families, and most happy lives, there are so many afflictions, that it is merciful in God to conceal what will befall us and ours.
Verses that belong to this explanation: 12-16
12And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.13And 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;14And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.15And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.16But in the fourth generation they shall come hither again: for the iniquity of the Amorites [is] not yet full.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
What is clearly stated in the text can be expounded as follows. When the sun was already near setting, a flame emerged, and there appeared a smoking oven and fiery torches “that passed between the two parts of the divided animals,” burning and lighting up the place, to allow the patriarch to see what was happening and to reveal in a more divine manner the mysteries to be searched out. It should be noted that a fire did not appear only after the covenant had been made, but the gift of the law through Moses took place itself in the midst of a fire. Fire could be seen, and, without being able to see the one who was speaking, the giving of the commandments could be heard. What is suggested here is perhaps something like this. As the law contains rewards and punishments, it was given in the midst of fire to indicate that it brings burning to some and illumination to others. In fact, fire has a twofold power: it illuminates, and at the same time it burns. The gift of the law, then, burns those who abandon it and enlightens those who observe it. So too here, torches and smoke appeared; now smoke is the result and as it were the consequence of a fire that has been lit. Moreover, a flame had appeared first. We conclude, then, that one who is defining what is to be done and what is not to be done in a matter this difficult requires the light of God and also fear, symbolized by the furnace, so as to accomplish everything in accordance with right reason.
After having said this of Abraham himself, God speaks of the children who will come from him: “In the fourth generation they shall come back here,” meaning the generation that would return to the land of inheritance. This is why he says that the return would take place after four hundred years, “because the iniquity of the Amorites is not yet complete”—iniquity for which they will suffer ruin, so that their condemnation will allow the descendants of Abraham to occupy their land. For God inflicts even chastisements with measure and in time, using patience until the time of retribution has arrived. There is a similar and edifying saying in the Gospel: “Then Jesus began to upbraid the cities where most of his mighty works had been done, because they did not repent: Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.” To which one might object: Why then were the miracles not done in Tyre and Sidon, because they would have repented, but were performed instead in places where the people did not repent? We would respond that the Son of God who acted in this way is Wisdom. As he knew the hidden things, he knew that these people would not have been authentically repentant, even while doing penance, and this is why the miracles did not take place among them. And one could appropriately say about these people: It was better for them not to have known the truth than, having once known it, to return to their former errors. Thus he did not do works in Tyre and Sidon, because their repentance would be fragile …. However, one might also ask whether this was not said by the Savior in a hyperbolic manner, simply to make those people reflect who had seen his miracles and had not repented, for hyperbole is a common teaching device. The patience and goodness of the judge are shown, then, in the fact that he waits until the sins of the Amorites have reached their full measure. It is only after reproaches, exhortations and everything that can provoke repentance that God inflicts chastisements. The same was true in the case of Pharaoh: often reprimanded and having obtained many reprieves, through his hardness of heart he brought upon himself the final judgment as well.
The history of the Jews, who went down into Egypt and came out from Egypt, seems to accord with this. The years they spent there were , but not all of them lived a hundred years and more, as did Moses and Joshua, so that the time of the fourth generation would be appropriate in this context. So let us search rather for a mystical sense. In fact, the number four adapts well to all numbers, and it is in a certain sense the root and base of the decimal. It also represents the midpoint of the number seven. In fact, the ninetythird psalm is entitled “fourth day of the week” because this number is the intermediary between the first three and those that follow. In fact, three days precede it: the first, the second and the third; and three follow: the fifth, the sixth, the seventh. One who sings this psalm is proceeding through the life of this world, so to speak, in accordance with aptly placed numbers, like a quadrangle stable and perfect. In four books the Gospel is complete and perfect. There are four mystical animals; and there are also four parts of the world, from which the assembled children of the church have propagated the most holy kingdom of Christ, coming from east and west and north and south. The holy church, therefore, has arisen with four sides. The decade too derives from this number. For if you total up the numbers from one to four you will have the number ten. Count one, add two to this: this makes three. Add three to three, this makes six. And to six add four, and this makes ten. Four then generates the decade, and the decade includes all numbers. Four is also the number of ages of a man: childhood, adolescence, virility and maturity. He rises gradually, and his wisdom is consolidated. Thus the fullness of wisdom comes, considering the ages, in fourth place. For this reason even if one has formerly been subjected to the king of Egypt, nevertheless with the age of maturity he is freed from his power and acknowledges his duty to follow the law. Then the sea of this life opens up to him. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:17 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.
The smoking furnace and the burning lamp, probably represented the Israelites’ severe trials and joyful deliverance, with their gracious supports in the mean time. It is probable that this furnace and lamp, which passed between the pieces, burned and consumed them, and so completed the sacrifice, and testified God’s acceptance of it. So it intimates that God’s covenants with man are made by sacrifice, [Ps 50:5]. And we may know that he accepts our sacrifices, if he kindles in our souls pious and devout affection. The bounds of the land granted are stated. Several nations, or tribes, are spoken of, that must be cast out to make room for the seed of Abram. In this chapter we perceive in Abram faith struggling against, and triumphing over, unbelief. Wonder not, believers, if you meet with seasons of darkness and distress. But it is not the will of God that you should be cast down: fear not; for all that he was to Abram he will be to you.
Verses that belong to this explanation: 17-21
17And 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.18In 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:19The Kenites, and the Kenizzites, and the Kadmonites,20And the Hittites, and the Perizzites, and the Rephaims,21And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Abraham thought, “Perhaps these kings will destroy each other, or other peoples might rise up and destroy them and empty out the land for us. Perhaps my seed will become strong and will go and slay its inhabitants and possess it, or maybe the land will swallow [its inhabitants] because of their deeds. Perhaps the [inhabitants] might go into exile into another land because of hunger or rumor or some such reason.” Abraham sought to know which of these [would happen], but he had no doubts whatsoever. Then God, who knew what he sought, showed him what he did not seek in addition to what he did seek. For by the offering that Abraham made [when] the birds came down and he chased them away, God clearly showed him that his descendants would sin and be oppressed but would be saved through the prayers of their righteous ones. And by the pot of fire that came down, God made known that even if all their righteous ones should come to an end, deliverance from heaven would come to them. By the threeyearold calf and the threeyearold ram and the threeyearold goat [God showed him] that either they would be delivered after three generations or that kings, priests and prophets would soon arise from among his descendants. By the limbs of the animals that Abraham cut in two [God] depicted their many tribes, and by the bird that Abraham did not cut in two [God] signified their unity.
When it is added, “And when the sun was now setting there was a flame, and lo, a smoking furnace, and lamps of fire, which passed through between those pieces,” this signifies that at the end of the world the carnal shall be judged by fire. The affliction of the city of God, such as never was before, which is expected to take place under Antichrist, was prefigured by Abraham’s horror of great darkness about the going down of the sun. When the end of the world draws nigh, so at the going down of the sun, that is, at the very end of the world, there is signified by that fire the day of judgment, which separates the carnal who are to be saved by fire from the carnal who are to be condemned in the fire. And then the covenant made with Abraham particularly sets forth the land of Canaan and names eleven tribes in it from the river of Egypt even to the great river Euphrates. It is not then from the great river of Egypt, that is, the Nile, but from a small one that separates Egypt from Palestine, where the city of Rhinocorura is.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:18 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:
The smoking furnace and the burning lamp, probably represented the Israelites’ severe trials and joyful deliverance, with their gracious supports in the mean time. It is probable that this furnace and lamp, which passed between the pieces, burned and consumed them, and so completed the sacrifice, and testified God’s acceptance of it. So it intimates that God’s covenants with man are made by sacrifice, [Ps 50:5]. And we may know that he accepts our sacrifices, if he kindles in our souls pious and devout affection. The bounds of the land granted are stated. Several nations, or tribes, are spoken of, that must be cast out to make room for the seed of Abram. In this chapter we perceive in Abram faith struggling against, and triumphing over, unbelief. Wonder not, believers, if you meet with seasons of darkness and distress. But it is not the will of God that you should be cast down: fear not; for all that he was to Abram he will be to you.
Verses that belong to this explanation: 17-21
17And 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.18In 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:19The Kenites, and the Kenizzites, and the Kadmonites,20And the Hittites, and the Perizzites, and the Rephaims,21And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
When the torches had passed over the divided animals, the covenant was made. God said to Abraham, “To your descendants I will give this land,” and he described in detail how far the land extended in each direction. But, through an anagogical [mystical] transposition consistent with our above remarks, we must understand that this land is given to the holy man’s spiritual posterity. The Savior too promises it to those who practice gentleness. This is a promise that applies to the true children and not to all who descend from Abraham, for “it is not the children of the flesh who are the children of God, but the children of the promise are reckoned as descendants.” It is “the one who does the works of Abraham” who is in fact his child. The phrase “from the river to the river” is also well put, for the promise that belongs to the posterity of the holy man is virtue, which is placed between flowing things. Flowing things, of course, do not make up virtue but are its very borders, in the sense that if one departs from virtue, one encounters them immediately. But it is possible too that the rivers represent the trials that come to virtuous persons, since they are placed among people who oppress them, and yet the virtuous triumph over them.
Foreign peoples are given to Abraham as though for education and so that the most scrupulous mind of the just person might cut away their vices and correct their errors. But what is most evident here is rather the mystery of the church. Through its apostles, “who are Israelites, to whom belong the patriarchs,” and from whose patriarchs “Christ was born according to the flesh” under the law, the church was to be constituted from the gathering of pagan peoples who would believe. And it is not by accident that these are indicated by the number ten but rather to show that these, at first unbelievers, when they had completed the measure of impiety, would certainly obtain the crown of faith. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:19 The Kenites, and the Kenizzites, and the Kadmonites,
The smoking furnace and the burning lamp, probably represented the Israelites’ severe trials and joyful deliverance, with their gracious supports in the mean time. It is probable that this furnace and lamp, which passed between the pieces, burned and consumed them, and so completed the sacrifice, and testified God’s acceptance of it. So it intimates that God’s covenants with man are made by sacrifice, [Ps 50:5]. And we may know that he accepts our sacrifices, if he kindles in our souls pious and devout affection. The bounds of the land granted are stated. Several nations, or tribes, are spoken of, that must be cast out to make room for the seed of Abram. In this chapter we perceive in Abram faith struggling against, and triumphing over, unbelief. Wonder not, believers, if you meet with seasons of darkness and distress. But it is not the will of God that you should be cast down: fear not; for all that he was to Abram he will be to you.
Verses that belong to this explanation: 17-21
17And 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.18In 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:19The Kenites, and the Kenizzites, and the Kadmonites,20And the Hittites, and the Perizzites, and the Rephaims,21And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:20 And the Hittites, and the Perizzites, and the Rephaims,
The smoking furnace and the burning lamp, probably represented the Israelites’ severe trials and joyful deliverance, with their gracious supports in the mean time. It is probable that this furnace and lamp, which passed between the pieces, burned and consumed them, and so completed the sacrifice, and testified God’s acceptance of it. So it intimates that God’s covenants with man are made by sacrifice, [Ps 50:5]. And we may know that he accepts our sacrifices, if he kindles in our souls pious and devout affection. The bounds of the land granted are stated. Several nations, or tribes, are spoken of, that must be cast out to make room for the seed of Abram. In this chapter we perceive in Abram faith struggling against, and triumphing over, unbelief. Wonder not, believers, if you meet with seasons of darkness and distress. But it is not the will of God that you should be cast down: fear not; for all that he was to Abram he will be to you.
Verses that belong to this explanation: 17-21
17And 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.18In 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:19The Kenites, and the Kenizzites, and the Kadmonites,20And the Hittites, and the Perizzites, and the Rephaims,21And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Genesis 15:21 And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.
The smoking furnace and the burning lamp, probably represented the Israelites’ severe trials and joyful deliverance, with their gracious supports in the mean time. It is probable that this furnace and lamp, which passed between the pieces, burned and consumed them, and so completed the sacrifice, and testified God’s acceptance of it. So it intimates that God’s covenants with man are made by sacrifice, [Ps 50:5]. And we may know that he accepts our sacrifices, if he kindles in our souls pious and devout affection. The bounds of the land granted are stated. Several nations, or tribes, are spoken of, that must be cast out to make room for the seed of Abram. In this chapter we perceive in Abram faith struggling against, and triumphing over, unbelief. Wonder not, believers, if you meet with seasons of darkness and distress. But it is not the will of God that you should be cast down: fear not; for all that he was to Abram he will be to you.
Verses that belong to this explanation: 17-21
17And 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.18In 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:19The Kenites, and the Kenizzites, and the Kadmonites,20And the Hittites, and the Perizzites, and the Rephaims,21And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
