EXPOSITION
After these things—the events just recorded—the word of the Lord—Debar Jehovah; the first occurrence of this remarkable phrase, afterwards so common in the Hebrew Scriptures (Exodus 9:20; Numbers 3:16; Deu 34:5; 1 Samuel 3:1; Psalms 33:6, et passim). That this was a personal designation of the pre-incarnate Loges, if not susceptible of complete demonstration, yet receives not a little sanction from the language employed throughout this narrative (cf. Genesis 15:5, Genesis 15:7, Genesis 15:9, Genesis 15:13, Genesis 15:14, &c.). At least the expression denotes "the Lord manifesting himself by speech to his servant" (Murphy; vide Genesis 1:3)—came (literally, was) unto Abram in a vision—a night vision, but no dream (vide Genesis 15:5). Biblically viewed, the vision, as distinguished from the ordinary dream, defines the presentation to the bodily senses or to the mental consciousness of objects usually beyond the sphere of their natural activities; hence visions might be imparted in dreams (Numbers 12:6), or in trances (Numbers 24:4, Numbers 24:16, Numbers 24:17). Saying, Fear not, Abram. With allusion, doubtless, to the patriarch's mental dejection, which was probably occasioned by the natural re action consequent upon his late high-pitched excitement (cf. 1 Kings 19:4), which might lead him to anticipate either a war of revenge from the Asiatic monarchs (Jonathan), or an assault from the heathen Canaanites, already jealous of his growing power, or perhaps both. Wordsworth observes that the words here addressed to Abram are commonly employed in Scripture to introduce announcements of Christ (Luke 1:13, Luke 1:30; Luke 2:10; John 12:15; cf. St. John's vision, Revelation 4:1). I am thy shield, and thy exceed lag great reward. Literally, thy reward, exceeding abundantly, the hiphil inf. abs. הַרְבֵּה being always used adverbially (cf. Nehemiah 2:2; Neh 3:1-32 :33), The other rendering, "thy reward m exceeding great" (LXX; Rosenmüller, Delitzsch, Ewald), fails to give prominence to the thought that the patriarch's reward was to be the all-sufficient Jehovah himself. It is not needful to suppose with Lange an actual vision of a shield and treasure.
And Abram said, Lord God. Adonai Jehovah; the first use of these terms in combination, the second, which usually has the vowel-points of the first, being here written with the vocalization of Elohim. Adonai, an older plural form of Adonim, pluralis excellentive (Gesenius), though by some the termination is regarded as a suffix (Ewald, Furst), is a term descriptive of the Divine sovereignty, from adan = dun, or din, to rule or judge; connected with which is the Phoenician aden, an honorary epithet of deity, and recognized as such in Deuteronomy 10:17 (vide Furst, 'Hebrew Lexicon,' sub voce). What wilt thou give me, seeing I go literally, and I going—ἐγὼ δὲ ἀπολύομαι (LXX; Jonathan); ex hac vita discedam (Rosenmüller); but this, though the word "go" is sometimes used in the sense of "die" (Ps 39:14), does not seem necessary—childless—solitary, desolate, hence devoid of offspring, as in Leviticus Gen 20:1-18 :20, 21; Jeremiah 22:30—and the steward—Ben-Meshek; either
(1) the son of running (from shakak, to run) = filius discursitatis, i.e. the steward who attends to my domestic affairs (Onkelos, Drusius); or, and with greater probability,
(2) the son of possession (from mashak, to hold),. i.e. the possessor of my house, or heir of my property (Gesenius, Furst, Delitzsch, Keel, Halisch)—of my house is this Eliezer of Damascus. Literally, Dammesek Eliezer. The paronomasia of this utterance is apparent, and was obviously designed to impart a touch of pathos to the patriarch's grief by ienting out the coincidence that the Ben-shek of his house was either Dammesek (Damascus) in the person of Eliezer (Delitzsch, Keil), or the Damascene Eliezer (Onkelos, Syriac, Aben Ezra, Calvin, Lange, Murphy), or Dammesek-Eliezer as one word (Kalisch).
And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house (literally, the son of my house, i.e. Eliezer) is mine heir. The language of the patriarch discovers three things:
(1) a natural desire to have a child of his own;
(2) a struggle to hold on by the promise in face of almost insuperable difficulties; and
(3) an obvious unwillingness to part with the hope that the promise, however seemingly impossible, would eventually be realized. This unwillingness it was which caused him, as it were, so pathetically to call the Divine attention to his childless condition; in response to which he received an assurance that must have thrilled his anxious heart with joy.
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.
And he (Jehovah, or "the Word of the Lord") brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them (a proof that Abram's vision was not a dream): and he said unto him, So shall thy seed be. Hence it has been inferred that Abram's vision was miraculously quickened to penetrate the depths of space and gaze upon the vastness of the stellar world, since the stars visible to the naked eye would not represent an innumerable multitude (Candlish).
And he believed in the Lord. The hiphil of the verb aman, to prop or stay, signifies to build upon, hence to rest one's faith upon; and this describes exactly the mental act of the patriarch, who reposed his confidence in the Divine character, and based his hope of a future seed on the Divine word. And he counted it to him. Ἐλογίσθη αὐτῷ (LXX.), which is followed by nearly all the ancient versions, and by Paul in Romans 4:3; but the suffix ךָ, clearly indicates the object of the action expressed by the verb הָשַׁב b, to think, to meditate, and then to impute (λογίζομαι), followed by לְ of pers. and acc. of the thing (cf. 2 Samuel 19:20; Psalms 32:2). The thing in this case was his faith in the Divine promise. For righteousness. צְדְקְהְ—εἰς δίκαιοσύνην (LXX.); neither for merit and justice (Rabbi Solomon, Jarchi, Ealiseh), nor as a proof of his probity (Gesenius, Rosenmüller); but unto and with a view to justification (Romans 4:3), so that God treated him as a righteous person (A Lapide), not, however, in the sense that he was now "correspondent to the will of God both in character and conduct" (Keil), but in the sense that he was now before God accepted and forgiven' (Luther, Calvin, Murphy, Candlish), which "passive righteousness, however, ultimately wrought in him an "active righteousness of complete conformity to the Divine will" ('Speaker's Commentary').
HOMILETICS
Under the stars with God.
I. DEJECTED BEFORE GOD.
1. Apprehensive of danger. Victorious over the Asiatic monarchs, Abram nevertheless dreaded their return. Signal deliverances are not seldom followed by depressing fears; e.g. David (1 Samuel 27:1) and Elijah (1 Kings 19:10). Having emancipated the people of the land by breaking "the yoke of their burden, and the staff of their shoulder, the rod of their oppressor," he yet feared an outbreak of their hostility. The enmity of those they serve is not an infrequent reward of patriots: witness Moses (Exodus 17:4) and Christ (John 10:31).
2. Disappointed in hope. Notwithstanding repeated assurances that he would one day become a mighty nation, the long-continued barrenness of Sarai appears to have lain upon his heart like a heavy burden. Partaking to all more or less of the nature of a deprivation, the lack of offspring was to Abram an acute grief and serious affliction. The pent-up yearnings of his nature, rendered the more intense by reason of the promise, could not longer be restrained. In language full of pathos he complains to God about his childless condition. So "hope deferred maketh the heart sick" (Proverbs 13:12).
3. Anxious about the promise. He could not discern the possibility of its fulfillment, with years rapidly advancing on himself and Sarai. It is doubtful if any saints, more than Abram, can predict beforehand how the Divine promises shall be accomplished. Yet a recollection of whose promises they are should enable them, as it might have assisted him, to perceive that not a single word of God's can fall to the ground. But, owing partly to limitations in the human mind and imperfections in the human heart, doubts insensibly insinuate themselves against even the clearest and the strongest evidence. And when danger, disappointment, and doubt conjoin to invade the soul, dejection must inevitably follow.
II. COMFORTED BY GOD.
1. A shield for his peril. Divinely given, all sufficient, ever present. "I," Jehovah, "am," now and always, "thy shield"—i.e. thine impregnable defense. And the like protection is vouchsafed to Abram's children when imperiled: as to character, Divine (Proverbs 30:5); as to extent, complete, universal, defending from all forms of evil, warding off assaults from all quarters (Psalms 5:12); as to duration, perpetual (Psalms 121:8).
2. A solace for his sorrow. Happy as the birth of an heir in Sarai's tent would make him, Jehovah gives him to understand that not that was to be his recompense for the trials he had passed through, the sacrifices he had made, and the feats he had performed since leaving Ur, but himself. God's saints are prone to seek their happiness in God's gifts, rather than in the Giver. Here they are recalled along with Abram to the sublime thought that God himself is his people's best reward, and that the possession and enjoyment of his friendship should abundantly compensate for the absence of creature comforts, however dearly prized and ardently desired.
3. A son for his heir. Instead of Eliezer, whom in his perplexity he thought of adopting as his son, a veritable child of his own is promised. Let saints learn how blind is human reason, and how feeble faith becomes when it tries to walk by sight; let them also notice and consider how sure are God's promises, and how inexhaustible are God's resources.
III. BELIEVING IN GOD.
1. The object of Abram's faith. That at this stage of the patriarch's history attention is so markedly directed to his faith can only be explained on the supposition that he now for the first time clearly and implicitly received, embraced, and rested in the promise of a seed, and consequently of a Savior. And the faith which justifies and saves under the gospel dispensation has an outlook nothing different from that of Abram. The object which it contemplates and appropriates is not simply the Divine promise of salvation, but the specific offer of a Savior. God is the Justifier of him who believes in Jesus (Romans 3:26).
2. The ground of Abram's faith. Neither reason nor sense, but the solemnly given, clearly stated, perfectly sufficient, wholly unsupported word of God. And of a like description is the basis of a Christian's faith—God's promise in its naked simplicity, which promise (of a Savior, or of salvation through Jesus Christ) has, like that delivered to Abram, been solemnly announced, clearly exhibited; declared to be perfectly sufficient, but left wholly unsupported in the gospel (John 3:36).
3. The acting of Abram's faith. It was instantaneous, accepting and resting on the Divine promise the moment it was explicitly made known; full-hearted, without reservation of doubt or uncertainty, implicitly reposing on the naked word of God; and conclusive, not admitting of further opening of the question, "being fully persuaded that God was able also to perform that which he had promised" (Romans 4:21).
IV. ACCEPTED WITH GOD. Whatever exegesis be adopted of the clause, ''it was counted unto him for righteousness," the transaction which took place beneath the starry firmament is regarded in the New Testament as the pattern or model of a sinner's justification, and employed to teach—
1. The nature of justification, which is the reckoning of righteousness to one in himself destitute of such excellence, and, on the ground of such imputed righteousness, the acquittal in the eye of the Divine law of one otherwise obnoxious to just condemnation. Possessing no inherent righteousness of his own, Abram had the righteousness of another (not at that time revealed to him) set to his account, and was accordingly justified or declared righteous before God.
2. The condition of justification, which is not works, but faith, Abram having been accepted solely on the ground of belief in the Divine promise (Romans 4:2-45); not, however, faith as an opus operatum or meritorious act, but as a subjective condition, without which the act of imputation cannot proceed upon the person.
3. The time of justification, which is the instant a soul believes, whether that soul be cognizant of the act or not, Abram again being justified, according to the Scripture, from the moment he accepted the Divine promise, though it is not said that Abram at the time was aware of the indemnatory act passed in his favor in the court of heaven.
Lessons:—
1. God's saints may sometimes be cast down in God's presence (Psalms 43:5).
2. It is God's special character and care to comfort those who are cast down (2 Corinthians 7:6).
3. God's promises are the wells of comfort which he has opened for the solace of dejected saints.
HOMILIES BY J.F. MONTGOMERY
Faith.
The substance of this chapter is the special intercourse between Jehovah and Abram. On that foundation faith rests. It is not feeling after God, if haply he be found; it is a living confidence and obedience, based upon revelation, promise, covenant, solemn ratification by signs, detailed prediction of the future. God said, "I am thy shield and thy exceeding great reward"—i.e. I am with thee day by day as the God of providence; I will abundantly bless thee hereafter. The pro-raise of a numerous offspring, of descendants like the stars for multitude, was not a merely temporal promise, it was a spiritual blessing set in the framework of national prosperity. Abram believed in the Lord; and he counted it to him for righteousness" (Genesis 15:6; cf. Romans 4:1-45.; Galatians 3:1-48.; Hebrews 11:1-58.).
I. It was a FAITH IN THE PERSONAL, revealed, covenant Jehovah; not merely in a word, or in a sign, or in a prospect, but "in the Lord."
II. THE GRACIOUS BOND OF RELATIONSHIP AND OF COVENANT. Faith on the one side, God dealing with a sinful creature as righteous on the other. The elements of that bond are
(1) gracious acceptance,
(2) gracious revelation,
(3) gracious reward of obedience—in each case vouchsafed to faith.
Thus the faith which justifies is the faith which sanctifies, for the sanctification, as the Apostle Paul shows in Romans 8:1-45; is as truly the outcome of the grace which accepts as the acceptance itself.—R.
HOMILIES BY W. ROBERTS
What the Lord is to his people.
I. A SHIELD against—
1. The charges of the law (Isaiah 45:24).
2. The accusations of conscience (Romans 15:13).
3. The force of temptation (Revelation 3:10).
4. The opposition of the world (Romans 8:31).
5. The fear of death (Hebrews 2:15).
II. A REWARD—
1. For sufferings patiently endured (2 Timothy 2:12).
2. For sacrifices cheerfully made (Matthew 19:28).
3. For service faithfully accomplished (Revelation 2:28).
Lessons—
1. Admire the exceeding richness of Divine grace.
2. Appreciate the fullness of Divine salvation.
3. Realize the height of Divine privilege accorded to the saint.—W.
HOMILIES BY J.F. MONTGOMERY
Faith and Righteousness.
"And he believed in the Lord; and he counted it to him for righteousness." Even by itself this passage claims attention. How does the idea of righteousness come into it at all? What is meant by "counting" or "imputation"? And what is the connection between belief and imputed righteousness? But it does not stand alone.
(1) In Psalms 106:30 (cf. Numbers 25:7) the same "counting" takes place on an act of an entirely different character; and
(2) it is thrice quoted in the New Testament as an example of the action of faith in the spiritual life. Imputation must not be explained away. Its meaning is seen in Leviticus 7:18; Psalms 17:4; 2 Samuel 19:19. There is here the germ of "the Lord our righteousness." In Romans 4:3-45, Romans 4:23-45, St. Paul refers to it as an instance of justification by faith, connecting it with "the reward;" and this again with forgiveness and acceptance (Psalms 32:2), the psalm almost repeating the words of the text (see also Galatians 3:6). We need not suppose that now for the first time Abram was accepted of God, or that he alone was counted righteous. Mark, Abram believed not merely the particular promise, but "in the Lord." This instance is specially noticed by St. Paul as an instance of faith, because from the nature of the case there was no opportunity of action.
I. THE WORKING Or FAITH—simple belief of what God has said, because he is true; casting all care upon him. No merit in this. Faith is the channel, not the source of justification. By the look of faith the dying Israelites lived (Numbers 21:9), but the healing was from God. God offers salvation freely (John 7:37; Revelation 22:17), because he loves us even while in our sins (Ephesians 2:4). What hinders that love from being effectual is unbelief. Many "believe a lie"—e.g. that they must become better ere they can believe (cf. Acts 15:1). Primary lesson of practical Christianity is that we must begin by receiving, not by giving; must learn to believe his word because it is his word. This delivers from the spirit of bondage (Romans 8:15), and enables to ask with confidence (Romans 8:32). And this faith is counted for righteousness.
II. FAITH GROWS BY USE. It is the gift of God (Ephesians 2:8), but it is given according to laws. Sometimes it springs up suddenly—e.g. Nathanael, St. Paul, the Philippian jailer; but usually it is like the growth of the seed, hardly to be traced—a gradual growth from efforts to live by faith. Let none think, I can believe when I will. The endeavor delayed will meet with many difficulties, suggestions of doubt, or habits of indecision. And let none despise the training which prepares the soul to believe. It may seem to be labor in vain, yet the Holy Spirit may be working unseen to prepare the soul for life and peace.
III. FAITH LEADS TO HOLINESS. It renders possible a service which cannot otherwise be given. The faith which was counted to Abram for righteousness formed the character which enabled him afterwards to offer up Isaac (cf. Jas 2:21 -28). Thus growth in holiness is the test of real faith. There is a faith which has no power (cf. James 2:19; 1 Corinthians 13:2; 2 Timothy 4:10). It is with the heart that man believes unto righteousness (cf. Psalms 84:6, Psalms 84:7; Proverbs 4:23).—M.