Page:An Exposition of the Old and New Testament (1828) vol 1.djvu/129

Rh heed of doing any thing that looks mean or mercenary, or that savours of covetousness and self-seeking. Probably, Abram knew the king of Sodom to be a proud and scornful man, and one that would, though most unreasonably, be apt to turn such a thing as this to his reproach afterward; when we have to do with such men, we have need to act with particular caution.

3. He limits his refusal with a double proviso, v. 24. In making vows, we ought carefully to insert the necessary exceptions, that we may not afterward say before the angel, It was an error, Eccl. 5. 6. Abram here excepts, (1.) The food of his soldiers; they were worthy of their meat while they trod out the corn. This would give no colour to the king of Sodom to say that he had enriched Abram. (2.) The shares of his allies and confederates. Let them take their portion. Note, Those who are strict in restraining their own liberty, yet ought not to impose those restraints upon the liberties of others, nor to judge of them accordingly; we must not make ourselves the standard to measure others by. A good man will deny himself that liberty which he will not deny another, contrary to the practice of the Pharisees, Matt. 23. 4. There was not the same reason why Aner, Eshcol, and Mamre, should quit their right, that there was why Abram should. They did not make the profession that he made, nor were they, as he was, under the obligation of a vow; they had not the hopes that Abram had of a portion in the other world, and therefore, by all means, let them take their portion of this.

CHAP. XV. 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 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, v. 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, v. 2..6. 2. That he would give him Canaan for an inheritance, v. 7...21. Either an estate without an heir, or an heir without an estate, would but have been 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. FTER these things, the word of the 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 had 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 that, 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 appearance 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 then 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 neighbours' envy; I will take care of thee." Note, (1.) Where there is great faith, yet there may be many fears, 2 Cor. 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 Zion 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 1 Chron. 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, and 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 exceeding 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 exceeding great, 1 Cor. 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, 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 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 ; 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, v. 2, 5. This was that which gave occasion to this promise. The great affliction that sat heavy upon Abram, was the