Page:An Exposition of the Old and New Testament (1828) vol 1.djvu/131

Rh which according to the tenor of the new covenant, gives us a right to all the blessings contained in that promise. All believers are justified as Abram was, and it was his faith that was counted to him for righteousness.

7. And he said unto him, I am the that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. 8. And he said, Lord, whereby shall I know that I shall inherit it? 9. And he said unto him, Take me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon. 10. And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. 11. And when the fowls came down upon the carcases, Abram drove them away.

We have here the assurance given to Abram, of the land of Canaan for an inheritance.

I. God declares his purpose concerning it, v. 7. Observe here, Abram made no complaint in this matter, as he had done for the want of a child. Note, Those that are sure of an interest in the Promised Seed, will see no reason to doubt of a title to the promised land. If Christ is our's, heaven is our's. Observe, again, When he believed the former promise, (v. 6. ) then God explained and ratified this to him. Note, To him that has (improves what he has) more shall be given. Three things God here reminds Abram of for his encouragement concerning the promise of this good land.

1. What God is in himself: I am the Lord Jehovah; and therefore, (1.) "I may give it thee, for I am sovereign Lord of all, and have a right to dispose of the whole earth." (2.) "I can give it thee, whatever opposition may be made, though by the sons of Anak." God never promises more than he is able to perform, as men often do. (3.) "I will make good my promise to thee;" Jehovah is not a man that he should lie.

2. What he had done for Abram: he had brought him out of Ur of the Chaldees, out of the fire of the Chaldees, so some, that is, (1.) From their idolatries: for the Chaldeans worshipped the fire: or, (2.) From their persecutions. The Jewish writers have a tradition that Abram was cast into the fiery furnace for refusing to worship idols, and was miraculously delivered. It is rather a place of that name. Thence God brought him by an effectual call; brought him with a gracious violence; snatched him as a brand out of the burning. This was, [1.] A special mercy; "I brought thee, and left others, thousands, to perish there;" God called him alone, Isa. 51. 2 [2.] A spiritual mercy; a mercy to his soul, a deliverance from sin, and its fatal consequences. If God save our souls, we shall want nothing that is good for us. [3.] A fresh mercy; lately bestowed, and therefore should the mercy be affecting; as that in the preface to the commandments, I am the Lord that brought thee out of Egypt lately. [4.] A foundation mercy; the beginning of mercy, peculiar mercy to Abram, and therefore a pledge of further mercy, Isa. 66. 9. Observe how God speaks of it as that which he gloried in, I am the Lord that brought thee out. He glories in it as an act both of power and grace; compare Isa. 29. 22, where he glories in it, long afterward. Thus saith the Lord who redeemed Abram, redeemed him from sin.

3. What he intended to do yet further for him; "I brought thee hither, on purpose to give thee this land to inherit it, not only to possess it, but to possess it as an inheritance, which is the sweetest and surest title." Note, (1.) The providence of God has secret but gracious designs in all its various dispensations toward good people; we cannot conceive the projects of providence, till the event shows them in all their mercy and glory. (2.) The great thing God designs in all his dealings with his people, is, to bring them safe to heaven. They are chosen to salvation, (2 Thess. 2. 13.) called to the kingdom, (1 Thess. 2. 12.) begotten to the inheritance, (1 Pet. 1. 3, 4.) and by all made meet for it, Col. 1. 12, 13. 2 Cor. 4. 17.

II. Abram desires a sign, v. 8, Whereby shall I know that I shall inherit it? This did not proceed from distrust of God's power, or promise, as that of Zecharias; but he desired this, 1. For the strengthening and confirming of his own faith; he believed, (v. 6.) but here he prays, Lord, help me against ''my unbelief. Now'' he believed, but he desired a sign to be treasured up against an hour of temptation, not knowing how his faith might, by some event or other, be shocked and tried. Note, We all need, and should desire, helps from heaven for the confirming of our faith, and should improve sacraments, which are instituted signs for that purpose. See Judg. 6. 36..40. 2 Kings 20. 8..10. Isa. 7. 11, 12. 2. For the ratifying of the promise of his posterity, that they also might be brought to believe it. Note, Those that are satisfied themselves, should desire that others also might be satisfied, of the truth of God's promises. John sent his disciples to Christ, not so much for his own satisfaction as for their's, Matt 11. 2. 3. Canaan was a type of heaven. Note, It is a very desirable thing to know that we shall inherit the heavenly Canaan, that is, to be confirmed in our belief of the truth of that happiness, and to have the evidences of our title to it more and more cleared up to us.

III. God directs Abram to make preparations for a sacrifice, intending by that to give him a sign, and Abram makes preparation accordingly, v. 9..11, Take me an heifer, &c. Perhaps Abram expected some extraordinary sign from heaven; but God gives him a sign upon a sacrifice. Note, Those that would receive the assurances of God's favour, and would have their faith confirmed, must attend instituted ordinances, and expect to meet with God in them. Observe, 1. God appointed that each of the beasts used for this service should be three years old, because then they were at their full growth and strength. God must be served with the best we have, for he is the best. 2. We do not read that God gave Abram particular directions how to manage these beasts and fowls, knowing that he was so well versed in the law and custom of sacrifices, that he needed not any particular directions; or, perhaps, instructions were given him, which he carefully observed, though they are not recorded: at least, it was intimated to him, that they must be prepared for the solemnity of ratifying a covenant; and he well knew the manner of preparing them. 3. Abram took as God appointed him, though as yet he knew not how these things should become a sign to him. This was not the first instance of Abram 's implicit obedience. He divided the beasts in the midst, according to the ceremony used in confirming covenants, (Jer. 34. 18, 19.) where it is said, They cut the calf in twain and passed between the parts. 4. Abram having prepared according to God's appointment, now set himself to wait for the sign God might give him by these, like the prophet upon his watch-tower, Hab. 2. 1. While God's appearing to own his sacrifice, was deferred, Abram continued waiting, and his expectations were raised by those delays; when the fowls came down upon