Gen 15:18-21 | Clarke | STEP | Verse 18 The Lord made a covenant - כרת ברית carath berith signifies to cut a covenant, or rather the covenant sacrifice; for as no covenant was made without one, and the creature was cut in two that the contracting parties might pass between the pieces, hence cutting the covenant signified making the covenant. The same form of speech obtained among the Romans; and because, in making their covenants they always slew an animal, either by cutting its throat, or knocking it down with a stone or axe, after which they divided the parts as we have already seen, hence among the percutere faedus, to smite a covenant, and scindere faedus, to cleave a covenant, were terms which signified simply to make or enter into a covenant. From the river of Egypt - Not the Nile, but the river called Sichor, which was before or on the border of Egypt, near to the isthmus of Suez; see ; though some think that by this a branch of the Nile is meant. This promise was fully accomplished in the days of David and Solomon. See , etc., and .

Genesis 15:18-21

Verse 18

The Lord made a covenant - כרת ברית carath berith signifies to cut a covenant, or rather the covenant sacrifice; for as no covenant was made without one, and the creature was cut in two that the contracting parties might pass between the pieces, hence cutting the covenant signified making the covenant. The same form of speech obtained among the Romans; and because, in making their covenants they always slew an animal, either by cutting its throat, or knocking it down with a stone or axe, after which they divided the parts as we have already seen, hence among the percutere faedus, to smite a covenant, and scindere faedus, to cleave a covenant, were terms which signified simply to make or enter into a covenant.

From the river of Egypt - Not the Nile, but the river called Sichor, which was before or on the border of Egypt, near to the isthmus of Suez; see Jos 13:3; though some think that by this a branch of the Nile is meant. This promise was fully accomplished in the days of David and Solomon. See 2Sam 8:3, etc., and 2Chr 9:26. Verse 19

The Kenites, etc. - Here are ten nations mentioned, though afterwards reckoned but seven; see Deu 7:1; Act 13:19. Probably some of them which existed in Abram's time had been blended with others before the time of Moses, so that seven only out of the ten then remained; see part of these noticed Genesis 10.

In this chapter there are three subjects which must be particularly interesting to the pious reader. 1. The condescension of God in revealing himself to mankind in a variety of ways, so as to render it absolutely evident that he had spoken, that he loved mankind, and that he had made every provision for their eternal welfare. So unequivocal were the discoveries which God made of himself, that on the minds of those to whom they were made not one doubt was left, relative either to the truth of the subject, or that it was God himself who made the discovery. The subject of the discovery also was such as sufficiently attested its truth to all future generations, for it concerned matters yet in futurity, so distinctly marked, so positively promised, and so highly interesting, as to make them objects of attention, memory, and desire, till they did come; and of gratitude, because of the permanent blessedness they communicated through all generations after the facts had taken place.

2. The way of salvation by faith in the promised Savior, which now began to be explicitly declared. God gives the promise of salvation, and by means in which it was impossible, humanly speaking, that it should take place; teaching us, 1. That the whole work was spiritual, supernatural, and Divine; and, 2. That no human power could suffice to produce it. This Abram believed while he was yet uncircumcised, and this faith was accounted to him for righteousness or justification; God thereby teaching that he would pardon, accept, and receive into favor all who should believe on the Lord Jesus Christ. And this very case has ever since been the standard of justification by faith; and the experience of millions of men, built on this foundation, has sufficiently attested the truth and solidity of the ground on which it was built.

3. The foundation of the doctrine itself is laid in the covenant made between God and Abram in behalf of all the families of the earth, and this covenant is ratified by a sacrifice. By this covenant man is bound to God, and God graciously binds himself to man. As this covenant referred to the incarnation of Christ; and Abram, both as to himself and posterity, was to partake of the benefits of it by faith; hence faith, not works, is the only condition on which God, through Christ, forgives sins, and brings to the promised spiritual inheritance. This covenant still stands open; all the successive generations of men are parties on the one side, and Jesus is at once the sacrifice and Mediator of it. As therefore the covenant still stands open, and Jesus is still the Lamb slain before the throne, every human soul must ratify the covenant for himself; and no man does so but he who, conscious of his guilt, accepts the sacrifice which God has provided for him. Reader, hast thou done so! And with a heart unto righteousness dost thou continue to believe on the Son of God? How merciful is God, who has found out such a way of salvation by providing a Savior every way suitable to miserable, fallen, sinful man! One who is holy, harmless, undefiled, and separate from sinners; and who, being higher than the heavens, raises up his faithful followers to the throne of his own eternal glory! Reader, give God the praise, and avail thyself of the sin-offering which lieth at the door.