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15:1. There were nine successive manifestations of God to Abraham, of which this is the fifth. The phrase “the word of the Lord came” is very noteworthy as occurring first in this passage. It is found frequently afterwards throughout the Old Testament. (Cf. COMMENTS Ex. 9:20; 1 Sam. 3:1.) FROM THE This is the first occurrence of the COMMENTARIES Divine “Fear not” which is afterwards V. V. Morgan found so often as God’s message to His weary and tried servants. Either “Fear not,” or its equivalent “Be not afraid,” occurs some eighty- four times in Holy Scripture.—Griffith Thomas. V. 6. Abraham’s body and Sarah’s womb alike answered “death’?; But Jehovah is the God of resurrection, and, therefore, a “dead body” was the very thing for him to act upon. Had nature not been dead, God would have put it to death ere he could fully show himself. The imputation of righteousness to Abraham is here founded upon his believing in the Lord as the Quickener of the dead. The moment the eye of faith rests on a risen Christ, there is a triumphant answer to every question as to sin, judg ment, death, and the grave.—-C. H. M. That is, God accounted Abraham’s faith as the channel for the reception of the gift of righteousness. Notice the Old Testament allusions to the doctrine of imputation, or reckoning (Lev. 7:13; 17:4; Num. 18:27; 2 Sam. 19:19; Psalm 32:2; 106:31. See also Rom. 4 passim.) The spiritual result is described in one significant word, “righteousness.” This means the state or condition of being “right” with God, and we have here the first refer ence to this great word “righteousness” which is subse quently so characteristic of the Old Testament as well as the New Testament revelation. Abraham was originally destitute of righteousness, and is now reckoned as righteous through faith in God. This passage Is noteworthy for its first occurrences of remarkable and subsequently well-known words and phrases: (1)' “The word of the Lord came”; (2) “Fear not” ; (3) “Believed”; (4) “Counted”; (5) “Righteous ness.” It is hardly too much to say that all subsequent occurrences of these words and phrases find the key to their meaning here.—Griffith Thomas. V. 7. But, then, our chapter opens another most im portant subject to our view, namely, heirship. The ques tion of sonship and righteousness being fully settled,— divinely and unconditionally settled,—the Lord said unto Abraham, “I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.” Here comes out the great question of heirship, and the peculiar path along which the chosen heirs are to travel ere they reach the promised inheritance.—C. H. M. V. 8. And yet it must be observed that he did not re quire a sign in order to believe, but after and on account of believing. It was not faithlessness, but a desire for con firmation. He fully believed God’s Word and yet won dered how and when it would be fulfilled. This was the usual form of agreement and contract, the two parties walking in procession along the pathway just made, and thereby signifying their agreement (Jer. 34: 18 f. c.). The idea underlying this was that of a covenant by means of sacrifice (Ps. 50:5). The blood-covenant was a well-known primitive method of ratifying solemn agree ment. It, is noteworthy that God only passed through the pieces, and not Abraham as well. This clearly shows that a Di vine covenant is not a mutual agreement on equal terms between two parties, but a Divine promise assured and rati fied by means of a visible pledge of its fulfilment. This at once takes the Divine covenant out of the category of all similar human agreements. It is divinely one-sided. God promises, God gives. What, then, is man’s part in this covenant? Simply that of a recipient. God gives: Abraham takes. “What shall I render unto the Lord? . . . I will take” (Ps. 116: 12, 13). 16:5. Sarah’s motives were undoubtedly good, and we may fully believe that Abraham was actuated in the same way, and yet their actions were manifestly wrong. The end does not justify the means, whatever people may say. Evil-doing on the part of a child of God is perhaps the very worst thing that can happen, and often has very widespread effects. It has been well pointed out by a modern writer
(Rom. 4:18-20). He rejoiced to see Christ’s day (John 8:56), and it was his faith in God’s promise that justified him (Rom. 4:21, 22). Here is a great lesson. Righteousness is imputed to a man who had none of his own. He believed in God> Him self, and that God would raise up a Man. Righteousness was imparted on the basis of blood. The law of substitution is the basis of justification. Faith makes it a fact. The New Testament reveals Christ as our Substitute and faith binds us to Him. He takes our sins and imputes to us His own righteousness. We are told that peace followed Abram’s belief (15:15) «And thou shalt g’o to thy fathers in peace.” Faith is not the cause of our justification. That lies in the mercy and grace of God. But faith is the instrument that lays hold of God’s Word. Abram believed that God was able to raise up seed from a man and woman who had no son. His faith was independent of anything in him self, or anything he could do, or any sacrifice he could make. His faith was fixed upon God’s promise and he counted it as already accomplished. Note God’s order: Faith, righteousness, peace (Rom. 5:1) “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” (Rom. 4:20-25) If we desire to please God, let us believe His Word. (8) THE RATIFICATION OF THE PROMISE, “And he said, Lord God, whereby shall I know that I shall inherit it?” Abram asks how he shall know that the land shall be his. He does not doubt, but wants a sign of confirmation. God reveals to him the manner and method. GOd and Abram passed between the offerings—the two parties to the covenant. The sacrifices were of the nature and character demanded in the Tabernacle, and all pointed to Christ’s sacrifice. The ancient custom in ratifying an agreement was for the parties concerned to pass between the pieces 6f the cove nant, thus invoking judgment if they did not keep it. God’s condescension is shown in His willingness to make a cove nant and to ratify it after the manner of men. The picture suggests the darkness and bondage of Israel. The fowls—the foes of Israel. Driving them away—the fight of faith. The furnace—the affliction of Israel. The light—the Word of God. Israel’s history is typified by these symbols,—their suf fering and trial in Egypt, subjection to their' foes in Ca naan, in Babylon and in their present dispersion, (Deut. 4:20) “But the Lord hath .taken you and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day.” (1 Ki. 8:51) Their deliverance from Egypt, by Moses; from Canaan, by the judges; from Babylon, by Cyrus. Individual application: Deliverance of Jacob, after twen ty years; Joseph, from prison; Moses, after forty years. Topics for Study (1) Upon what basis does God impute righteousness? (2) What are the essentials for true worship? (3) Does God make a covenant with men now, and when? (4) What lesson can we draw from God’s appearance to Hagar?
(5) Can a man be perfect before the Lord? (6) What is the reason for loss of faith? (7) What is the great inspiration to faith? (8) How can we best manifest our faith?
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