Parashas Lech Lecha
Genesis 12:1 – 17:27
Please Pray this prayer
before reading
In the name of Yahushua
Our Messiyah,
I pray for the Spirit of
Understanding
The Spirit pf Knowledge and
The Spirit of Wisdom
As I read through this
Parasha
That the Truth of the Torah
may
Come forth. Amen
This portion of Lech Lecha helps us to understand
that we have been mistaken about what we should desire for our lives. We must
ask not for a life of ease, but for the ability to strive tirelessly against
obstacles or situation that impede our spiritual progress and for the
opportunity to do so succesfully. To run against the current doesn’t have to be
discouraging. It can be ingorating and exhilarating and inspiriting. This is
the gift on the Shabbat for Lech Lecha.
When The CREATOR asked Abrahan to set out for the Promise Land
Kabbalah teaches us that those who are connected to
the Light of the CREATOR possess this quality of constant striving. We can see
indicators of this in the CREATOR’S esteem for Abraham. The Midrash says that
the CREATOR called Abraham “Yedidi” My
best friend, and Avraham Ohavi, Abraham my beloved. ABBA YAHVEH
connection to Abraham was so strong because HE knew that Abraham would strive
to accomplish his sixth days of Creation. Meaning whatever tast he took on,
regardless of its difficulty.
There was no shortage of difficulties, from the
moment Abraham left Ur on his way to canaan. His Father died on the way; He
went down to Egypt; his wife was taken away from him; I am almost sure that
there were other problem that was not describe in Torah.
Most of us are nowhere close to Abraham level of
faith, because of the lack of spiritual focus in our lives. Most of us would be
overwhelmed by the thought of living like Abraham, that is why we do not
attained the same level of spiritual success.
Fortunately, every Shabbat, but mostly on the
Shabbat of Lech Lecha, we have an opportunity to pray for the ability to strive
tirelessly against all obstacles, for the fortitude of Abraham. First we must
desire it, and then we must pray for it. Like Noah, if we do not ask for it, it
will not be given to us.
The Spirit of Abraham changes the way we think about
our soiritual goal. Most of us see the goal of spiritual life as an easy,
endless connection to the CREATOR. This, however was not what Abraham sought;
he sought tirelessly to fulfill his ultimate objective, knowing that there
would be nothing easy about his journey. Abraham knew and I also would like you
also to know that you did not come into this world to work hard for physical
things, but to achieved spiritual maturity.
Gold is not purified without going through the fire.
Be enthusiasm with your journey, remember that like Messiyah we too mush show
ourselves approved, and faithfull. If an angel comes to help you with your
journey, how many of us would drive the angel away? Abraham was faced with
famine in Egypt, he was not angry and did not complain. He was excited to wake
up each and every day and push on. Let this sense of enthusiasm for the
struggle permeates the Shabbat of Lech Lecha, regardless of what famine you may
be in.
This Parashas called Lech Lecha like the two
previous Parashas it is the third Parashas and it describes a new beginning. It
is and it will always be EL YAHVEH’s desire to create perfect sons. A perfect
son is one who EL YAHVEH has established a Covenant with. This Parashas describe
a fresh new start for mankind: the story of Abraham and His descendants the
people of faith.
The first two millennium from creation were the Era of Desolation.
Adam had falled, due to the deception of the Adversery, Abel had become a
murderer, idolatry had been reintroduced to the world, ten dismal generations
had been wasted away by the deluge, and the ten generations from Noah had also
fallen.
Abraham was born in the year 1948 from Creation. In the year 2,000,
four years after the Dispersion and six years before the death of Noah, He
started to influence his disciples to call on the Name of YAHVEH.
With the emergence of Abraham, the Era of Desolation had come to
an end and the new Era of calling on the true Name of YAHVEH was at hand. With
Abraham calling on the Sacred Name of YAHVEH, it began a profound change in the
spiritual make up of humanity. The Plan of Creation was for YAHVEH Name to be
manifested in the World, and for all of humanity to have an equal share in
fulfilling the Divine mission and for the Word to be established in them.
Gen 12:1 Now YAHVEH said to Avram, "Get yourself out of your
country, away from your kinsmen and away from your father's house, and go to
the land that I will show you. – In this verse we have the call by which Abram to be removed out of
homeland, his native Ur of the Chaldea into the land of promise, which was
designed both to try his faith and obedience and also to separate him and set
him apart for YAHVEH, and for special services and favors which were further
designed.
The conditions of
this call, is somewhat helped to the knowledge of Stephen’s speech, Acts 7:2,
where we are told, that the EL of glory
appeared to him to give him this call, He appeared in such a displays of HIS
glory that it left Abram no room to doubt the Divine authority of this call. YAHVEH
spoke to him afterwards in divers’ manners; but this first time, when the
correspondence was to be settled, he appeared to him as the EL of GLORY,
and spoke to him.
This call was given
to Abram in Mesopotamia, before he dwelt in Charran; therefore we rightly read
it, YAHVEH, had said unto Abram, namely, in Ur of the
Chaldees; and, in obedience to this call, as Stephen further relates the story
(Acts 7:4), he came out of the land of
the Chaldeans, and dwelt in Charran, or Haran, about five years, and thence,
when his father was dead, Abram got a new command, pursuant to the
former, YAHVEH removed him into the land of Canaan. Some think that Haran was
in Chaldea, and so was a part of Abram’s country, or that Abram, having staid
there five years, began to call it his country, and to take root there, till YAHVEH
let him know this was not the place he was intended for.
When we are called,
we like Abram will not get to our promise land immediately, as most people
believe. There is a lot for Abram to learn before he like us, enter our promise
land.
Because YAHVEH loves
us, and has mercy in store for us, HE will not allow us to take up our rest any
where short of Canaan, but will graciously repeat HIS calls, till the good work
HE begun is is completed, and our souls repose in HIM alone. In the call itself,
we have a precept and a promise.
Get thee out of
thy country, get thee out of your
present world system Abram. By this precept he was tried whether Abram like us
today, loved his native soil and dearest friends, and whether he could
willingly leave all, to go along with YAHVEH. His country had become
idolatrous, his kindred and his father’s house were a constant temptation to
him, and he could not continue with them without danger of being infected by
them; therefore Get thee out, Get thee gone, with all speed, escape
for thy life, look not behind thee, ch. 19:17.
Those that are in a
sinful state are concerned to make all possible haste out of it. Get out for
thyself (so some read it), that is, for thy own good. Those who leave their
sins, and turn to YAHVEH, will themselves be cloth with unspeakable gainers by
the change, Prov. 9:12. This command which YAHVEH gave to Abram is much the
same with the Gospel call by which all the spiritual seed of faithful Abram are
brought into covenant with EL YAHVEH.
For, natural
affection must give way to divine grace. Our country is dear to us, our kindred
dearer, and our father’s house dearest of all; and yet they must all be hated
(Lu. 14:26), that is, we must love them less than Messiyah, hate them in
comparison with Him, and, whenever any of these come in competition with him,
they must be postponed, and the preference given to the will and honor of
Messiyah Yahushua.
Sin, and all the
occasions of it, must be forsaken, and particularly bad company; we must
abandon all the idols of iniquity which have been set up in our hearts, and get
out of the way of temptation, plucking out even a right eye that leads us to
sin (Mt. 5:29), willingly parting with that which is dearest to us, when we
cannot keep it without hazard of our integrity. Those that resolve to keep the
commandments of YAHVEH must quit the society of evil doers, Ps. 119:115; Acts
2:40.
The world, the church, and all our enjoyments in it, must be
looked upon with a holy indifference and contempt; we must no longer look upon
it as our country, or home, but as our inn, and must accordingly separate
ourselves from it and live above it.
By this precept
Abram was tried whether he could trust YAHVEH further than he saw HIM; for
Abram as we must leave our own country, to go to a land that YAHVEH would
show us. He does not say, "It is a land that I will give thee,’’ but
merely, "a land that I will show thee.’’ Nor does YAHVEH tell Abram what
land it was, nor what kind of land; but Abram like us must follow YAHVEH with
an implicit faith, and take YAH’s Word for it, in the general, though he had no
particular securities given him that he should be no loser by leaving his
country, to follow YAHVEH.
Those that will deal
with YAHVEH must deal upon trust; we must quit the things that are seen for
things that are not seen, and submit to the sufferings of this present time in
hopes of a glory that is yet to be revealed (Rom. 8:18); for it doth not yet
appear what we shall be (1 John 3;2), any more than it did to Abram, when YAHVEH
called him to a land HE would show him, so teaching him to live in a continual
dependence upon HIS direction, and with his eye ever towards YAHVEH.
Gen 12:2 I will make of you a great nation, I will bless you, and I
will make your name great; and you are to be a blessing. – Here is an encouraging promise. All YAH’s precepts
are attended with promises to be obedient. When YAHVEH makes HIMSELF known also
as a rewarder: if we obey HIS command, YAHVEH will not fail to perform the promise.
Here are six promises:
1.
I will make
of thee a great nation. When YAHVEH
took Abram from his own people, YAHVEH promised to make him the head of
another; YAHVEH cut him off from being the branch of a wild olive, to make him
the root of a good olive. This promise was,
2.
A great relief to Abram’s burden; for he had
now no child. YAHVEH knows how to suit HIS favors to the wants and necessities
of his children. He that has a plaster for every sore will provide one for that
first which is most painful.
3.
A great trial
to Abram’s faith; for his wife had been long barren, so that, if he believe, it
must be against hope, and his faith must build purely upon that power which can
out of stones raise up children unto Abraham, and make them a great nation.
YAHVEH makes nations: by him they are born at once (Isa. 66:8), and he
speaks to build and plant them, Jer. 18:9. And, if a nation be made great in
wealth and power, it is YAHVEH that makes it great.
4.
YAHVEH can
raise great nations out of dry ground, and can make a little one to be a
thousand.
5.
I will
bless thee, either particularly
with the blessing of fruitfulness and increase, as he had blessed Adam and
Noah, or, in general, "I will bless thee with all manner of
blessings, both of the upper and the nether springs. Leave thy father’s house,
and I will give thee a father’s blessing, better than that of they
progenitors.’’ Obedient believers will be sure to inherit the blessing.
6.
I will make
thy name great. By deserting his
country, he lost his name there. "Care not for that,’’ says YAHVEH,
"but trust me, and I will make thee a greater name than ever thou couldst
have had there.’’ Having no child, he feared he should have no name; but YAHVEH
will make him a great nation, and so make him a great name. YAHVEH is the
fountain of honor, and from HIM promotion comes, 1 Sa. 2:8. The name of a
mature obedient believers shall certainly be celebrated and made great. The
best report is that which the elders obtained by faith, Heb. 11:2.
Gen 12:3 I will bless those who bless you, but I will curse anyone who
curses you; and by you all the families of the earth will be blessed."
Thou shalt be a blessing; that is, - "Our happiness like Abram’s shall be an example of happiness
forever, so that those who would bless their friends shall only pray that YAHVEH
would make them like Abram;’’ as Ruth 4:11. YAH’s dealings with mature
believers are so kind and gracious that we need not desire for ourselves or our
friends to be any better dealt with: to have YAHVEH for our friend is
blessedness enough.
"Thy life shall be a blessing to the
places where thou shalt sojourn.’’ Good men are the blessings of their country,
and it is their unspeakable honor and happiness to be made so. I will bless
those that bless thee and curse him that curseth thee. This made it a kind
of a league, offensive and defensive, between YAHVEH and Abram. Abram heartily
espoused YAH’s cause, and here YAHVEH promises to interest HIMSELF in his. YAHVEH
promises to be a friend to his friends, to take kindnesses shown to him as done
to HIMSELF, and to recompense them accordingly. YAHVEH will take care that none
be losers, in the long run, by any service done for his people; even a cup of
cold water shall be rewarded.
He promises to appear
against Abram’s enemies. There were those that hated and cursed even Abram
himself; but, while their causeless curses could not hurt Abram, YAH’s
righteous curse would certainly overtake and ruin them, Num. 24:9. This is a
good reason why we should bless those that curse us, because it is enough that YAHVEH
will curse them, Ps. 38:13–15.
In thee shall all the
families of the earth be blessed.
This was the promise that crowned all the rest; for it points at the Messiyah
Yahushua, in whom all the promises are yea and amen.
(1.) Messiyah Yahushua is
the great blessing of the world, the greatest that the world was blessed with.
He is a family blessing, by Him salvation is brought to the house (Lu. 19:9);
when we reckon our family blessings, let us put Messiyah in the the first place, as the blessing of
blessings. But how are all the families of the earth blessed in Messiyah, when
so many are strangers to him? Answer.
All that are blessed are blessed in Him, Acts 4:12. All that believe, of what
family soever they shall be, shall be blessed in him. Some of all the families
of the earth are blessed in him. There are some blessings which all the
families of the earth are blessed with in Messiyah; for the gospel salvation is
a common salvation, Jude 3.
(2.) It is a great honor
to be related to Messiyah; this made Abram’s name great, that the Messiah was
to descend from his loins, much more than that he should be the father of many
nations. It was Abram’s honor to be his father by nature; it will be ours to be
his brethren by grace, Mt. 12:50.
Gen 12:4 So Avram went, as YAHVEH had said to him, and Lot went with him. Avram was 75 years old when he left
Haran. – Here is,
Abraham’s removal out of his native country, out of Ur, Outercourt first and
afterwards out of Haran, the Holy Place, in compliance with the call of YAHVEH:
So Abram departed; he was not disobedient to the heavenly vision, but
did as he was bidden, not conferring with flesh and blood, Gal. 1:15, 16. His
obedience was speedy and without delay, submissive and without dispute; for he went
out, not knowing whither he went (Heb. 11:8), but knowing whom he followed
and under whose direction he went. Therefore ABBA YAHVEH called him,
Isa. 41:2.
His age when he
removed: he was seventy-five years old, an age when he should rather
have had rest and settlement; but, if YAHVEH will have him to begin the world
again now in his old age, he will submit. Here is an instance of an old
convert.
Those who are
connected to the Light of the CREATOR posses this ability to constant striving.
We can see sign of this in the CREATOR’S regard for Abraham. The CREATOR called
Abraham “Yedidi,” My Best friend, and
Avraham Obavi Abraham, MY Beloved. The Creator connection
to Abraham because HE knew that Abraham would strive to accomplish whatever
task he took on, regardless of its difficulty.
Gen 12:5 Avram took his wife Sarai, his brother's son Lot, and all
their possessions which they had accumulated, as well as the people they had
acquired in Haran ; then they set out for the land of Kena'an
and entered the land
of Kena'an
He took his wife, and his
nephew Lot , came with him; not by force and
against their wills, but by persuasion. Sarai, his wife, would be sure to go
with him; YAHVEH had joined them together, and nothing should put them apart.
If Abram leave all, to follow YAHVEH, Sarai will leave all, to follow Abram,
though neither of them knew where. It was a mercy to Abram to have such a
companion in his journey, a help mate for him.
It is very comfortable when
husband and wife agree to journey together in the way to heaven. Lot also, his
kinsman, was influenced by Abram’s good example, who was perhaps his guardian
after the death of his father, and he was willing to go along with him too.
Those that go to Canaan need not go alone, for, though few find the strait
gate, blessed be YAHVEH, some do; and it is our wisdom to go with those with
whom YAHVEH is (Zec. 8:23), wherever they go.
They took all their belongings
with them, all their substance and movable goods, that they had
gathered. They would give up their all, to be at YAHVEH’s disposal, they would
keep back no part of the price, but venture all in one foundation, knowing it
was a good resting place.
They would furnish
themselves with only that which was requisite, both for the service of YAHVEH
and the supply of their family, in the country where they were going. For Abram
have thrown away his substance, because YAHVEH had promised to bless him, would
have been to tempt YAHVEH, not to trust him.
They would not be
under any temptation to return; therefore they leave a hoof nor a shoe behind,
lest that should make them mindful of the country from which they came out.
They took with them
the souls that they had gotten, that is: The servants they had bought,
which were part of their substance, are called souls, to remind masters
that their poor servants have souls, precious souls, which they ought to take
care of and provide spiritual food convenient for. The proselytes they had
made, and persuaded to attend the worship of the true Elohim, and to go with
them to Canaan : the souls which (as one of the
rabbin expresses it) they had gathered under the wings of the divine
Majesty.
Those who decide to
follow EL YAHVEH themselves should do all they can to bring others to serve and
follow him too. These souls they are said to have gained. We must reckon
ourselves truly bless if we can but win souls to Messiyah. Here is their happy
arrival at their journey’s end: They went forth to the land
of Canaan ; so they did before (ch.
11:31), they were obviously held on their way, and, by the good hand of their
EL was upon them, to the land of Canaan they came, with a fresh revelation they
were told that this was the land YAHVEH promised to show them. They were not
discouraged by the difficulties they met with on their way, nor diverted by the
delights they met with, but pressed forward.
1. Those that set out for
the Kingdom of heavens must persevere to the end, still reaching forth to those
things that are before.
2. That which we
undertake in obedience to YAH’s command, and a humble attendance upon HIS
providence, will certainly succeed, and end with comfort at last.
Gen 12:6 Avram passed through the land to the place called Sh'khem,
to the oak of Moreh. The Kena'ani were then in the land. - One
would have expected that Abram having had such an extraordinary call to Canaan by
some great event welcoming event would have followed upon his arrival there,
that he would have been introduced with all possible marks of honor and
respect, and that the kings of Canaan should immediately have surrendered their
crowns to him, and show Abram some honor. But no; he comes not with
observation, little notice is taken of him, for still YAHVEH will have him to
live by faith, and to look upon Canaan, even when he was in it, as a land of
promise; therefore observe here,
How little comfort
he had in this new land he came to; for,
1. The Canaanite
was then in the land. He found the country peopled and possessed by
Canaanites, who were likely to be but bad neighbors and worse landlords; and,
for aught that appears, he could not have ground to pitch his tent on but by
their permission. The accursed Canaanites seemed to be in better circumstances
than blessed Abram. The children of this world have commonly more of it than
YAH’s children.
2. He passed
through the land, verse 6. He removed to a mountain, verse 8. He journeyed,
going on still, verse 9.
Sometimes it is the
lot of good men to be unsettled, and obliged often to remove their habitation. David
had his wanderings, his fittings, Ps. 56:8.
Our removes in this
world are often into various conditions. Abram sojourned, first in a plain
verse 6, then in a mountain, verse 8. YAHVEH has set the one over-against the
other.
All good people must
look upon themselves as strangers and sojourners in this world, and by faith
sit loose to it as a strange country. So Abram did, Heb. 11:8–14.
While we are here in
this present state, we must be journeying, and going on still from strength to
strength, as having not yet attained.
How much comfort he
had in the EL he followed; when he could have little satisfaction in converse
with the Canaanites whom he found there, he had abundance of pleasure in
communion with that YAHVEH who brought him thither, and did not leave him.
Communion with YAHVEH is kept up by the word and by prayer, and by these,
according to the methods of that dispensation, Abram’s communion with YAHVEH
was kept up in the land of his pilgrimage.
The Canaanites is
symbolic to the sons of darkness who still exist in the heavens those who
follow Lucifer in the rebellion. We are the one who will replace them when the
Kingdom of the Heavens is restored. Every human been who live have the
responsibility to live in the Kingdom to come, this is the whole purpose of creation,
all the stories in Torah alluded to this goal.
Gen 12:7 YAHVEH appeared to Avram and said,
"To your descendants I will give this land." So he built an altar
there to YAHVEH, who had appeared to him. – YAHVEH appeared to Abram, probably in a vision, and spoke
to him good, comfortable words: Unto thy seed will I give this land.
No place nor
condition of life can shut us out from the comfort of YAH’s gracious visits.
Abram is a sojourner, unsettled among Canaanites; and yet here also he meets
with him that lives and sees him. Enemies may part us and our tents, us and our
altars, but not us and our Elohim.
With respect to
those that faithfully follow YAHVEH in a way of duty, though HE leads them from
their friends, HE will make up that loss by HIS gracious appearances to them.
YAH’s promises are
sure and satisfying to all those who conscientiously observe and obey his
precepts; and those who, in compliance with YAH’s call, leave or lose any thing
that is dear to them, shall be sure of something else abundantly better in lieu
of it. Abram had left the land of his nativity: "Well,’’ says YAHVEH,
"I will give thee this land,’’ Mt. 19:29.
YAHVEH reveals
HIMSELF and HIS favors to HIS people by degrees; before HE had promised to show
him this land, now to give it to him: as grace is growing, so is
comfort.
It is comfortable to
have land of YAHVEH
Mercies to the
children are mercies to the parents. "I will give it, not to thee, but to
thy seed;’’ it is a grant in reversion to his seed, which yet, it should seem,
Abram understood also as a grant to himself of a better land in reversion, of
which this was a type; for he looked for a heavenly country, Heb. 11:16.
Gen 12:8 He left that place, went to the hill east of Beit-El and pitched
his tent. With Beit-El to the west and 'Ai to the east, he built an altar there
and called on the name of YAHVEH. – Abram attended on YAHVEH in his instituted
ordinances. He built an altar unto EL YAHVEH who appeared to him, and called
on the name of EL YAHVEH. Now consider this, as done upon a special
occasion. When YAHVEH appeared to him, then and there he built an altar, with
an eye to YAHVEH who appeared to him. He returned YAH’s visit, and kept up his
correspondence with heaven, as one that resolved it should not fail on his
side; he acknowledged, with thankfulness, YAH’s kindness to him in making him
that gracious visit and promise; and thus he testified his confidence in and
dependence upon the Word which YAHVEH had spoken. An active believer can heartily bless YAHVEH
for a promise the performance of which HE does not yet see, and build an altar
to the honor of YAHVEH who appears to him, though he does not yet appear for
him.
Gen 12:9 Then Avram traveled on, continuing toward the Negev .
- As
his constant practice, whithersoever he removed. As soon as Abram had got to
Canaan, though he was but a stranger and sojourner there, yet he set up, and
kept up, the worship of YAHVEH in his family; and wherever he had a tent YAHVEH
had an altar, and that an altar sanctified by prayer. For he not only minded
the ceremonial part of religion, the offering of sacrifice, but made conscience
of the natural duty of seeking to his EL, and calling on his name, that
spiritual sacrifice with which YAHVEH is well pleased. He preached concerning
the name of YAHVEH, that is, he instructed his family and neighbors in the
knowledge of the true Elohim and his holy Name. The souls he had gotten in Haran
Those that would approve
themselves the children of faithful Abram, and would inherit the blessing of
Abram, must make conscience of keeping up the solemn worship of YAHVEH,
particularly in their families, according to the example of Abram. The way of
family worship is a good old way, is no novel invention, but the ancient usage
of all the saints. Abram was very rich and had a numerous family, was now
unsettled and in the midst of enemies, and yet, wherever he pitched his tent,
he built an altar. Wherever we go, let us not fail to take our religion along
with us.
Gen 12:10 But there was a famine in the land, so Avram went down into
Egypt
Gen 12:11 When he came close to Egypt and was about to enter, he said to
Sarai his wife, "Here now, I know that you are a good-looking woman; - A great fault which Abram was guilty of, in denying
his wife, and pretending that she was his sister. The scripture is impartial in
relating the misdeeds of the most celebrated saints, which are recorded, not
for our imitation, but for our admonition, that he who thinks he stands may
take heed lest he fall.
His fault was dissembling
his relation to Sarai, equivocating concerning it, and teaching his wife, and
probably all his attendants, to do so too. What he said was, in a sense, true
(ch. 20:12), but with a purpose to deceive; he so concealed a further truth as
in effect to deny it, and to expose thereby both his wife and the Egyptians to
sin.
Abram had what I would
called a logical reason to make that statement, however it could have led to a
more serious consequence. When the Christian church decided to institute
marriage, because they taught that the Torah requirement of the bride price did
no lend credence to the honor of women, they were in-effect creating a scenario
where adultery is practice.
From the very beginning
of the journey to Canaan , Abraham ran into
difficulties. He went down to Egypt, where there was a famine in the land, it
was bad enough, when Abraham entered Egypt the World, His wife Sarah was taken
from him and delivered to the Pharaoh so that he might enjoy the pleasure of her beauty.
Gen 12:12 so that when the Egyptians see you, they will say, 'This is his
wife,' and kill me but keep you alive. - In this verse we learn that even great men do
make choice to protect themselves from the world. I will not preach on this
topic for the world will be against me. That
which was at the bottom of it was a self preservation mentality! Some of the Egyptians would be so charmed with the beauty
of Sarai “the Church” that, if they should know he was her husband, they would
find some way or other to embrace her, by they might marry her. He presumes
they would rather be guilty of murder than adultery, such a heinous crime was
it then accounted and such a sacred regard was paid to the marriage bond; hence
he infers, without any good reason, They will kill me.
Gen 12:13 Please say that you are my sister, so that it will go well with me
for your sake, and so that I will stay alive because of you."
- The fear of man brings a snare, and
many are driven to sin by the dread of death, Lu. 12:4, 5. The grace Abram was
most eminent for was faith; and yet he fell through unbelief and distrust of
the divine Providence
Gen 12:14 When Avram entered Egypt Egypt
Gen 12:15 Pharaoh's princes saw her and commended her to Pharaoh, so the
woman was taken into Pharaoh's house. - They recommended her to the king, and she was
presently taken into Pharaoh’s house, as Esther into the seraglio of Ahasuerus
(Esth. 2:8), in order to her being taken into his bed. Now we must not look
upon Sarai as standing fair for preferment, but as entering into temptation;
and the occasions of it were her own beauty (which is a snare to many) and
Abram’s equivocation, which is a sin that commonly is an inlet to much sin.
Gen 12:16 He treated Avram well for her sake, giving him sheep, cattle, male
and female donkeys, male and female slaves, and camels. - While Sarai was in no physical danger, she was is
spiritual danger, Abram fared the better for her sake. Pharaoh gave him sheep,
oxen, etc. To gain his consent, that he might the more readily prevail with her
whom he supposed to be his sister, this was the bride price. We cannot think
that Abram expected this when he came down into Egypt
In describing Abraham
journey through life, we can used the metaphor of running against a mighty
running river with Crocodile chasing after us. This is a good way to view our
own spiritual experience. To be like Abraham spiritually is to ask ourselves, “am I throwing myself into the rushing river”
Am I willing to continue on and on as the raging water thrush against us, or
are we will to be swept away by its relentless current.
Gen 12:17 But YAHVEH inflicted great plagues on Pharaoh and his household
because of Sarai Avram's wife. -
The deliverance of Sarai from
this danger. For if YAHVEH did not deliver us, many a time, by prerogative, out
of those straits and distresses which we bring ourselves into by our own sin
and folly, and which therefore we could not expect any deliverance from by
promise, we should soon be ruined, nay, we should have been ruined long before
this. He deals not with us according to our deserts.
YAHVEH chastised
Pharaoh, and so prevented the progress of his sin. Those are happy
chastisements that hinder us in a sinful way, and effectually bring us to our
duty, and particularly to the duty of restoring that which we have wrongfully
taken and detained.
Not Pharaoh only,
but his house, was plagued, probably those princes especially that had
commended Sarai to Pharaoh. Partners in sin are justly made partners in the
punishment. We are not told particularly what these plagues were; but doubtless
there was something in the plagues themselves, or some explication added to
them, sufficient to convince them that it was for Sarai’s sake that they were
thus plagued.
Gen 12:18 Pharaoh called Avram and said, "What is this that you have
done to me? Why didn't you tell me that she was your wife? – Pharaoh reproved Abram, and then dismissed him with
respect. The reproof was calm, but very just: What is this that thou hast done?
What an improper thing! How unbecoming a wise and good man!
If those that profess
religion do that which is unfair and disingenuous, especially if they say that
which borders upon a lie, they must expect to hear of it, and have reason to
thank those that will tell them of it. We find a prophet of the Lord justly
reproved and upbraided by a heathen ship-master, Jon. 1:6.
Pharaoh reasons with him:
Why didst thou not tell me that she was thy wife? intimating that, if he had known
this, he would not have taken her into his house. It is a fault too common
among good people to entertain suspicions of others beyond what there is cause
for. We have often found more of virtue, honor, and conscience, in some people
than we thought they possessed; and it ought to be a pleasure to us to be thus
disappointed, as Abram was here, who found Pharaoh to be a better man than he
expected. Charity teaches us to hope the best.
Gen 12:19 Why did you say, 'She is my sister,' so that I took her to be my
own wife? Now therefore, here is your wife! Take her, and go away!"
– The dismission was kind and very
generous. He restored him his wife without offering any injury to her honor: Behold
thy wife, take her. A man’s wife is
she who he is having sexual intercourse with, it is not she who he take before
a priest.
Those that would prevent
sin must remove the temptation, or get out of the way of it. He also sent him
away in peace, and was so far from any design to kill him, as he apprehended,
that he took particular care of him. We often perplex and ensnare ourselves
with fears which soon appear to have been altogether groundless. We often fear
where no fear is. Pharaoh knew the penalty of having sex with a next man’s
wife.
Gen 12:20 So Pharaoh gave orders concerning him to his men, and they sent
him on his way with his wife and everything he had. – We fear the fury of the oppressor, as though he were
ready to destroy, when really there is no danger, Isa. 51:13. It would have
been more for Abram’s credit and comfort to have told the truth at first; for,
after all, honesty is the best policy.
Pharaoh commanded his men
concerning Abraham, that is, He charged them not to injure him in any
thing. It is not enough for those in
authority to do no hurt themselves, but they must restrain their servants, and
those about them, from doing hurt.
He appointed them, when
Abram was disposed to return home after the famine, to conduct him safely out
of the country, as his convoy. Probably he was alarmed by the plagues verse 17,
and inferred from them that Abram was a particular favorite of Heaven, and
therefore, through fear of their return, took special care he should receive no
injury in his country.
YAHVEH has often raised
up friends for his people, by making men know that it is at their peril if they
hurt them. It is a dangerous thing to offend Messiyah’s little ones. Mt. 18:6.
To this passage, among others, the Psalmist refers, Ps. 105:13–15, He reproved
kings for their sakes, saying Touch not my anointed. Perhaps if Pharaoh had not
sent him away, he would have been tempted to stay in Egypt
Sometimes YAHVEH makes
use of the enemies of his people to convince them, and remind them, that this
world is not their rest, but that they must think of departing.
Lastly, Observe a
resemblance between this deliverance of Abram out of Egypt and the deliverance
of his seed thence: 430 years after Abram went into Egypt on occasion of a
famine they went thither on occasion of a famine also; he was fetched out with
great plagues on Pharaoh, so were they; as Abram was dismissed by Pharaoh, and
enriched with the spoil of the Egyptians, so were they. For YAH’s care of HIS
people is the same yesterday, to-day, and for ever!
This scenario with his
wife and Pharaoh was to create a situation where Abram would leave Egypt
Chapter 13
In this chapter we have a
further account concerning Abram.
I. In general, of his
condition and behavior in the land of promise, which was now the land of his
pilgrimage.
1. His removes verse 1,
3, 4, 18.
2. His riches verse
2.
3. His devotion verse 4,
18.
II. A particular account
of a quarrel that happened between him and Lot .
1. The unhappy occasion
of their strife verse 5, 6.
2. The parties concerned
in the strife, with the aggravation of it verse 7.
I.
The making up
of the quarrel, by the prudence of Abram verse 8, 9.
IV. Lot’s departure from
Abram to the plain of Sodom verse 10–13.
V. YAH’s appearance to
Abram, to confirm the promise of the land
of Canaan
Gen 13:1 Avram went up from Egypt
- he, his wife and everything he had, and Lot with him - into the Negev . - Here
is Abram’s return out of Egypt Canaan .
Though there may be occasion to go sometimes into places of temptation, yet we
must hasten out of them as soon as possible. See Ruth 1:6.
Gen 13:2 Avram became wealthy, with much cattle, silver and gold. – His wealth: He was very rich. He was very heavy,
so the Hebrew word signifies; for riches are a burden, and those that will
be rich do but load themselves with thick clay, Hab. 2:6. There is a burden
of care in getting them, fear in keeping them, temptation in using them, guilt
in abusing them, sorrow in losing them, and a burden of account, at last, to be
given up concerning them.
Great possessions do
but make men heavy and unwieldy. Abram was not only rich in faith and good
works, and in the promises, but he was rich in cattle, and in silver and
gold. YAHVEH, in HIS providence, sometimes makes good men rich men, and
teaches them how to abound, as well as how to suffer want.
The riches of good
men are the fruits of YAH’s blessing. YAHVEH has said to Abram, I will bless
thee; and that blessing made him rich without sorrow, Prov. 10:22.
True piety will very well consist with great
prosperity. Though it is hard for a rich man to get to heaven, yet it is not
impossible, Mk. 10:23, 24. Abram was very rich and yet very religious. Nay, as
piety is a friend to outward prosperity (1 Tim. 4:8), so outward prosperity, if
well-managed, is an ornament to piety, and furnishes an opportunity of doing so
much the more good.
Gen 13:3 As he went on his travels from the Negev ,
he came to Beit-El, to the place where his tent had been at the beginning,
between Beit-El and 'Ai, -
His removal to Beth-e. Thither
he went, not only because there he had formerly had his tent, and he was
willing to go among his old acquaintance, but because there he had formerly had
his altar: and, though the altar was gone (probably he himself having taken it
down, when he left the place, lest it should be polluted by the idolatrous
Canaanites), yet he came to the place of the altar, either to revive the
remembrance of the sweet communion he had had with YAHVEH in that place, or
perhaps to pay the vows he had there made to YAHVEH when he undertook his
journey into Egypt.
Many times as Abram also
did he return to the place he was spiritually before. Care must be taken that
we do not take two spiritual steps forward, and six back, that we may not past
by the same spiritual Altar we were before.
Long afterwards YAHVEH
sent Jacob to this same place on that errand (ch. 35:1), Go up to Bethel
Gen 13:4 where he had first built the altar; and there Avram called on the
name of YAHVEH. - His devotion
there. His altar was gone, so that he could not offer sacrifice; but he
called on the name of YAWVEH, as he had done, ch. 12:8. All YAH’s people
are praying people. You may as soon find a living man without breath as a
living Yisrael without prayer.
Those that would approve
themselves upright with their Elohim must be constant and persevering in the
services of religion. Abram did not leave his religion behind him in Egypt
When we cannot do what
we would we must make conscience of doing what we can in the acts of
devotion. When we want an altar, let us not be wanting in prayer, but, wherever
we are, call on the name of YAHVEH.
Gen 13:5 Lot , who was traveling with
Avram, also had flocks, herds and tents. – We have here an unhappy falling out between Abram
and Lot , who have been inseparable companions,
see verse 1, and ch. 12:4), but now parted.
I. The occasion of
their quarrel was their riches, the size of their assembly. We read in verse 2
how rich Abram was; now here we are told in verse 5, that Lot ,
who went with Abram, had his own congregation also; and therefore YAHVEH
blessed him with riches because he went with Abram.
1. It is good being
in good company, and going with those with whom YAHVEH is, Zec. 8:23.
2. Those that are
partners with YAH’s people in their obedience and sufferings shall be sharers
with them in their joys and comforts, Isa. 66:10. Now, they both being very
rich, the land was not able to bear them, that they might dwell
comfortably and peaceably together. So that their riches may be considered.
As setting them at a
distance one from another. Because the place was too strait for them, and they
had not room for their stock, it was necessary they should live asunder. Every
comfort in this world has its cross attending it. Ministry is a comfort; but it
has this inconvenience in it, that it allows us not the society of those we
love, so often, nor so long, as we could wish.
Gen 13:6 But the land could not support their living together,
because their possessions were too great for them to remain together. – As setting them at discrepancy one with another.
Riches are often an occasion of strife and contention among relations and neighbors,
this is one of those foolish and
hurtful lusts which those that will be rich fall into, 1 Tim. 6:9.
Spiritual blessing like
Riches not only afford matter for contention, and are the things most commonly
striven about, but they also stir up a spirit of contention, by making people
proud and covetous. Mine and thine, are the great make-bates of
the world. Poverty and travail, wants and wanderings, could not separate
between Abram and Lot ; but riches did. Friends
are soon lost; but YAHVEH is a friend from whose love neither the height of
prosperity nor the depth of adversity shall separate us.
Gen 13:7 Moreover, quarreling arose between Avram's and Lot 's herdsmen. The Kena'ani and the P'rizi were then
living in the land. – The immediate
instruments of the quarrel were their servants. The strife began between the herdsmen of Abram’s cattle and the
herdsmen of Lot ’s cattle. They strove,
it is probable, which should have the better pasture or the better water; and
both interested their masters in the quarrel.
Bad servants often
make a great deal of mischief in families, by the pride and passion, their
lying slandering, and tale-bearing. It is a very wicked thing for servants to
do ill offices between relations and neighbors, and to sow discord; those that
do so are the devil’s agents and their masters’ worst enemies.
The aggravation of
the quarrel was that the Canaanite and the Perizzite dwelt then in the land;
this made the quarrel. Very dangerous. If Abram and Lot
cannot agree to feed their flocks together, it is well if the common enemy do
not come upon them and plunder them both.
The division of
families and churches often proves the ruin of them. Very scandalous! No doubt
the eyes of all the neighbors were upon them, especially because of the
singularity of their religion, and the extraordinary sanctity they professed;
and notice would soon be taken of this quarrel, and improvement made of it, to
their reproach, by the Canaanites and Perizzites. The quarrels of professors
are the reproach of profession, and give occasion, as much as any thing, to the
enemies of YAHVEH to blaspheme.
Gen 13:8 Avram said to Lot ,
"Please, let's not have quarreling between me and you, or between my
herdsmen and yours, since we're kinsmen. - The
making up of this quarrel was very happy. It is best to preserve the peace,
that it be not broken; but the next best is, if differences do happen, with all
speed to accommodate them, and quench the fire that has broken out. The motion
for staying this strife was made by Abram, though he was the senior and
superior relation.
His petition for
peace was very loving: Let there be not strife, I pray thee. Abram here
shows himself to be a man, of a cool spirit, that had the command of his
passion, and knew how to turn away wrath with a soft answer. Those that would
keep the peace must never render railing for railing.
Of a condescending
spirit; he was willing to beseech even his inferior to be at peace, and made
the first overture of reconciliation. Conquerors reckon it their glory to give
peace by power; and it is no less so to give peace by the meekness of wisdom.
The people of YAHVEH should always approve themselves a peaceable people;
whatever others are for, they must be for peace.
His plea for peace
was very coherent:
"Let there be
no strife between me and thee. Let the Canaanites and Perizzites contend
about trifles; but let not thee and me fall out, who know better things, and
look for a better country.’’ Professors of religion should, of all others, be
careful to avoid contention. You shall not be so, Lu. 22:26. We have
no such custom, 1 Co. 11:16. "Let
there be no strife between me and thee, who have lived together and
loved one another so long.’’ The remembrance of old friendships should quickly
put an end to new quarrels which at any time happen.
Let it be remembered
that we are brethren, Heb. we are men brethren; a double
argument.
We are men; and, as
men, we are mortal creatures, we may die to-morrow, and are concerned to be
found in peace. We are rational creatures, and should be ruled by reason. We
are men, and not brutes, men, and not children; we are sociable creatures, let
us be so to the uttermost.
We are brethren. Men
of the same nature, of the same kindred and family, of the same religion,
companions in obedience, companions in patience. The consideration of our
relation to each other, as brethren, should always prevail to moderate our
passions, and either to prevent or put an end to our contentions. Brethren
should love as brethren.
Gen 13:9 Isn't the whole land there in front of you? Please separate
yourself from me - if you go to the left, I will go to the right; if you go to
the right, I will go to the left." - His proposal for peace was very fair. Many who
profess to be for peace yet will do nothing towards it; but Abram hereby
approved himself a real friend to peace that he proposed an unexceptionable
expedient for the preserving of it: Is not the whole land before thee?
As if he had said, "Why should we quarrel for room, while there is room
enough for us both?’’
He concludes that
they must part, and is very desirous that they should part friends: Separate
thyself, I pray thee, from me. What could be expressed more affectionately?
He does not expel him, and force him away, but advises that he should separate
himself. Nor does he charge him to depart, but humbly desires him to withdraw.
Those that have power to command, yet sometimes, for love’s sake, and peace’
sake, should rather beseech us, we may well afford to beseech one another, to be
reconciled, 2 Co. 5:20.
He offers him a
sufficient share of the land they were in. Though YAHVEH had promised Abram to
give this land to his seed (ch. 12:7), and it does not appear that ever any
such promise was made to Lot, which Abram might have insisted on, to the total
exclusion of Lot, yet he allows him to come in partner with him, and tenders an
equal share to one that had not an equal right, and will not make YAH’s promise
to patronize his quarrel, nor, under the protection of that, put any hardship
on his kinsman.
He give him his
choice, and offers to take up with his leavings: If thou wilt take the left
hand, I will go to the right. There was all the reason in the world that
Abram should choose first; yet he recedes from his right. It is a noble
conquest to be willing to yield for peace’ sake; it is the conquest of
ourselves, and our own pride and passion, Mt. 5:39, 40. It is not only the
punctilios of honor, but even interest itself, that in many cases must be
sacrificed to peace.
Gen 13:10 Lot looked up and saw that the whole plain of the Yarden
was well watered everywhere, before YAHVEH destroyed S'dom and 'Amora, like the
garden of YAHVEH ,
like the land of Egypt Lot
made when he parted from Abram. Upon this occasion, one would have expected, that
he should have expressed unwillingness to part from Abram, and that, at least,
he should have done it with reluctance.
That he should have
been so civil as to have remitted the choice back again to Abram. But we find
not any instance of deference or respect to his uncle in the whole management.
Abram having offered him the choice, without compliment he accepted it, and
made his election. Passion and selfishness make men rude. Now, in the choice
which Lot made, we may observe,
How much he had an
eye to the goodness of the land. He beheld all the plan of Jordan, the
flat country in which Sodom stood, that it was admirably well watered every
where (and perhaps the strife had been about water, which made him
particularly fond of that convenience), and so Lot chose all that plain.
That valley, that
lucrative valley which was like the Garden of Eden itself, now yielded him a
most pleasant prospect for ministry. It was, in his eye, beautiful for
situation, the joy of the whole earth; and therefore he doubted not but that it
would yield him a comfortable settlement, and that in such a fruitful soil he
should certainly thrive, and grow very rich: and this was all he looked at. But
what came of it?
Why, the next news
we hear of him is that he is in the briars among them, he and his carried
captive. While he lived among them, he vexed his righteous soul with their
conversation, and never had a good day with them, till, at last, YAHVEH fired
the town over his head, and forced him to the mountain for safety who chose the
plain for wealth and pleasure.
Sensual choices in
ministry are sinful choices, and seldom speed well. Those who in choosing
relations, callings, dwellings, or settlements are guided and governed by the
lusts of the flesh, the lusts of the eye, or the pride of life, and consult not
the interests of their souls and their religion, cannot expect YAH’s presence
with them, nor his blessing upon them, but are commonly disappointed even in
that which they principally aimed at, and miss of that which they promised
themselves satisfaction in. In all our choices this principle should overrule
us, that that is best for us which is best for our souls.
Gen 13:11 So Lot choose all the plain of the Yarden for himself, and Lot traveled eastward; thus they separated themselves
from each other. – When the Counsel of Nicea accept Constantine request for them to be the religion of the
Roman empire, was the fulfillment of Lot separating
himself from Abram. Christianity separating itself from Biblical Judaism. Later
we see the Christian church adopting the culture and the way of sun worshiping.
Gen 13:12 Avram lived in the land
of Kena'an ; and Lot
lived in the cities of the plain, setting up his tent near S'dom.
- As Abram align himself with Torah, the Lot type ministry align themselves with teaching of the
World System. We dwell close to what we accept as truth.
Gen 13:13 Now the men of S'dom were evil, committing great sins against YAHVEH. - As the men of the world system committed
great evil, so Constantine
How unimportant Lot
like the Christian Church considered the wickedness of the inhabitants: But
the men of Sodom
Though all are
sinners, yet some are greater sinners than others. The men of Sodom Sodom
That some sinners
are the worse for living in a good land. So the Sodomites were: for this was
the iniquity of Sodom
That YAHVEH often
gives great plenty to great sinners. Filthy Sodomites dwell in a city, in a
fruitful plain, while faithful Abram and his pious family dwell in tents upon
the barren mountains.
When wickedness has
come to the height, ruin is not far off. Abounding sins are sure presages of
approaching judgments. Now Lot ’s coming to
dwell among the Sodomites may be considered.
As a great mercy to
them, and a likely means of bringing them to repentance; for now they had a
prophet among them and a preacher of righteousness, and, if they had hearkened
to him, they might have been reformed, and the ruin prevented. ABBA YAHVEH
sends preachers, before he sends destroyers; for he is not willing that any
should perish.
As a great
affliction to Lot , who was not only grieved to
see their wickedness (2 Pt. 2:7, 8), but was molested and persecuted by them,
because he would not do as they did. It has often been the vexatious lot of
good men to live among wicked neighbors, to sojourn in Mesech (Ps.
120:5), and it cannot but be the more grievous, if, as Lot here, they have brought
it upon themselves by an unadvised choice.
Gen 13:14 YAHVEH said to Avram, after Lot
had moved away from him, "Look all around you from where you are, to the
north, the south, the east and the west. - We
have here an account of a gracious visit which YAHVEH paid to Abram, to confirm
the promise to him and his. Observe,
When it was that YAHVEH
renewed and ratified the promise: After that Lot
was separated from him, that is,
After the quarrel
was over; for those are best prepared for the visits of divine grace whose
spirits are calm and sedate, and not ruffled with any passion.
After Abram’s humble
self-denying condescension’s to Lot for the
preserving of peace. It was then that YAHVEH came to him with this token of his
favor. YAHWH will abundantly make up in spiritual peace what we lose for the
preservation of neighborly peace. When Abram had willingly offered Lot one-half of his right, YAHVEH came, and confirmed the
whole to him.
After he had lost
the comfortable society of his kinsman, by whose departure his hands were
weakened and his heart was saddened, then YAHVEH came to him with these good
words and comfortable words. Communion with YAHVEH may, at any time, serve to
make up the want of conversation with our friends; when our relations are separated
from us, yet YAHVEH is not.
After Lot had chosen
that pleasant fruitful vale, and had gone to take possession of it, lest Abram
should be tempted to envy him and to repent that he had given him the choice, YAHVEH
comes to him, and assures him that what he had should remain to him and his
heirs for ever; so that, though Lot perhaps had the better land, yet Abram
had the better title. Lot had the
paradise, such as it was, but Abram had the promise; and the event soon made it
appear that, however it seemed now, Abram had really the better part. See Job
22:20. YAHVEH owned Abram after his strife with Lot ,
as the churches owned Paul after his strife with Barnabas, Acts 15:39, 40.
Gen 13:15 All the land you see I will give to you and your
descendants forever, - The promises themselves with which YAHVEH now comforted and enriched
Abram. Two things he assures him of, a good land, and a numerous issue to enjoy
it.
Here is the grant of
a good land, a land famous above all lands, for it was to be the holy land, and
Immanuel’s land; this is the land here spoken of.
YAHVEH here shows
Abram the land, as he had promised (ch. 12:1), and afterwards he showed it to
Moses from the top of Pisgah. Lot had lifted up his eyes and beheld the
plain of Jordan verse 10, and he had gone to enjoy what he saw:
"Come,’’ says EL to Abram, "now lift thou up thy eyes, and look,
and see thy own.’’ That which YAHVEH has to show us is infinitely better
and more desirable than any thing that the world has to offer our view. The
prospects of an eye of faith are much more rich and beautiful than those of an
eye of sense. Those for whom the heavenly Canaan
is designed in the other world have sometimes, by faith, a comfortable prospect
of it in their present state; for we look at the things that are not seen,
as real, though distant.
He secures this land
to him and his seed for ever: To thee will I give it; and again verse
17, I will give it unto thee; every repetition of the promise is a
ratification of it. To thee and thy seed, not to Lot and his seed; they
were not to have their inheritance in this land, and therefore Providence
so ordered it that Lot should be separated
from Abram first, and then the grant should be confirmed to him and his seed.
Thus YAHVEH often brings good out of evil, and makes men’s sins and follies
subservient to his own wise and holy counsels. To thee and thy seed, to
thee to sojourn in as a stranger, to thy seed to dwell and rule in as
proprietors. To thee, that is, to thy seed. The granting of it to
him and his for ever intimates that it was typical of the heavenly Canaan , which is given to the spiritual seed of Abram for
ever, Heb. 11:14.
Gen 13:16 and I will make your descendants as numerous as the specks of
dust on the earth - so that if a person can count the specks of dust on the
earth, then your descendants can be counted. - Here
is the promise of a numerous issue to replenish this good land, so that it
should never be lost for want of heirs verse 16: I will make thy seed as the
dust of the earth, that is, "They shall increase incredibly, and, take
them altogether, they shall be such a great multitude as no man can number.’’
They were so in Solomon’s time, 1 Ki. 4:20, Judah and Yisrael were many as
the sand which is by the sea in multitude. This EL here gives him the
promise of. The same EL that provides the inheritance provides the heirs. He
that has prepared the holy land prepares the holy seed; he that gives glory
gives grace to make meet for glory.
Gen 13:17 Get up and walk through the length and breadth of the land,
because I will give it to you." – ABBA YAHVEH gives Abram livery and Purpose of it, though it was
a reversion: "Arise, walk through the land. Enter, and take
possession, survey the parcels and it will appear better than upon a distant
prospect.’’ YAHVEH is willing more abundantly to show to the heirs of promise
the immutability of HIS covenant, and the inestimable worth of covenant
blessings. Go, walk about Sion, Ps. 48:12. Go look at your inheritance.
When we look up at the stars at night we are actually surveying our
inheritance.
Gen 13:18 Avram moved his tent and came to live by the oaks of Mamre, which
are in Hevron. There he built an altar to YAHVEH.
- Lastly, We are told what
Abram did when YAHVEH had thus confirmed the promise to him.
He removed his
tent. YAHVEH told him walk through the land, that is, "Do not
think of fixing in it, but expect to be always unsettled, and walking through
it to a better Canaan :’’ in compliance with
YAH’s will herein, he removes his tent, confirming himself to the
condition of a pilgrim.
He built there an
altar, in token of his thankfulness to YAHVEH for the kind visit he had
paid him. When YAHVEH meets us with gracious promises, HE expects that we
should attend HIM with our humble praises.
Chapter 14
We have four things
in the narrative of this chapter.
I.
A war with the
king of Sodom
II. The captivity of
Lot in that war verse 12.
III. Abram’s rescue
of Lot from that detention, with the victory
he obtained over the conquerors verse 13–16.
IV. Abram’s return
from the expedition verse 17, with an account of what passed,
1. Between him and
the king of Salem
2. Between him and
the king of Sodom
So that here we have
that promise to Abram in part fulfilled, that YAHVEH would make his name great.
Gen 14:1 When Amrafel was king of Shin'ar, Aryokh king of Elasar,
K'dorla'omer king of 'Elam and Tid'al king of Goyim; - We have here an account of the first war that ever
we read of in scripture, which (though the wars of the nations make the
greatest figure in history) we should not have had the history of if Abram and
Lot had not been concerned in it. Now, concerning this war, we may observe,
Gen 14:2 they made war together against Bera king of S'dom and against
Birsha king of 'Amora, Shin'av king of Admah, Shem'ever king of Tzvoyim, and
the king of Bela (which is the same as Tzo'ar). - The parties engaged in it. The invaders were four
kings, two of them no less than kings of Shinar and Elam (that is, Chaldea and
Persia), yet probably not the sovereign princes of those great kingdoms in
their own persons, but either officers under them, or rather the heads and
leaders of some colonies which came out of those great nations, and settled
themselves near Sodom, but retained the names of the countries from which they
had their origin.
The invaded were the
kings of five cities that lay near together in the plain of Jordan, namely, Sodom , Gomorrah
Gen 14:3 All the latter kings joined forces in the Siddim
Valley , where the Dead
Sea is. –
Gen 14:4 They had served K'dorla'omer twelve years, but in the
thirteenth year they rebelled. – The occasion of this war was the revolt of the five kings from under
the government of Chedorlaomer. Twelve years they served him. Small joy they
had of their fruitful land, while thus they were tributaries to a foreign
power, and could not call what they had their own. Rich countries are a
desirable prey, and idle luxurious countries are an easy prey, to growing
greatness. The Sodomites were the posterity of Canaan whom Noah had pronounced
a servant to Shem, from whom Elam
In the thirteenth
year, beginning to be weary of their subjection, they rebelled, denied their
tribute, and attempted to shake off the yoke and retrieve their ancient
liberties.
Gen 14:5 In the fourteenth year K'dorla'omer and the kings with him came
and defeated the Refa'im in 'Asht'rot-Karnayim, the Zuzim in Ham, the Eimim in
Shaveh-Kiryatayim - In the fourteenth year, after some pause and
preparation, Chedorlaomer, in conjunction with his allies, set himself to
chastise and reduce the rebels, and, since he could not have it otherwise, to
fetch his tribute from them on the point of his sword. Pride, covetousness, and ambition, are the
lusts from which wars and fighting come. To these insatiable idols the blood of
thousands has been sacrificed.
Gen 14:6 and the Hori at Se'ir, their mountain, all the way to Eil-Pa'ran
by the desert.- Most of us are nowhere near the
spiritually level of spiritual consciousness of Abraham. Every so often, we
will do something to push ourselves, but most of us would be overwhelmed by
just the though of living like Abraham. How could we be strong enough to face
famine or to have our spouse forcibly taken from us to serve at the pleasure of
the world system? We couldn’t do it. Fortunately, each Shabbat, and most
specifically on the Shabbat of Lech Lecha, we have an opportunity to pray for
the ability to strive tirelessly against all obstacles, for the fortitude that
Abraham embodies. First, we must want it, and then we need to ask for it. Like
Noah, if we don’t ask for it, it will not be given to us.
Gen 14:7 Next they turned back, came to
'Ein-Mishpat (which is the same as Kadesh), and defeated all the country of the
'Amaleki, and also the Emori, who lived in Hatzatzon-Tamar. - The progress and success of the war. The four kings
laid the neighbouring countries waste and enriched themselves with the spoil of
them, upon the alarm of which it had been the wisdom of the king of Sodom to
submit, and desire conditions of peace; for how could he grapple with an enemy
thus flushed with victory? But he would rather venture the utmost extremity
than yield, and it sped accordingly. Those whom YAHVEH to destroy HE
delivers up to infatuation.
Gen 14:8 Then the kings of S'dom, 'Amora, Admah, Tzvoyim and Bela (that is,
Tzo'ar) came out and arrayed themselves for battle in the Siddim Valley
Gen 14:9 against K'dorla'omer king of 'Elam, Tid'al king of Goyim, Amrafel
king of Admah and Aryokh king of Elasar, four kings against the five. –
Gen 14:10 Now the Siddim
Valley Sodom
Gen 14:11 The victors took all the possessions of S'dom and 'Amora and all
their food supply; then they left. - The cities were plundered. All the goods of Sodom
Gen 14:12 But as they left, they took Lot ,
Avram's brother's son, and his possessions; since he was living in S'dom. - When men abuse the gifts of a bountiful providence
to gluttony and excess, it is just with YAHVEH his usual way, by some judgment
or other to strip them of that which they have so abused, Hos. 2:8, 9. 3. Lot was carried captive. They took Lot
among the rest, and his goods.
Now Lot may here be considered, as sharing with his
neighbours in this common calamity. Though he was himself a righteous man, and
(which is here expressly noticed) Abram’s brother’s son, yet he was involved
with the rest in all this trouble. All things come alike to all, Eccl. 9:2. The
best of men cannot promise themselves an exemption from the greatest troubles
in this life; neither from our own piety nor our relation to those that are the
favourites of heaven will be our security, when YAH’s judgments are abroad.
Note, further, Many an honest man fares the worse for his wicked neighbours. It
is therefore our wisdom to separate ourselves, or at least to distinguish
ourselves, from them (2 Co. 6:17), and so
deliver ourselves, Rev. 18:4.
As smarting for the
foolish choice he made of a settlement here. This is plainly intimated when it
is said, They took Abram’s brother’s son, who dwelt in Sodom Sodom , he
must thank himself if he share in Sodom
Particular mention
is made of their taking Lot ’s goods, those
goods which had occasioned his contest with Abram and his separation from him.
It is just with YAHVEH to deprive us of those enjoyments by which we have
suffered ourselves to be deprived of our enjoyment of him.
Gen 14:13 Someone who had escaped came and told Avram the Hebrew, who
was living by the oaks of Mamre the Emori, brother of Eshkol and brother of
'Aner; all of them allies of Avram. – We have here an account of the only military action
we ever find Abram engaged in, and this he was prompted to, not by his greed or
ambition, but purely by a principle of charity; it was not to enrich himself,
but to help his friend. Never was any military expedition undertaken,
prosecuted, and finished, more honorably than this of Abram’s. Here we have,
The tidings brought to
him pertaining his kinsman’s distress. Providence
1.
He is here
called Abram the Hebrew, that is, the son and follower of Heber, in
whose family the profession of the pure religion was displayed up in that
degenerate age. Abram herein acted like a Hebrew, in a manner not unworthy of
the name and character of a religious professor.
2.
The tidings
were brought by one that had escaped with his life for a prey. Yet knowing
Abram’s relation to Lot, and concern for him, he implores his help, and hopes
to speed for Lot ’s sake. The
worst of men, in the day of their trouble, will be glad to claim acquaintance with
those that are wise and righteous, and so get an interest in them. The rich man
in hell called Abram Father; and the foolish virgins made court to the
wise for a share of their oil.
Gen 14:14 When Avram heard that his nephew had been taken captive, he led
out his trained men, who had been born in his house, 318 of them, and went in
pursuit as far as Dan. – Abram a faithful servant, trained his
servant while they were in his house. Much like a High Priest of the family, he
trained his servants in Torah, that they maybe fluent in spiritual battle.
The preparations he
made for this expedition. The cause was plainly good, his call to engage in it
was clear, and therefore, with all speed, he armed his trained Disciple,
born in his house, to the number of three hundred and eighteen, a
great family, but a small army, about as many as Gideon’s that routed the
Midianites, Jdg. 7:7.
He drew out his trained
servants, or his catechized servants, not only instructed in the art of
war, which was then far short of the perfection which later and worse ages have
improved it to, but instructed in the principles of religion; for Abram
commanded his household to keep the way of YAHVEH.
This shows that
Abram was:
1.
Spiritual great
man, who had so many servants depending upon him, and employed by him, which
was not only his strength and honor, but gave him a great opportunity of doing
good, which is all that is truly valuable and desirable in great places and
great estates.
2.
A righteous
man, who not only served YAHVEH HIMSELF, but instructed his family about the
service of YAHVEH. Those that have great families have not only many bodies,
but many souls besides their own, to take care of and provide for. Those that
would be found the followers of Abram must see that their servants be
catechised servants.
3.
A righteous man,
though he was a man of peace, yet he disciplined his servants for war, not
knowing what occasion he might have, some time or other, so to employ them.
Though our holy religion teaches us to be for peace, yet it does not forbid us
to provide for war.
His allies and confederates in this
expedition. He prevailed with his neighbors, Aner, Eshcol, and Mamre
(with whom he kept up a fair correspondence) to go along with him. It was his
prudence thus to strengthen his own troops with their auxiliary forces; and
probably they saw themselves concerned, in interest, to act, as they could,
against this formidable power, lest their own turn should be next.
It is our wisdom and
duty to behave so respectfully and obligingly towards all men as that, whenever
there is occasion, they may be willing and ready to do us a kindness. Those who
depend on YAH’s help, yet, in times of distress, ought to make use of men’s
help, as Providence
There
was a great deal of bravery in the enterprise itself, considering the
disadvantages he lay under. What could one family of husbandmen and shepherds
do against the armies of four princes, who now came fresh from blood and
victory? It was not a vanquished, but a victorious army, that he was to pursue;
nor was he constrained by necessity to this daring attempt, but moved to it by
generosity; so that, all things considered, it was, for did I know, as great a
demonstration of true courage as ever Alexander or Caesar was known for.
Religion tends to make men, spiritually blind, but truly valiant is a sign
of the righteous who is as bold as a
lion. The true believer is the true hero.
There
was a great deal of policy in the management of it. Abram was no stranger to
the stratagems of war: He divided himself, as Gideon did his little army
(Jdg. 7:16), that he might come upon the enemy from several quarters at once,
and so make his few seem a great many; he made his attack by night, that he
might surprise them. Honest policy is a good friend both to our safety and to
our usefulness. The serpent’s head (provided it be nothing akin to the old
serpent) may well become a good Messiyanic’s body, especially if it have a
dove’s eye in it, Mt. 10:16.
Gen 14:15 During the night he and his servants divided his forces against
them, then attacked and pursued them all the way to Hovah, north of Dammesek. – His success was very substantial. He overwhelmed his
enemies, and rescued his friends; and it seems that he sustained any loss.
Those that embark on a
good cause, with a pure desire, are under the special protection of a good
Elohim, and have reason to hope for a good issue. Again, it is all one with YAHVEH
to save by many or by few, 1 Sa. 14:6.
He rescued his kinsman;
twice he is called his brother Lot . The
remembrance of the relation that was between them, both by nature and grace,
made him forget the little quarrel that had been between them, in which Lot had by no means acted well towards Abram.
Justly might Abram have
upbraided Lot with his folly in quarrelling with him and removing from him, and
have told him that he was well enough served, he might have known when he was
well off; but, in the charitable breast of pious Abram, it is all forgiven and
forgotten, and he takes this opportunity to give a real proof of the sincerity
of his reconciliation.
(1.) We ought to be
ready, whenever it is in the power of our hands, to succour and relieve those
that are in distress, especially our relations and friends. A brother is
born for adversity, Prov. 17:17. A friend in need is a friend indeed.
(2.) Though others have
been neglent in their duty to us, yet we must not therefore deny our duty to
them. Some have said that they can more easily forgive their enemies than their
friends; but we shall see ourselves obliged to forgive both if we consider, not
only that our EL, when we were enemies, reconciled us, but also that he passeth
by the transgression of the remnant of his heritage, Mic. 7:18.
Gen 14:16 He recovered all the goods and brought back his nephew Lot with his goods, together with the women and the other
people. - He rescued the rest of the captives, for Lot’s sake,
though they were strangers to him and such as he was under no obligation to
all; nay, though they were Sodomites, sinners before EL YAHVEH, and though,
probably, he might have recovered Lot alone by
ransom, yet he brought back all the women, and the people, and their goods.
As we have opportunity we
must do good to all men. Our charity must be extensive, as opportunity offers
itself. Wherever YAHVEH gives life, we must not grudge the help we can give to
support it. YAHVEY does good to both the just and unjust, and so must we, Mt.
5:45. This victory which Abram obtained over the kings the prophet seems to
refer to, Isa. 41:2, Who raised up the righteous man from the east, and made
him rule over kings? Some suggest that, as before he had a title to this
land by grant, so now by conquest.
Gen 14:17 After his return from slaughtering K'dorla'omer and the kings with
him, the king of S'dom went out to meet him in the Shaveh Valley, also known as
the King's Valley - This paragraph begins with the mention of the
respect which the king of Sodom paid to Abram at his return from the slaughter
of the kings; but, before a particular account is given of this, the story of
Melchizedek is briefly related, concerning whom observe,
Who he was. He was king
of Salem
1.
The Rabbi’s and
most of our rabbinical writers, conclude that Melchizedek was Shem the son of
Noah, who was king and priest to those that descended from him, according to
the patriarchal model. But this is not at all probable; for why should his name
be changed? And how came he to settle in Canaan?
2.
Many Christian
writers have thought that this was an appearance of the Son of YAHVEH Himself,
our Messiyah Yahushua, known to Abram, at this time, by this name, as
afterwards, Hagar called him by another name, ch. 16:13. He appeared to him as
a righteous king, owning a righteous cause, and giving peace. It is difficult
to imagine that any mere man should be said to be without father, without
mother, and without descent, having neither beginning of days nor end of life,
Heb. 7:3.
It is witnessed of
Melchizedek that he liveth, and that he abideth a priest continually verse 3,
8; nay verse 13, 14, the apostle makes him of whom these things are spoken to
be our Lord who sprang out of Judah
3. The most commonly opinion
is that Melchizedek was a Canaanitish prince, that reigned in Salem, and kept
up the true religion there; but, if so, why his name should occur here only in
all the story of Abram, and why Abram should have altars of his own and not
attend the altars of his neighbor Melchizedek who was greater than he, seem
unaccountable.
Gen 14:18 Malki-Tzedek king of Shalem brought out bread and wine. He was
cohen of El 'Elyon [God Most High], - What he did. He brought forth bread and wine,
for the refreshment of Abram and his soldiers, and in congratulation of their
victory. He brough forth the Word and the Spirit for those who fight the good
fight to overcome the evil forces. This he did as a king, teaching us to do
good and to communicate, and to be given to hospitality, according to our
ability; and representing the spiritual provisions of strength and comfort
which Messiyah has laid up for us in the covenant of grace for our refreshment,
when we are wearied with our spiritual conflicts.
As priest of the most
high Elohim, he blessed Abram, which we may suppose a greater refreshment to
Abram than his bread and wine were. Therefore,YAHVEH having raised up HIS First
Born Son of the Order of Melchizedek, has sent him to bless us, as one having
authority; and those whom he blesses are blessed indeed. Messiyah went to
heaven when he was blessing his disciples (Lu. 24:51); for this is what he ever
lives to do.
Gen 14:19 so he blessed him with these words: "Blessed be Avram by El
'Elyon, maker of heaven of earth. – What he said. Two things were said by him:
- He blessed Abram from YAHVEH: Blessed
be Abram, blessed of the most high YAHVEH. Observe the titles he here gives
to YAHVEH EL ELYON, which are very glorious. The most high Elohim, which
bespeaks HIS absolute perfections in HIMSELF and HIS sovereign dominion over
all the creatures; he is King of kings. It will greatly help both our faith and
our reverence in prayer to eye YAHVEH EL ELYON as the most high Elohim, and to
call HIM so.
Possessor of heaven and earth, that is,
rightful owner, and sovereign, of all the creatures, because HE made them. This
bespeaks him a great EL, and greatly to be praised (Ps. 24:1), and those a
happy people who have an interest in HIS favor and love. He blessed YAHVEH for
Abram verse 20: and blessed be the most high EL.
(1.) In all our prayers,
we must praise YAHVEH, and join in singing halleluyahs with all our hosannahs.
These are the spiritual sacrifices we must offer up daily, and upon particular
occasions.
(2.) YAHVEH, as the most
high Elohim must have the glory of all our victories, Ex. 17:15; 1 Sa. 7:10,
12; Jdg. 5:1, 2; 2 Chr. 20:21. In them HE shows HIMSELF than our enemies (Ex.
18:11), and higher than we; for without HIM we could do nothing.
(3.) We ought to give
thanks for others’ mercies as for our own, triumphing with those that triumph.
Messiyah Yahushua, our
great high priest, is the Mediator both of our prayers and praises, and not
only offers up ours, but his own for us. See Lu. 10:21.
Gen 14:20 and blessed be El 'Elyon, who handed your enemies over to
you." Avram gave him a tenth of everything. – What was done to him: Abram gave him tithes of
all, that is, of the spoils, Heb. 7:4. This may be looked upon, as a
gratuity presented to Melchizedek, by way of return for his tokens of
respect. Those that receive kindness
should show kindness. Gratitude is one of nature’s laws. Moses recognize
Melchizedek as superiour to him spiritually, therefore it is fitting foe
Abraham to tithed to him.
As an offering vowed and dedicated to
the most high YAHVEH, and therefore put into the hands of Melchizedek his
priest, was spiritually fitting. When we have received some signal mercy from YAHVEH,
it is very fit that we should express our thankfulness by some special act of
pious charity. YAHVEH must always have his dues out of our substance,
especially when, by any particular providence, he has either preserved or
increased it to us.
That the tenth of
our increase is a very fit proportion to be set apart for the honor of YAHVEH
and the service of HIS sanctuary. That Messiah is the great Melchizedek, is to
have homage done him, and to be humbly acknowledged by every one of us as our
king and priest; and not only the tithe of all, but all we have, must be
surrendered and given up to him. The Order of Melchizedek is the 144, 000 who
will rule and reign with Messiyah Yahushua, these are the prince of all
righteousness.
Gen 14:21 The king of S'dom said to Avram, "Give me the people,
and keep the goods for yourself." – We have here an account of what passed between Abram
and the king of Sodom, who succeeded him that fell in the battle verse 10, and
thought himself obliged to do this honor to Abram, in return for the good services
he had done him.
Here is, the king of
Sodom
1.
Where a right
is dubious and divided, it is wisdom to compound the matter by mutual
concessions rather than to contend. The king of Sodom
2.
Abram won the
right to them by freeing them from bondage, much like when we are save by the
Blood of Messiah, He owned us. The king made what he thinks was a fair
statement; give me half, as if he had anything to do with the rescuing of the
people and the goods.
3.
Gratitude
teaches us to recompense to the utmost of our power those that have undergone
fatigues, run hazards, and been at expense for our service and benefit. Who
goes warfare at his own charges? 1 Co. 9:7. Soldiers purchase their pay
dearer than any laborers, and are well worthy of it, because they expose their
lives.
Abram’s generous
refusal of this offer. He not only resigned the persons to him, who, being
delivered out of the hand of their enemies, ought to have served Abram, but he
restored all the goods too. He would not take from a thread to a
shoe-latchet, not the least thing that had ever belonged to the king of Sodom
Gen 14:22 But Avram answered the king of S'dom, "I have raised
my hand in an oath to YAHVEH, El 'Elyon, maker of heaven and earth, - Abram ratifies this resolution with a solemn oath: I
have lifted up my hand to YAHVEH that I will not take any thing. The titles
he gives to YAHVEH, The most high EL, the possessor of heaven and earth,
the same that Melchizedek had just now used verse 19.
It is good to learn
from others how to order our speech concerning YAHVEH, and to imitate those who
speak well in divine things. This improvement we are to make of the
conversation of devout good men, we must learn to speak after them.
The ceremony used in this oath: I have
lifted up my hand. In religious swearing we appeal to YAH’s knowledge of
our truth and sincerity and imprecate his wrath if we swear falsely, and the lifting
up of the hand is very significant and expressive of both. The matter of
the oath, namely, that he would not take any reward from the king of Sodom
Probably Abram
vowed, before he went to the battle, that, if YAHVEH would give him success, he
would, for the glory of YAHVEH and the credit of HIS profession, so far deny
himself and his own right as to take nothing of the spoils to himself. The vows
we have made when we are in pursuit of a mercy must be carefully and
conscientiously kept when we have obtained the mercy, though they were made
against our interest. A citizen of Zion
First, There may be good reason sometimes why we should exclude
ourselves of that which is our undoubted right, as St. Paul ,
1 Co. 8:13; 9:12.
Secondly, Our strong resolutions are of good use to us when
we are challenge by the force of temptations. He backs his refusal with a good
reason: Lest thou shouldest say, I have made Abram rich, which would
reflect reproach, upon the promise and covenant of YAHVEH, as if they would not
have enriched Abram without the spoils of Sodom
Gen 14:23 that I will not take so much as a thread or a sandal thong
of anything that is yours; so that you won't be able to say, 'I made Avram
rich.' – We must be very careful that we give no grounds to
others to say things which they ought not.
The people of YAHVEH
must, for their credit’s sake, take 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
Gen 14:24 I will take only what my troops have eaten and the share of the
spoil belonging to the men who came with me -'Aner, Eshkol and Mamre; let them
have their share." – He limits his refusal with a double proviso. In
making vows, we ought carefully to insert the necessary exceptions, that we may
not afterwards say before the angel, It was an error, Eccl. 5:6. Abram
here excepts, the food of his soldiers; they were worthy of their meat while
they trod out the corn. This would give no color to the king of Sodom
The shares of his allies
and confederates: Let them take their portion. 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, Mt. 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.
Chapter
15
In this chapter we have a
solemn treaty between YAHVEH and Abram concerning a covenant that was to be
established between them. In the previous chapter we had Abram in the field
with Kings; here we find him in the mount with YAHVEH; and, though there he
looked great, yet, here he looks much greater: that honor have the great men of
the world, but "this honor have all the saints.’’ The covenant to be
settled between YAHVEH and Abram was a covenant of promises; accordingly, here
is,
A general assurance of
YAH’s kindness and good-will to Abram verse 1. A particular declaration of the
purposes of his love concerning him, in two things:
1.
That he would
give him a numerous issue verse 6.
2.
That he would
give him Canaan for an inheritance verse 7-21.
Either an estate without an heir, or an heir without
an estate, would have been but a half comfort to Abram. But YAHVEH 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, Messiyah and heaven; and so we have reason to think,
Abram eyed them.
Gen 15:1 Some time later the word of YAHVEH came to Avram in a vision:
"Don't be afraid, Avram. I am your protector; your reward will be very
great." - The Word
of YAHVEH is HIS Desires. It was given to Abraham. The time when YAHVEH made
this treaty with Abram: After these things. After that famous act of
generous charity which Abram had done, in rescuing his friends and neighbors
out of distress, and that, not for price nor reward. After this, YAHVEH
made him this gracious visit. Those that
show favor to men shall find favor with YAHVEH.
After that victory
which he had obtained over four kings. Lest Abram should be too much elevated
and pleased with himself, YAHVEH comes to him, to tell him HE had better things
in store for him. 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.
The manner in which YAHVEH
conversed with Abram: The word of YAHVEH came unto Abram (that is, EL
manifested HIMSELF and HIS will to Abram) in a vision, which supposes
Abram awake, and some visible appearances of the Shechinah, or some sensible
token of the presence of the divine glory. The methods of divine revelation are
adapted to our state in a world of sense. The gracious assurance YAHVEH gave him of HIS
favor to him.
1.
YAHVEH called
him by name, Abram,
which was a great honor to anyone, and made his name great, and was also a
great encouragement and assistance to his faith. YAH’s good word 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 suddenly: "No,’’ says YAHVEH, "Fear not. Fear not their
revenges, nor thy neighbor’s envy; I will take care of thee.’’
Where there is great faith, yet there may be many fears, 2 Co. 7:5. YAHVEH takes cognizance of HIS people’s fears
though ever so secret, and knows their souls, Ps. 31:7. It is the Will
of YAHVEH that HIS people should not give way to prevailing fears, whatever happens.
Let the sinners in Sion be afraid, but fear not, Abram.
He assured him of
safety and happiness, that he should for ever be, as safe as ABBA YAHVEH
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 Chr. 17:24. Not only the EL of Yisrael, but a EL to Yisrael. The
consideration of this, that YAHVEH Himself is, and will be, a shield to his
people to secure them from all destructive evils, a shield ready to them and a
shield round about them, should be sufficient to silence all their perplexing
tormenting fears.
As happy as YAHVEH Himself could
make him: I will be thy exceedingly great reward; not only thy rewarder,
but thy reward. Abram had generously refused the rewards which the king of Sodom
The
rewards of believing obedience and self-denial are exceedingly great, 1 Co. 2:9. YAHVEH 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.
Gen 15:2 Avram replied, "YAHVEH, EL, what good will your gifts be to
me if I continue childless; and Eli'ezer from Dammesek inherits my possessions? – We have here the assurance given to Abram of a
numerous offspring which should descend from him, in which observe.
Abram’s repeated
complaint. This was that which gave occasion to this promise. The great
affliction that sat heavy upon Abram was the want of a child; and the complaint
of this he here pours out before YAHVEH, and shows before HIM his trouble,
Ps. 142:2.
Though we must never
complain of YAHVEH, yet we have leave to complain to HIM, and to be large and
particular in the statement of our grievances; and it is some ease to a
burdened spirit to open its case to a faithful and compassionate friend: such a
friend YAHVEH is, whose ear is always open. Now his complaint is four-fold:
1. That he had no
child verse 3, Behold, to me thou hast given no seed; not only no son,
but no seed; if he had had a daughter, from her the promised Messiah
might have come, who was to be the seed of the woman; but he had neither son
nor daughter.
He seems to lay an
emphasis on that, to me. His neighbors were full of children, his
servants had children born in his house. "But to me,’’ he
complains, "thou hast given none;’’ and yet YAHVEH had told him he should
be a favorite above all. Those that are written childless must see YAHVEH
writing them so. Again, YAHVEH often withholds those temporal comforts from his
own children which he gives plentifully to others that are strangers to him.
3.
That he was
never likely to have any, intimated in that I go, or "I am
going, childless, going into years, going down the hill apace; nay, I am
going out of the world, going the way of all the earth. I die childless,’’
so the Septuagint, "I leave the world, and leave no child behind me.’’
4.
That his
servants were for the present and were likely to be to him instead of sons.
While he lived, the steward of his house was Eliezer of Damascus
5.
YAHVEH had
already told Abraham that HE would make of him a great nation (ch.
12:2), and Abraham seed as the dust of the earth (ch. 13:16); but HE had
left Abraham in doubt whether it should be his seed begotten or his seed
adopted, by a son of his loins or only a son of his house. "Now, YAHVEH,’’
says Abram, "if it be only an adopted son it must be one of my servants,
which will reflect disgrace upon the promised seed, that is to descend from
him.’’ While promised mercies are
delayed our unbelief and impatience are apt to conclude them denied.
6.
That the want
of a son was so great a trouble to him that it took away the comfort of all his
enjoyments: "YAHVEH, what wilt thou give me? All is nothing to me,
if I have not a son.’’ Now, If we suppose that Abram looked no further than a
temporal comfort, this complaint was culpable. YAHVEH had, by HIS providence,
given him some good things, and more by his promise; and yet Abram makes no
account of them, because he has not a son. It did very ill become the father of
the faithful to say, What wilt thou give me, seeing I go childless,
immediately after YAHVEH had said, I am thy shield, and thy exceedingly
great reward. Those do not rightly value the advantages of their
covenant-relation to YAHVEH and interest in him who do not think them
sufficient whatever.
7.
If we suppose
that Abram, had a eye to the promised seed, the importunity of his desire was
very commendable: all was nothing to him, if he had not the earnest of that
great blessing, and an assurance of his relation to the Messiyah, of which YAHVEH
had already encouraged him to maintain the expectation. He has wealth, and
victory, and honor; but, while he is kept in the dark about the main matter, it
is all nothing to him.
8.
Till we have
some comfortable evidence of our interest in Messiyah and the Renew covenant,
we should not rest satisfied with any thing else. "This, and the other, I
have; but what will all this avail me, if I go Childless?’’ Yet thus far the
complaint was culpable, that there was some diffidence of the promise at the
bottom of it, and a weariness of waiting YAH’s time. True believers sometimes
find it hard to reconcile YAH’s promises and HIS providences, when they seem to
disagree.
Gen 15:3 You haven't given me a child," Avram continued, "so
someone born in my house will be my heir." – YAH’s
gracious answer to this grievance. To the first part of the complaint verse 2 YAHVEH
gave no immediate answer, because there was something of fretfulness in it;
but, when he renews his address somewhat more calmly YAHVEH answered him graciously. If we
continue instant in prayer, and yet pray with a humble submission to the divine
will, we shall not seek in vain
Gen 15:4 But the word of YAHVEH came to him: "This man will not be
your heir. No, your heir will be a child from your own body."
– YAHVEH
gave him an express promise of a son,
one of the Order of Melchizedek, that will be born in thy house shall not be
thy heir, as Abraham fearest, but one that shall come forth out of thy
own bowels shall be thy heir. YAHVEH makes heirs; HE says, "This shall
not, and this shall;’’ and whatever men devise and design, in settling their
estates, YAH’s counsel shall stand. YAHVEH is often better to us than our own fears,
and gives the mercy we had long despaired of.
Gen 15:5 Then he brought him outside and said, "Look up at the sky,
and count the stars - if you can count them! Your descendants will be that many!"
– To affect him the more with this
promise, he took him out, and showed him the stars (this vision being early in
the morning, before day), and then tells him, So shall thy seed be.
So numerous; the stars
seem innumerable to a common eye: Abram feared he should have no child at all,
but YAHVEH assured him that the descendants from his loins should be so many as
not to be numbered.
So illustrious,
resembling the stars in splendor; for to them pertained the glory, Rom.
The seed of Abram will replace those one/third of the angels who
fell, they are reprehensive of the stars in the Heavens.
Gen 15:6 He believed in YAHVEH, and he credited it to him as righteousness. - Abram’s firm belief in the promise YAHVEH now made
him, and YAH’s favorable acceptance of his faith.
He believed in EL
YAHVEH, that is, he believed the truth of that promise which YAHVEH had now
made him, resting upon the irresistible power and the inviolable faithfulness
of him that made it. Hath he spoken, and shall he not make it good?
Those who would have the
comfort of the promises must mix faith with the promises. See how the apostle
magnifies this faith of Abram, and makes it a standing example, Rom. 4:19–21. He
was not weak in faith; he staggered not at the promise; he was strong in
faith; he was fully persuaded. YAHVEH work such a faith in every one of us!
Some think that his believing in the Lord respected, not only in YAHVEH
promising, but YAHVEH promised, the Messiyah, the Mediator of the Renewed
Covenant. He believed in HIM, that is, received and embraced the divine
revelation concerning HIM, and rejoiced to see His day, though at so
great a distance, Jn. 8:56.
EL YAHVEH counted it
to Abram for righteousness; that is, upon the score of this he was accepted
of YAHVEH, and, as the rest of the patriarchs, by faith he obtained witness
that he was righteous, Heb. 11:4. This is urged in the New Testament to
prove that we are justified by faith without the works of the law (Rom. 4:3;
Gal. 3:6); for Abram was so justified while he was yet uncircumcised. If Abram,
that was so rich in good works was not justified by them, but by his faith,
much less can we, that are so poor in them.
This faith, which was
imputed to Abram for righteousness, had lately struggled with unbelief verse 2
and, coming off a conqueror, it was thus crowned, thus honored. A fiducial practical acceptance of, and
dependence upon, YAH’s promise of grace and glory, in and through Messiyah is
that 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.
Gen 15:7 Then he said to him, "I am YAHVEH, who brought you out from
Ur-Kasdim to give you this land as your possession."
– We have here the assurance given to
Abram of the land
of Canaan
YAHVEH declares HIS
purpose concerning it. Abram made no complaint in this matter, as he had done
for the want of a child. 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 Messiyah
is ours, heaven is ours. When he believed the former promise of verse 6 then YAHVEH
explained and ratified this to him. To him that has (improves what he has) more
shall be given. Three things YAHWH reminded Abram of, for his encouragement
concerning the promise of this good land: What YAHVEH is in HIMSELF: I am YAHVEH;
and therefore:
(1.)
"I may
give it to thee, for I am Sovereign EL of all, and have a right to dispose of
the whole earth.’’
(2.)
"I can
give it to thee, whatever opposition may be made, though by the sons of Anak.’’
YAHVEH never promises more than he is able to perform, as men often do.
(3.)
"I will
make good my promise to thee.’’ YAHVEH is not a man that he should lie.
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, either from their idolatries (for the Chaldeans worshipped the fire),
or from their persecutions. The Jewish writers have a tradition that Abram was
cast into a fiery furnace for refusing to worship idols, and was miraculously
delivered. It is rather a place of that name. Thence YAHWEH ROEH brought him by
an effectual call, brought him with a gracious violence, snatched him as a
brand out of the burning. This was,
A special mercy:
"I brought thee, and left others, thousands, to perish there.’’ YAHVEH led
him alone, Isa. 51:2. A spiritual mercy, a mercy to his soul, a deliverance
from sin and its fatal consequences. If YAHVEH save our souls, we shall want
nothing that is good for us.
A fresh mercy,
lately bestowed, and therefore should be the more affecting, as that in the
preface to the commandments, I am YAHVEH that brought thee out of Egypt
A foundation mercy, the
beginning of mercy, peculiar mercy to Abram, and therefore a pledge and earnest
of further mercy, Isa. 66:9. Observe how YAHVEH speaks of it as that which he
gloried in: I am YAHVEH 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
afterwards. Thus saith YAHVEH who redeemed Abraham, redeemed him from
sin.
Gen 15:8 He replied, "YAHVEH, Elohim, how am I to know that I will
possess it?"
– 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.’’
(1.)
The providence
of YAHVEH has secret, but gracious designs in all its various dispensations
towards good people; we cannot conceive the projects of Providence
(2.)
The great thing
YAHVEH designs in all HIS dealings with HIS people is to bring them safely to
heaven. They are chosen to salvation (2 Th. 2:13), called to the
kingdom (1 Th. 2:12), begotten to the inheritance (1 Pt. 1:3, 4),
and by all made meet for it, Col. 1:12, 13; 2 Co.
4:17.
Abram desires a sign: Whereby
shall I know that I shall inherit it? This did not proceed from distrust of
YAH’s power or promise, as that of Zacharias; but he desired this,
1. For the strengthening
and confirming of his own faith; he believed verse 6, but here he prays, YAHWEH,
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.
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 Jdg. 6:36–40; 2
Ki. 20:8–10; Isa. 7:11,12.
2.
For the
ratifying of the promise to his posterity, that they also might be brought to
believe it. Those that are satisfied themselves should desire that others also
may be satisfied of the truth of YAH’s promises. John sent his disciples to
Messiyah, not so much for his own satisfaction as for theirs, Mt. 11:2, 3, Canaan was a type of heaven. 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.
Gen 15:9 He answered him, "Bring me a three-year-old cow, a
three-year-old female goat, a three-year-old ram, a dove and a young pigeon."
- YAHVEH commanded Abram to take the animals
and perform the following ritual in order to seal the covenant and give it the
status of an irrevocable oath. As the sages teaches, even though the merit of
the patriachs may definition, is
irrevocable. The reason for the use of these particular animals and that they
must be three year old, three is one of the numbers of perfection.
Gen 15:10 He brought him all these, cut the animals in two and placed
the pieces opposite each other; but he didn't cut the birds in half. – Abram was told
to cut the animals into two parts, in plain sense, the passing between the two
parts constituted the accepted ritual in those days of those who are entering a
covenant. When a man have sex with a virgin he is basally doing the same thing
in establishing a blood covenant.
Gen 15:11 Birds of prey swooped down on the carcasses, but Avram drove them
away. - Abram, having
prepared according to YAH’S appointment, now set himself to wait for the sign YAHVEH
might give him by these, like the prophet upon his watch-tower, Hab. 2:1. While
YAH’s appearing to own his sacrifice was deferred, Abram continued waiting, and
his expectations were raised by the delay; when the fowls came down upon the
carcasses to prey upon them, as common and neglected things, Abram drove
them away, believing that the vision would, at the end, speak, and not
lie. A very watchful eye must be
kept upon our spiritual sacrifices, that nothing be suffered to prey upon them
and render them unfit for YAH’s acceptance. When vain thoughts, like these
fowls, come down upon our sacrifices, we must drive them away, and not suffer
them to lodge within us, but attend on YAWEH without distraction.
Gen 15:12 As the sun was about to set, a deep sleep fell on Avram; horror
and great darkness came over him. - We have here a full and particular discovery made to
Abram of YAH’s purposes concerning his seed. Observe,
The time when YAHWAH
came to him with this discovery: When the sun was going down, or declining,
about the time of the evening oblation, 1 Ki. 18:36; Dan. 9:21. Early in
the morning, before day, while the stars were yet to be seen, YAHVEH had given
him orders concerning the sacrifices verse 5, and we may suppose it was, at
least, his morning’s work to prepare them and set them in order; when he had
done this, he abode by them, praying and waiting till towards evening. YAHVEH
often keeps HIS people long in expectation of the comforts HE designs them, for
the confirmation of their faith; but though the answers of prayer, and the
performance of promises, come slowly, yet they come surely. At evening time
it shall be light.
The preparatives for
this discovery.
1.
A deep sleep
fell upon Abram, not a common sleep
through weariness or carelessness, but a divine ecstasy, like that which the YAHVEH
caused to fall upon Adam (ch. 2:21). The influence of the body were laid to
rest, that the soul might be opened to the influence of the Holy Spirit
revelation.
2. With this sleep, a
horror of great darkness fell upon him. How sudden a change! But just
before we had him solacing himself in the comforts of YAH’s covenant, and in
communion with him; and here a horror of great darkness falls upon him.
The children of light do not always walk in the light, but sometimes clouds and
darkness are round about them. This great darkness, which brought horror with
it, was designed:
(1.)
To strike an
awe upon the spirit of Abram, and to possess him with a holy reverence, that
the familiarity to which YAHVEH was pleased to admit him might not breed
contempt. Holy fear prepares the soul
for holy joy; the spirit of bondage makes way for the spirit of adoption. YAHVEH
wounds first, and then HE heals; humbles first, and they lifts up, Isa. 6:5, 6,
etc.
(2.)
To be a
specimen of the methods of YAH’s dealings with his seed. They must first be in
the horror and darkness of Egyptian slavery, and then enter with joy into the
good land; and therefore he must have the foretaste of their sufferings, before
he had the foresight of their happiness.
Gen 15:13 YAHVEH said to Avram, "Know this for certain: your
descendants will be foreigners in a land that is not theirs. They will be
slaves and held in oppression there four hundred years.
- The
prediction itself. Several things are told.
The suffering state
of Abram’s seed for a long time. Let not Abram flatter himself with the hopes
of nothing but honor and prosperity in his family; no, he must know, of a
surety, that which he would fail to believe, that the promised seed should be a
persecuted seed. YAHVEH sends the worst
first; we must first suffer, and then reign. He also lets us know the worst
before it comes, that when it comes it may not be a surprise to us, Jn. 16:4.
Now we have here, the
particulars of their sufferings. They shall be strangers; so they were, first
in Canaan (Ps. 105:12) and afterwards in Egypt
They shall be
servants; so they were to the Egyptians, Ex. 1:13. See how that which was the
doom of the Canaanites (ch. 9:25) proves the distress of Abram’s seed: they are
made to serve, but with this difference, the Canaanites serve under a curse,
the Hebrews under a blessing; and the upright shall have dominion in the
morning, Ps. 49:14.
They shall be
suffers. Those whom they serve shall afflict them; see Ex. 1:11. Those that are
blessed and beloved of YAHVEH are often sorely afflicted by wicked men; and YAHVEH
foresees it, and takes cognizance of it.
The continuance of
their sufferings, four hundred years. This persecution began with
mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, who was born
after the Spirit, ch. 21:9; Gal. 4:29. It continued in hate; for it was an
abomination to the Egyptians to eat bread with the Hebrews, ch. 43:32; and it
came at last to murder, the basest of murders, that of their new-born children;
so that, more or less, it continued 400 years, though, in extremity, not so
many. This was a long time, but a limited time.
Gen 15:14 But I will also judge that nation, the one that makes them
slaves. Afterwards, they will leave with many possessions. - The judgment of the enemies of Abram’s seed: That nation whom they shall serve,
even the Egyptians, will I judge.
This points at the plagues of Egypt
(1.)
Though YAHVEH
may suffer persecutors and oppressors to trample upon his people a great while,
yet he will certainly reckon with them at last; for his day is coming, Ps. 37:12, 13.
(2.)
The punishing
of persecutors is the judging of them: it is a righteous thing with YAHVEH, and
a particular act of justice, to recompense tribulations to those that trouble
his people. The judging of the Yisrael’s enemies is YAH’s work: I will judge. YAHVEH can do it, for
HE is YAHVEH; HE will do it, for HE is HIS people’s EL, and HE has said, Vengeance is mine, I will repay. To
him therefore we must leave it, to be done in HIS way and time.
Gen 15:15 As for you, you will join your
ancestors in peace and be buried at a good old age. – ABBA YAHVEH
assured Abram that he would be spared the sight of these sufferings and that he
would have the satisfaction of seeing his offspring follow in his footsteps.
Implicit in this prophecy was that Ishmael would repent in Abraham’s lifetime
ant Esau would not begin his career of sin until after Abraham’s death. Further
more, it meant that even Abraham’s idol worship father, Terah, would repent;
this was implied in YAH’S use of the term come to your ancestors, an expression
that applies only to the death of a righteous son righteous parent.
Gen 15:16 Only in the fourth generation will your descendants come back
here, because only then will the Emori be ripe for punishment."
– In
addition to the four hundred years mentioned above, this verse gives two more
guideposts to Yisrael’s occupation of the Land. It would be four generations
after the beginning of Egyptian exile, and the Amorites, representing all the
Canaanite nations, it will have accumulated enough sin to deserve expulsion.
The latter condition was necessary because YAHVEH does not punish
a nation until its “mesure of sin is full.” This is an example of HIS Patience,
for even the worst sinners are punished until they have had more than ample
opportunity to repent.
Gen 15:17 After the sun had set and there was thick darkness, a
smoking fire pot and a flaming torch appeared, which passed between these
animal parts. - Here is, the covenant ratified; the sign which Abram
desired was given, at length, when the sun had gone down, so that it was dark;
for that was a dark dispensation.
1.
The smoking
furnace signified the affliction of Abraham seed in Egypt. They were there
in the iron furnace (Deu. 4:20), the furnace of affliction (Isa.
48:10), laboring in the very fire. They were there in the smoke, their eyes
darkened, that they could not see to the end of their troubles, and themselves
at a loss to conceive what YAHVEH would do with them. Clouds and darkness were
round about them.
2.
The burning
lamp denotes comfort in this affliction; and YAHVEH showed to Abram, at the
same time that HE showed him the smoking furnace:
(1.)
Light denotes
deliverance out of the darkness; their salvation was as a lamp that burneth,
Isa. 62:1. When YAHVEH came down to deliver them, he appeared in a bush that burned,
and was not consumed, Ex. 3:2.
(2.)
The lamp
denotes direction in the smoke. YAH’s Word was their lamp: this Word to Abram
was so, it was a light shining in a dark place. Perhaps this burning lamp
prefigured the pillar of cloud and fire, which led them out of Egypt, in which YAHVEH
was.
(3.)
The burning
lamp denotes the destruction of their enemies who kept them so long in the
furnace. See Zec. 12:6. The same cloud that enlightened the Yisraelites
troubled and burned the Egyptians.
3. The passing of
these between the pieces was the confirming of the covenant YAHVEH now made
with him, that he might have strong consolation, being fully persuaded that
what YAHVEH promised HE would certainly perform. It is probable that the
furnace and lamp, which passed between the pieces, burnt and consumed them, and
so completed the sacrifice, and testified YAH’s acceptance of it, as of
Gideon’s (Jdg. 6:21), Manoah’s (Jdg. 13:19, 20), and Solomon’s, 2 Chr. 7:1. So
it intimates:
(1.) That YAH’s
covenants with man are made by sacrifice (Ps. 50:5), by Messiyah, the great
sacrifice: no agreement without atonement.
(3.)
YAH’s
acceptance of our spiritual sacrifices is a token for good and an earnest of
further favors. See Jdg. 13:23. And by this we may know that he accepts our
sacrifices if he kindle in our souls a holy fire of pious and devout affections
in them.
The covenant
repeated and explained: In that same day, that day never to be
forgotten, YAHVEH a covenant with Abram, that is, gave a promise to
Abram, saying, Unto thy seed have I given this land, v. 18. Here is,
A rehearsal of the
grant. He had said before, To thy seed will I give this land, ch. 12:7;
13:15. But here he says, I have given it; that is,
(1.)
I have given
the promise of it, the charter is sealed and delivered, and cannot be
disannulled. YAHWAH Promises are YAH’s gifts, and are so to be accounted.
(2.)
The possession
is as sure, in due time, as if it were now actually delivered to them. What YAHVEH
has promised is as sure as if it were already done; hence, it is said, He
that believes hath everlasting life (Jn. 3:36), for he shall as surely go
to heaven as if he were there already.
Gen 15:18 That day YAHVEH made a covenant with Avram: "I have given
this land to your descendants - from the Vadi of Egypt to the great
river, the Euphrates River - A
recital of the particulars granted, such as is usual in the grants of lands. He
specifies the boundaries of the land intended hereby to be granted. And then,
for the greater certainty, as is usual in such cases, he mentions in whose
tenure and occupation these lands now were.
Gen 15:19 the territory of the Keni, the K'nizi, the Kadmoni,
- Ten
several nations, or tribes, are here spoken of that must be cast our, to make
room for the seed of Abram. They were not possessed of all these
countries when YAHVEH brought them into Canaan .
The bounds are fixed much narrower, Num. 34:2, 3, etc. But:
1. In David’s, and
Solomon’s time, their jurisdiction extended to the maximum of these limits, 2
Chr. 9:26.
2. It was their own fault
that they were not sooner and longer in possession of all these territories.
They forfeited their right by their sins, and by their own sloth and cowardice
kept themselves out of possession.
3. The land granted
is here described in its utmost extent because it was to be a type of the
heavenly inheritance, where there is room enough: in our father’s house are
many mansions. The present occupants are named, because their number, and
strength, and long prescription, should be no hindrance to the accomplishment
of this promise in its season, and to magnify YAH’s love to Abram and his seed,
in giving to that one nation the possessions of many nations, so precious were
they in HIS sight, and so honorable, Isa. 43:4.
Gen 15:20 the Hitti, the P'rizi, the Refa'im, -
Gen 15:21 the Emori, the Kena'ani, the Girgashi and the Y'vusi."
-
Chapter
16
Hagar is the person
mostly concerned in the story of this chapter, an obscure Egyptian woman, whose
name and story we never should have heard of if Providence Egypt
I.
Her marriage to
Abram her master verse 1-3.
II.
Her misbehavior
towards Sarai her mistress verse 4-6.
III. Her discourse with an angel that met her in her
flight verse 7–14.
IV. Her delivery of a son verse 15, 16.
Gen 16:1 Now Sarai Avram's wife had not
borne him a child. But she had an Egyptian slave-girl named Hagar; - We have here the marriage of Abram to Hagar, who was
his secondary wife. No where in Torah is says that Abraham committed a sin.
Gen 16:2 so Sarai said to Avram, "Here now, YAHVEH has kept me
from having children; so go in and sleep with my slave-girl. Maybe I'll be able
to have children through her."Avram listened to what Sarai said. – The maker of this match (would one think it?) was
Sarai herself: she said to Abram, I pray thee, go in unto my maid.
I. It is the policy
of Satan to tempt us by our nearest and dearest relations, or those friends
that we have an opinion of and an affection for. The temptation is most
dangerous when it is sent by a hand that is least suspected: it is our wisdom
therefore to consider, not so much who speaks as what is spoken.
1.
YAH’s commands
consult our comfort and honor much better than our own contrivances do. It
would have been much more for Sarai’s interest if Abram had kept to the rule of
YAH’s law instead of being guided by her foolish projects; but we often do ill
for ourselves.
2.
Sarai’s purpose
was to help her husband fulfilled YAH’S Will for his life, this was to provide
a son of Abraham. Sarai’s mistake was, that she did not knew that she was to be
the mother of that son.
II. The inducement
to it was Sarai’s barrenness.
1. Sarai bare
Abram no children. She was very fair (ch. 12:14), was a very agreeable,
dutiful wife, and a sharer with him in his large possessions; and yet written
childless.
(1.)
YAHVEH
dispenses HIS gifts variously, loading us with benefits, but not overloading
us: some cross or other is appointed to be an alloy to great enjoyments.
(2.)
The mercy of
children is often given to the poor and denied to the rich, given to the wicked
and denied to good people, though the rich have most to leave them and good
people would take most care of their education. YAHVEH does herein as it has
pleased him.
2. She owned YAH’s
providence in this affliction: YAHVEH hath restrained me from bearing.
(1.)
As, where
children are, it is YAHVEH that gives them (ch. 33:5), so where they are wanted
it is he that withholds them, ch. 30:2. This evil is of YAHVEH.
(2.)
It becomes us
to acknowledge this, that we may bear it, and improve it, as an affliction of
his ordering for wise and holy ends.
Gen 16:3 It was after Avram had lived ten years in the land of Kena'an
(1.)
When our hearts
are too much set upon any creature-comfort, we are easily put upon the use of
indirect methods for the obtaining of it. Inordinate desires commonly produce
irregular endeavors. If our wishes are not kept in a submission to YAH’s
providence, our pursuits will scarcely be kept under the restraints of his
precepts.
(2.) It is for want of a firm dependence upon
YAH’s promise, and a patient waiting for YAH’s time, that we go out of the way
of our duty to catch at expected mercy. He that believes does not make
haste.
Abram’s compliance
with Sarai’s proposal, we have reason to think, was from an earnest desire of
the promised seed, on whom the covenant should be entailed. YAHVEH had told him
that his heir should be a son of his body, but had not yet told him that it
should be a son by Sarai; therefore he thought, "Why not by Hagar, since
Sarai herself proposed it?’’
(1.) Foul
temptations may have very fair pretenses, and be coloured with that which is
very plausible.
(2.) Fleshly wisdom,
as it anticipates YAH’s time of mercy, so it puts us out of YAH’s way.
(3.)
This would be
happily prevented if we would ask counsel of YAHVEH by the word and by prayer,
before we attempt that which is important and suspicious. Herein Abram was
wanting; he married without YAH’s consent. This persuasion came not of him
that called him.
Gen 16:4 Avram had sexual relations with Hagar, and she conceived. But
when she became aware that she was pregnant, she looked on her mistress with
contempt. – Hagar became Abraham wife the minute he had sex
with her, this is the Torah example of taken a wife, there was no going to the
pastor or priest to get married, there was no exchange of vows. The only
difference was that no Bride price was paid for Hagar.
The problem in those days, was the woman who gave the man
the first male child was consider the woman with the most authority, for she
carry the first born son. The mistake that Sarai made was that she gave up the
first born right to Hagar son.
A woman who could not produce sons for her husband was not
consider a good wife, so the following situation develop:
Sarai is despised,
and thereby provoked and put into a passion. Hagar no sooner perceives herself
with child by her master than she looks scornfully upon her mistress, upbraids
her perhaps with her barrenness, insults over her, to make her to fret (as 1
Sa. 1:6), and boasts of the prospect she had of bringing an heir to Abram, to
that good land, and to the promise. Now she thinks herself a better woman than
Sarai, more favoured by Heaven, and likely to be better beloved by Abram; and
therefore she will not submit as she has done.
1.
Mean and servile spirits, when favored and advanced either by YAHVEH or man,
are apt to grow haughty and insolent, and to forget their place and origin. See
Prov. 29:21; 30:21–23. It is a hard thing to bear honor aright.
2. We justly suffer
by those whom we have sinfully indulged, and it is a righteous thing with YAHVEH
make those instruments of our trouble whom we have made instruments of our sin,
and to ensnare us in our own evil counsels: this stone will return upon him
that rolleth it.
Gen 16:5 Sarai said to Avram, "This outrage being done to me is your
fault! True, I gave my slave-girl to you to be your wife, now thatshe saw that
she was pregnant, she began holding me in contempt. May YAHVEH decide who is
right - I or you!" – Abram
is clamored upon, and cannot be easy while Sarai is out of humor; she upbraids
him vehemently, and very unjustly charges him with the injury: My wrong be
upon thee, with a most unreasonable jealousy suspecting that he
countenanced Hagar’s insolence; and, as one not willing to hear what Abram had
to say for the rectifying of the mistake and the clearing of himself, she
rashly appeals to YAHVEH in the case: YAHVEH judge between me and thee;
as if Abram had refused to right her.
Like most woman she
made a mistake and told her husband to go ahead and take Hagar, now that she is
in trouble, she blame the husband. Those this sound familiar. It is human
nature from the beginning to blame others when we are clearly at fault.
Sarai, in her
passion, speak as one of the foolish women speaketh. It is an absurdity
which passionate people are often guilty of in a quarrel with others for that
of which they themselves must bear the blame. Sarai should have up
to the fact she had given her maid to Abram, and yet she cries out, My
wrong be upon thee, when she should have said, What a fool was I to do
so! That was never said which pride and anger have the inciting of; when
passion is upon the throne, reason is out of doors, and is neither heard nor
spoken.
Those who are the
loudest are not always in the right in appealing to YAHVEH. Rash and bold
imprecations are commonly evidences of guilt and a bad cause.
Gen 16:6 However, Avram answered Sarai, "Look, she's your slave-girl.
Deal with her as you think fit."Then Sarai treated her so harshly that she
ran away from her. – Abraham, like most men today when they are in conflict
with their wife, dish of the problem to someone else. She is your slave girl,
but she is now Abraham wife. Abraham as the head of the household should have
address the issue in a Torah fashion. However, Abraham allow a jealous wife to
rule the house.
Hagar is afflicted,
and driven from the house. Abram’s meekness resigns the matter of the
maid-servant to Sarai, whose proper province it was to rule that part of the
family: Thy maid is in thy hand. Though she was his wife, he would not
countenance nor protect her in any thing that was disrespectful to Sarai, for
whom he still retained the same affection that ever he had.
1. Those who would
keep up peace and love must return soft answers to hard accusations. Husbands
and wives particularly should agree, and endeavor not to be both angry
together. Yielding pacifies great offenses. See Prov. 15:1.
2. Sarai’s passion
will be revenged upon Hagar: She dealt hardly with her, not only
confining her to her usual place and work as a servant, but probably making her
to serve with rigor. YAHVEH takes notice of, and is displeased with, the
hardships which harsh masters unreasonably put upon their servants. They ought
to forbear threatening, with Job’s thought, Did not he that made me make
him? Job 31:15.
3. Hagar’s pride
cannot bear it, her high spirit having become impatient of rebuke: She fled
from her face. She not only avoided her wrath for the present, as David did
Saul’s, but she totally deserted her service, and ran away from the house,
forgetting,
(1.) What wrong she
did to her mistress, whose servant she was, and to her master, whose wife she
was. Pride will hardly be restrained by any bonds of duty, no, not by many.
(2.) That she
herself had first given the provocation, by despising her mistress. Note, Those
that suffer for their faults ought to bear their sufferings patiently, 1 Pt.
2:20.
Gen 16:7 The angel of YAHVEH found her by a spring in the desert, the
spring on the road to Shur, - Here is the first mention we have in scripture of an angel’s
appearance. Hagar was a type of the law, which was given by the disposition
of angels; but the world to come is not put in subjection to them, Heb.
2:5.
How the angel arrested
her in her flight. It should seem, she was heading towards her own country; for
she was in the way to Shur, which lay towards Egypt. It were well if our
afflictions would make us think of our home, the better country. But Hagar was
now out of her place, and out of the way of her duty, and going further astray,
when the angel found her.
1. It is a great mercy to
be stopped in a sinful way either by conscience or by Providence
2. YAHVEH suffers those
that are out of the way to wander awhile, that when they see their folly, and
what a loss they have brought themselves to, they may be the better disposed to
return. Hagar was not stopped till she was in the wilderness, and had set down,
weary enough, and glad of clear water to refresh herself with. YAHVEH brings us
into a wilderness, and there meets us, Hos. 2:14.
Hagar had a
responsibility to her husband. Not because one partner does something stupid,
it does not mean that the second should do something rash also. This is a tremendous
lesson in relationship.
Gen 16:8 and said, "Hagar! Sarai's slave-girl! Where have you come
from, and where are you going?" She answered, "I'm running away from
my mistress Sarai." – The angel address Hagar in her right possession
Hagar the Slave of Sarai.
1. He called her Hagar,
Sarai’s maid:
(1.) As a check to her
pride. Though she was Abram’s wife, and, as such, was obliged to return, yet he
calls her Sarai’s maid, to humble her. If Abraham had paid the Bride
Price, then she would have been redeemed, and would not have been called Sarai
slave girl. Though civility teaches us to call others by their highest titles,
yet humility and wisdom teach us to call ourselves by the lowest.
(2.) As a rebuke to her
flight. Sarai’s maid ought to be in Sarai’s tent, and not wandering in the
wilderness and sauntering by a fountain of water. It is good for us often to
call to mind what our place and relation are. See Eccl. 10:4.
2. The questions the angel put to her were
proper and very pertinent.
(1.) "Whence
comest thou? Consider that thou art running away both from the duty thou
wast bound to and the privileges thou wast blessed with in Abram’s tent.’’ It
is a great advantage to live in a religious family, which those ought to
consider who have that advantage, yet upon every slight inducement are forward to
quit it.
(2.) "Whither
wilt thou go? Thou art running thyself into sin, in Egypt Egypt
Her answer was
honest, and a fair confession: I flee from the face of my mistress. In
this, She acknowledges fleeing from her mistress, and yet. Excuses it, that it was from the face,
of displeasure, of her mistress. Children and servants must be treated with
mildness and gentleness, lest we provoke them to take any irregular courses and
so become accessory to their sins, which will condemn us, though it will not
justify them.
Gen 16:9 The angel of YAHVEH said to her, "Go back to your mistress,
and submit to her authority." - How he sent her back, with suitable and compassionate
counsel: "Return to thy mistress, and submit thyself under her hand. Go
home, and humble thyself for what thou hast done amiss, and beg pardon, and
resolve for the future to behave thyself better.’’ He makes no question but she
would be welcome, though it does not appear that Abram sent after her. Those
that have gone away from their place and duty, when they are convinced of their
error, must hasten their return and reformation, how mortifying so-ever it may
be.
This is the whole
purpose of the Kingdom, it is to be under authority. Not because something goes
wrong, it does not mean that we must go separate ways. However go back and
submit to those place in authority over you.
Gen 16:10 The angel of YAHVEH said to her, "I will greatly increase
your descendants; there will be so many that it will be impossible to count
them." – We
may suppose that the angel having given Hagar that good counsel verse 9, to return
to her mistress she immediately promised to do so, and was setting her face
homeward; and then the angel went on to encourage her with an assurance of the
mercy YAHVEH had in store for her and her seed: for YAHWAH will meet those with
mercy that are returning to their duty. I said, I will confess, and thou
forgavest, Ps. 32:5.
Here is, a
prediction concerning her posterity given her for her comfort in her present
distress! Notice is taken of her condition: Behold, thou art with child;
and therefore this is not a sutable place for thee to be in. It is a great
comfort to women with child to think that they are under the particular
cognizance and care of the divine Providence
The angel assures
her of a safe delivery, and that of a son, which Abram desired. This
fright and ramble of hers, might have destroyed her hope of an offspring; but ABBA
YAHVEH dealt not with her according to her folly: Thou shalt bear a son.
She was saved in child-bearing, not only by providence, but by promise.
Gen 16:11 The angel of YAHVEH said to her, "Look, you are
pregnant, and you will give birth to a son. You are to call him Yishma'el [EL
pays attention] because YAHVEH has paid attention to your misery. - He names her child, which was an honor both to her
and it: Call him Ishmael, EL will hear; and the reason is, because YAHVEH
has heard; HE has, and therefore HE will. The experience we have had of YAH’s
seasonable kindness to us in distress would encourage us to hope for similar
help in similar exigencies, Ps. 10:17. He has heard thy affliction.
Even where there is
little cry of devotion, the EL of pity sometimes graciously hears the cry of
affliction. Tears speak as well as prayers. This speaks comfort to the
afflicted, that YAHVEH not only sees what their afflictions are, but hears what
they say. Further, Seasonable succors, in a day of affliction, ought always to
be remembered with thankfulness to YAHVEH. Such a time, in such a strait, ABBA YAHVEH
heard the voice of my affliction, and helped me. See Deu. 26:7; Ps.
31:22. 3. He promises her a numerous offspring, vers 10: I will multiply thy
seed exceedingly, Heb. multiplying, I will multiply it, that is,
multiply it in every age, so as to perpetuate it.
It is supposed that
the Turks at this day descend from Ishmael; and they are a great people. This
was in pursuance of the promise made to Abram: I will make thy seed as the
dust of the earth, ch. 13:16. Many that are children of godly parents have,
for their sakes, a very large share of outward common blessings, though, like
Ishmael, they are not taken into covenant: many are multiplied that are not
sanctified.
Gen 16:12 He will be a wild donkey of a man, with his hand against
everyone and everyone's hand against him, living his life at odds with all his
kinsmen." - He gives a
character of the child she should bear, which, however it may seem to us,
perhaps was not very disagreeable to her: He will be a wild man; a wild ass
of a man (so the word is), rude, and bold, and fearing no man, untamed, untraceable
living at large, and impatient of service and restraint.
The children of the
bondwoman, are those who are out of covenant with YAHVEH, are, as they were
born, like the wild ass’s colt; it is grace that reclaims men, civilizes them,
and makes them wise, and good for something.
It is foretold:
1. That he should
live in strife, and in a state of war: His hand against every man, this
is his sin; and every man’s hand against him, this is his punishment.
Those that have turbulent spirits have commonly troublesome lives; those that
are provoking, vexatious, and injurious to others, must expect to be repaid in
their own coin. He that has his hand and tongue against every man shall have
every man’s hand and tongue against him, and he has no reason to complain of
it. And yet,
2. That he should
live in safety, and hold his own against all the world: He shall dwell in
the presence of all his brethren; though threatened and insulted by all his
neighbors, yet he shall keep his ground, and for Abram’s sake, more than his
own, shall be able to make his part good with them. Accordingly we read (ch.
25:18), that he died, as he lived, in the presence of all his
brethren.
Many that are much
exposed by their own imprudence are yet strangely preserved by the divine Providence
Gen 16:13 So she named YAHVEH ROEH who had spoken with her El Ro'i
[God of seeing], because she said, "Have I really seen the One who sees me
[and stayed alive]?" – Hagar’s
pious reflection upon this gracious appearance of YAHVEH to her, verse 10, 14.
Observe in what she said,
1.
Her awful
adoration of YAH’s omniscience and providence, with application of it to
herself: She called the name of YAHVEH that spoke unto her, that is, she
made confession of HIS Name, this she said to HIS praise, Thou YAHVEH seest
me: this should be, with her, his name for ever, and this his memorial, by
which she will know HIM and remember HIM while she lives, Thou YAHVEH seest
me:
(1.)
The EL with
whom we have to do is a seeing EL, and all-seeing Elohim. YAHVEH is (as
the ancients express it) all eye.
(2.)
We ought to
acknowledge this with application to ourselves. He that sees all sees me, as
David (Ps. 139:1), YAHVEH, thou hast searched me, and known me.
(3.)
A believing
regard to YAHVEH, as a EL that sees us, will be of great use to us in our
returns to HIM. It is a proper word for a penitent:
[1.] "Thou
seest my sin and folly.’’ I have sinned before thee, says the prodigal; in
thy sight, says David.
[2.] "Thou
seest my sorrow and affliction;’’ this Hagar especially refers to. When we have
brought ourselves into distress by our own folly, yet YAHVEH has not forsaken
us.
[3.] "Thou
seest the sincerity and seriousness of my return and repentance. Thou seest my
secret mourning’s for sin, and secret motions towards thee.’’
[4.] "Thou
seest me, if in any instance I depart from thee,’’ Ps. 44:20, 21. This thought
should always restrain us from sin and excite us to duty: Thou YAHVEH seest
me.
2.
Her humble
admiration of YAH’s favour to her: "Have I here also looked after him
that seeth me? Have I here seen the back parts of him that seeth
me?’’ so it might be read, for the word is much the same with that, Ex. 33:23.
She did not saw face to face, but as through a glass darkly, 1 Co. 13:12. Probably she knew not who it was that talked
with her, till he was departing (as Jdg. 6:21, 22; 13:21), and then she looked
after him, with a reflection like that of the two disciples, Lu. 24:31, 32. Or,
Have I here seen him that sees me?
(1.)
The communion
which holy souls have with YAHVEH consists in their having an eye of faith
towards HIM, as a Elohim that has an eye of favor towards them. The intercourse
is kept up by the eye.
(2.)
The privilege
of our communion with YAHVEH is to be looked upon with wonder and admiration,
[1.] Considering
what we are who are admitted to this favor. "Have I? I that am so mean, I
that am so vile?’’ 2 Sa. 7:18.
[2.] Considering the
place where we are thus favored, "here also? Not only in Abram’s
tent and at his altar, but here also, in this wilderness? Here, where I
never expected it, where I was out of the way of my duty? ABBA YAHVEH, how
is it?’’ Jn. 14:22. Some make the answer to this question to be negative,
and so look upon it as a penitent reflection; "Have I here also, in
my distress and affliction, looked after YAHVEH? No, I was a careless
and unmindful of him as ever I used to be; and yet he has thus visited and
regarded me:’’ for YAHVEH often anticipates us with his favours, and is found
of those that seek him not, Isa. 65:1.
Gen 16:14 This is why the well has been called Be'er-Lachai-Ro'i
[well of the one who lives and sees]; it lies between Kadesh and Bered. – The name which this gave to the place: Beer-lahai-roi,
The well of HIM that liveth and seeth me. It is probable that Hagar put
this name upon it; and it was retained long after, in a lasting memorial of
this event.
This was a place
where the EL of Glory manifested the special cognizance and care he took of a
poor woman in distress. He that is all-seeing is ever-living; he lives and sees
us. Those that are graciously admitted into communion with YAHVEH, and receive
seasonable comforts from him, should tell others what he has done for their
souls, that they also may be encouraged to seek him and trust in him. YAH’s
gracious manifestations of himself to us are to be had in everlasting
remembrance by us, and should never be forgotten.
Gen 16:15 Hagar bore Avram a son, and Avram called the son whom Hagar had
borne Yishma'el. – It is here taken
for granted, though not expressly recorded, that Hagar did as the angel
commanded her, returning to here mistress and submitting herself; and then, in
the fullness of time, she brought forth her son. Those who obey divine precepts
shall have the comfort of divine promises. This was the son of the bond-woman
that was born after the flesh (Gal. 4:23), representing the unbelieving
Jews, verse 25.
- Many who can call Abraham father are yet born after the flesh,
Mt. 3:9.
2.
The carnal seed
in the church are sooner brought forth than the spiritual. It is an easier
thing to persuade men to assume the form of godliness than to submit to the
power of godliness.
Gen 16:16 Avram was 86 years old when Hagar bore Yishma'el to Avram.
Chapter
17
This chapter contains
articles of agreement covenanted and concluded between the great ABBA YAHVEH,
the Father of mercies, on the one part, and pious Abram, the father of the
faithful, on the other part. Abram is therefore called "the friend of
YAHVEH,’’ not only because he was the man of his counsel, but because he was
the man of his covenant; both these secrets were with him. Mention was made of
this covenant (ch. 15:18), but here it is particularly drawn up, and put into
the form of a covenant, that Abram might have strong consolation. Here
are,
I. The
circumstances of the establishing of this covenant, the time and manner verse 1
and the posture Abram was in verse 3.
II.
The covenant
itself. In the general scope of it verse 1. And, afterwards, in the particular
instances.
1.
That he should
be the father of many nations verse 4, 6, and, in token of this, his name was
changed verse 5.
2.
That YAHVEH
would be a EL to him and his seed, and would give them the land of Canaan
3.
That he should
have a son by Sarai, and, in token thereof, her name was changed verse 15, 16).
This promise Abram received verse 17. And his request for Ishmael verse 18 was
answered, abundantly to his satisfaction verse 19–22.
III. The
circumcision of Abram and his family, according to YAH’s appointment verse 23,
etc.
Gen 17:1 When Avram was 99 years old YAHVEH appeared to Avram and said to
him, "I am El SHADDAI [God Almighty]. Walk in my presence and be
pure-hearted. – Here is, I. The
time when YAHVEH made Abram this gracious visit: When he was ninety-nine
years old, full thirteen years after the birth of Ishmael.
So long, it should
seem, YAH’s extraordinary appearances to Abram were intermitted; and all the
communion he had with YAHVEH was only in the usual was of ordinances and
providences.
There are some
special comforts which are not the daily bread, no, not of the best saints, but
they are favoured with them now and then. On this side heaven they have
convenient food, but not a continual feast. So long the promise of Isaac was
deferred.
That Abram and Sarai
being so far stricken in age YAH’s power, in this matter, might be the more
magnified, and their faith the more tried. See Deu. 32:36; Jn. 11:6, 15. That a
child so long waited for might be an Isaac, a son indeed, Isa. 54:1.
The way in which YAHVEH
made this covenant with him: YAHVEH appeared to Abram, in the shechinah,
some visible display of YAH’s immediate glorious presence with him. YAHVEH
first makes HIMSELF known to us, and gives us a sight of HIM by faith, and then
takes us into HIS covenant.
EL SHADDAI this Name
depicts YAHVEH literally as the One Who is sufficient in granting His Mercies,
and who has sufficient power to give whatever is necessary. HE request that we
walk before HIM by observing the Mitzvah of Circumcision, and as a result of
this, we will become perfect.
What we may expect
to find YAHVEH with us: I am the Almighty EL SHADDAI. By this name he
chose to make himself known to Abram rather than by his name Jehovah,
Ex. 6:3. He used it to Jacob, ch. 28:3; 43:14; 48:3. It is the name of YAHVEH
that is mostly used throughout the book of Job, at least in the discourses
of that book.
(1.)
As an avenger,
from sdh he laid waste, so some; and they think YAHVEH took this title from the destruction of the
old world. This is countenanced by Isa. 13:6, and Joel 1:15. Or,
(2.)
He is a EL that
is enough; or, as our old English translation reads it here very significantly,
I am YAHVEH EL SHADDAI tha All-Sufficient EL. The EL with whom we have
to do is a EL that is enough.
[1.] HE is enough in
HIMSELF, HE is Self-Sufficient; HE has every thing, and HE needs not any thing.
[2.] HE is enough to
us, if we be in covenant with him: we have all in HIM, and we have enough in
HIM, enough to satisfy our most enlarged desires, enough to supply the defect
of every thing else, and to secure to us a happiness for our immortal souls.
See Ps. 16:5, 6; 73:25.
Gen 17:2 I will make my covenant between me and you, and I will increase
your numbers greatly." – The posture Abram put himself into upon this
occasion: He fell on his face while YAHVEH talked with him, verse 2.
1. As one overcome by the
brightness of the divine glory, and unable to bear the sight of it, though he
had seen it several times before. Daniel and John did likewise, though they
were also acquainted with the visions of the Almighty, Dan. 8:17; 10:9, 15;
Rev. 1:17. Or,
2. As one ashamed of
himself, and blushing to think of the honors done to one so unworthy. He looks
upon himself with humility, and upon ABBA YAHVEH with reverence, and, in token
of both, falls on his face, putting himself into a posture of adoration.
(1.)
YAHVEH
graciously condescends to talk with those whom he takes into covenant and
communion with himself. He talks with them by his word, Prov. 6:22. He
talks with them by HIS Spirit, Jn. 14:26. This honor have all his
saints.
(2.)
Those that are
admitted into fellowship with YAHVEH are, and must be, very humble and very
reverent in their approaches to him. If we say we have fellowship with him, and
the familiarity breeds contempt, we deceive ourselves.
(3.)
Those that
would receive comfort from YAHVEH must set themselves to give glory to YAHVEH
and to worship at his footstool.
The general scope and summary of the covenant laid
down as the foundation on which all the rest was built; it is no other than the
covenant of grace still made with all believers in Messiyah, verse 1.
Gen 17:3 Avram fell on his face, and YAHVEH
continued speaking with him: - In a sign of
reverence Avram prostrate himself before YAHVEH, as YAHVEH Speaks.
Gen 17:4 "As for me, this is my covenant with you: you will be the
father of many nations. -
There are at least two parties to every covenant. The covenant of
circumcision, and their respective obligation must be defined clearly. YAH’S
are listed in verse 4-8, and those of Abraham and his descendants are
enumerated in Verse 9-14.
Gen 17:5 Your name will no longer be Avram [exalted father], but your name
will be Avraham [father of many], because I have made you the father of many nations.
– YAHVEH
changed Abram’s name to Avraham, a contraction representing his new status as av hamon
meaning father of a multitude, whereas the name Avram represented his former
status as only av aram father of Aram
Although he was no longer associated only with Aram
In Avraham new description as the father of a multitude of nations
was not rhetorical ; it has halachic implications that shed light on its deeper
meaning.
In explaining how converts who brings their first fruits to the Temple
Gen 17:6 I will cause you to be very fruitful. I will make nations of you,
kings will descend from you. – YAH’S promise that he would make nations
of Avraham means that nations would descend from him in the future, this
blessing refers to Jacob and Esau, the twelve tribes of Yisrael ot the
descendants of Avraham’s future concubine Keturah. The blessing of Kingship
implies that his offer spring will have the power to suppress idolatry and
carry out his mission to the rest of humanity.
Gen 17:7 "I am establishing my covenant between me and you, along with
your descendants after you, generation after generation, as an everlasting
covenant, to be EL for you and for your descendants after you.
- Here
in this verse, we the continuance of the covenant, intimated in three things:
1. It is established; not
to be altered nor revoked. It is fixed, it is ratified, it is made as firm as
the divine power and truth can make it.
2. It is entailed; it is
a covenant, not with Abraham only (then it would die with him), but with his
seed after him, not only his seed after the flesh, but his spiritual seed.
3. It is everlasting in
the evangelical sense and meaning of it. The covenant of grace is everlasting.
It is from everlasting in the counsels of it, and to everlasting in the
consequences of it; and the external administration of it is transmitted with
the seal of it to the seed of believers, and the internal administration of it
by the Spirit of Messiyah’s seed in every age.
The contents of the
covenant: it is a covenant of promises, exceedingly great and precious
promises. Here are two which indeed are all-sufficient. That YAHVEH would be
their YAHVEH. All the privileges of the covenant, all its joys and all its
hopes, are summed up in this. A man needs desire no more than this to make him
happy. What YAHVEH is HIMSELF, that he will be to his people: his wisdom
theirs, to guide and counsel them; his power theirs, to protect and support them;
his goodness theirs, to supply and comfort them.
Gen 17:8 I will give you and your descendants after you the land in which you
are now foreigners, all the land
of Kena'an
That Canaan
should be their everlasting possession. YAHVEH had before promised this land to
Abraham and his seed, ch. 15:18. But here, where it is promised for an
everlasting possession, surely it must be looked upon as a type of heaven’s
happiness, that everlasting rest which remains for the people of YAH, Heb. 4:9.
This is that better
country to which Abraham had an eye, and the grant of which was that which
answered to the vast extent and compass of that promise, that YAHVEH would be
to them a EL; so that, if YAHVEH had not prepared and designed this, HE would
have been ashamed to be called their EL, Heb. 11:16.
As the land of Canaan Canaan a part of the Galaxy, is a land to which we are
strangers, for it does not yet appear what we shall be.
Gen 17:9 YAHVEH said to Avraham, "As for you, you are to keep my
covenant, you and your descendants after you, generation after generation. – The Covenant
is the promise we have made to YAHVEH and the promise he have made to us. The token of the covenant, and that is circumcision,
for the sake of which the covenant is itself called the covenant of
circumcision, Acts 7:8. It is here said to be the covenant which Abraham
and his seed must keep, as a copy or counterpart. It is called a sign and seal
(Rom. 4:11), for it was, a confirmation to Abraham and his seed of those
promises which were YAH’s part of the covenant, assuring them that they should
be fulfilled, that in due time Canaan would be theirs: and the continuance of
this ordinance, after Canaan was theirs, intimates that these promises looked
further to another Canaan , which they must
still be in expectation of. See Heb. 4:8.
Gen 17:10 Here is my covenant, which you are to keep, between me and you,
along with your descendants after you: every male among you is to be circumcised. -
An obligation upon Abraham and
his seed to that duty which was their port of the covenant; not only to the
duty of accepting the covenant and consenting to it, and putting away the
corruption of the flesh (which were more immediately and primarily signified by
circumcision), but, in general, to the observance of all YAH’s commands, as
they should at any time hereafter be intimated and made known to them; for
circumcision made men debtors to do the whole law, Gal. 5:3. Those who
will have YAHVEH to be to them a EL must consent and resolve to be to HIM a
people. Now, Circumcision was a bloody ordinance; for all things by the law
were purged with blood, Heb. 9:22. See Ex. 24:8.
Gen 17:11 You are to be circumcised in the flesh of your foreskin; this will
be the sign of the covenant between me and you. – This
covenant was peculiar to the males, though the women were also included in the
covenant, for the man is the head of the woman. In our kingdom, the oath of
allegiance is required only from men. Some think that the blood of the males
only was shed in circumcision because respect was had in it to Messiyah
Yahushua and His blood.
It was the flesh of the
foreskin that was to be cut off, because it is by ordinary generation that sin
is propagated, and with an eye to the promised seed, who was to come from the
loins of Abraham. Messiyah having not yet offered himself to us, YAHVEH would
have man to enter into covenant by the offering of some part of his own body,
and no part could be better spared. It is a secret part of the body; for the
true circumcision is that of the heat: this honor YAHVEH put upon an uncomely
part, 1 Co. 12:23, 24.
Gen 17:12 Generation after generation, every male among you who is eight
days old is to be circumcised, including slaves born within your household and
those bought from a foreigner not descended from you. –The ordinance was to be administered to children
when they were eight days old, and not sooner, that they might gather some
strength, to be able to undergo the pain of it, and that at least one Sabbath
might pass over them. The blood covenant of a woman is to be with her husband,
which is the true marriage ring. While the blood covenant between a man and
Messiah.
Gen 17:13 The slave born in your house and the person bought with your money
must be circumcised; thus my covenant will be in your flesh as an everlasting
covenant. - The children of the strangers, of whom the master of
the family was the true domestic owner, were to be circumcised, which looked favorable
upon the Gentiles, who should in due time be brought into the family of
Abraham, by faith. See Gal. 3:14.
Gen 17:14 Any uncircumcised male who will not let himself be circumcised in
the flesh of his foreskin -that person will be cut off from his people, because
he has broken my covenant." – The religious observance of this institution was
required under a very severe penalty. The contempt of circumcision was a
contempt of the covenant; if the parents did not circumcise their children, it
was at their peril, as in the case of Moses, Ex. 4:24, 25. With respect to
those that were not circumcised in their infancy, if, when they grew up, they
did not themselves come under this ordinance, YAHVEH would surely reckon with
them. If they cut not off the flesh of their foreskin, YAHVEH would cut them
off from their people. It is a dangerous thing to make light of divine
institutions, and to live in the neglect of them.
Gen 17:15 YAHVEH said to Avraham, "As for Sarai your wife, you are not
to call her Sarai [mockery]; her name is to be Sarah [princess]. – The ratification of this promise was the change of Sarai’s
name into Sarah, from a mocker to a princess the same letter being added
to her name that was to Abraham’s, and for the same reasons. Sarai
signifies my princess, as if her honor were confined to one family only.
Sarah signifies a princess—namely, of multitudes, or
signifying that from her should come the Messiah the prince, even the prince of
the kings of the earth.
Gen 17:16 I will bless her; moreover, I will give you a son by her. Truly I
will bless her: she will be a mother of nations; kings of peoples will come
from her." - Here is,
I. The promise made to
Abraham of a son by Sarai, that son in whom the promise made to him
should be fulfilled, that he should be the father of many nations; for she
also shall be a mother of nations, and kings of people shall be of her.
1. YAHVEH reveals the
purposes of his good-will to his people by degrees. ABBA YAHVEH had told
Abraham long before that he should have a son, but never till now that he
should have a son by Sarai.
2. The blessing of YAHVEH
makes fruitful, and adds no sorrow with it, no such sorrow as was in Hagar’s
case. "I will bless her with the blessing of fruitfulness, and then thou
shalt have a son of her.’’
3. Civil government and
order are a great blessing to the Messiyanic Assembly. It is promised, not only
that people, but kings of people, should be of her; not a
headless rout, but a well-modeled well-governed society.
Gen 17:17 At this Avraham fell on his face and laughed - he thought to
himself, "Will a child be born to a man a hundred years old? Will Sarah
give birth at ninety?" - Abraham’s joyful, thankful, entertainment of this
gracious promise. Upon this occasion he expressed:
1. Great humility: He fell
on his face. The more honors and favors YAHVEH confers upon us the lower we
should be in our own eyes, and the more reverent and submissive before YAHVEH.
2. Great joy: He laughed.
It was a laughter of delight, not of distrust. Note, Even the promises of a
holy Elohim, as well as his performances, are the joys of holy souls; there is
the joy of faith as well as the joy of fruition. Now it was that Abraham
rejoiced to see Messiyah’s day. Now he saw it and was glad (Jn. 8:56); for, as
he saw heaven in the promise of Canaan , so he
saw Messiyah in the promise of Isaac.
3. Great admiration: Shall
a child be born to him that is a hundred years old? He does not here speak
of it as at all doubtful (for we are sure that he staggered not at the
promise, Rom. 4:20), but as very wonderful and that which could not be
effected but by the almighty power of YAHVEH, and as very kind, and a
favor which was the more affecting and obliging for this, that it was extremely
surprising, Ps. 126:1, 2.
Gen 17:18 Avraham said to YAHVEH, "If only Yishma'el could live in
your presence!" - Abraham’s
prayer for Ishmael: O that Ishmael might live before thee! This he speaks, not as desiring that Ishmael
might be preferred before the son he should have by Sarah; but, dreading lest
he should be abandoned and forsaken of YAHVEH, he puts up this petition on his
behalf. Now that YAHVEH is talking with him he thinks he has a very fair
opportunity to speak a good word for Ishmael, and he will not let it slip.
Though we ought not to prescribe to YAHVEH, yet he gives us leave, in prayer,
to be humbly free with him, and particular in making known our requests, Phil.
4:6. Whatever is the matter of our care and fear should be spread before God in
prayer.
Gen 17:19 YAHVEH answered, "No, but Sarah your wife will bear you a
son, and you are to call him Yitz'chak [laughter]. I will establish my covenant
with him as an everlasting covenant for his descendants after him. - It
is the duty of parents to pray for their children, for all their children, as
Job, who offered burnt offerings according to the number of them all, Job 1:5.
Abraham would not have it thought that, when YAHVEH promised him a son by
Sarah, which he so much desired, then his son by Hagar was forgotten; no, still
he bears him upon his heart, and shows a concern for him. The prospect of
further favors must not make us unmindful of former favors.
The great thing we should
desire of YAHVEH for our children is that they may live before him, that is,
that they may be kept in covenant with him, and may have grace to walk before
him in their uprightness. Spiritual blessings are the best blessings, and those
for which we should be most earnest with YAHVEH, both for ourselves and others.
Those live well that live before YAHVEH.
Gen 17:20 But as for Yishma'el, I have heard you. I have blessed him. I will
make him fruitful and give him many descendants. He will father twelve princes,
and I will make him a great nation. - Common blessings are secured to Ishmael: As for
Ishmael, whom Abraham cared so much about, I have heard thee; he
shall find favor for thy sake; I have blessed him, that is, I have many
blessings in store for him.
(1.) His posterity shall
be numerous: I will multiply him exceedingly, more than his neighbors.
This is the fruit of the blessing, as that, ch. 1:28.
(2.) They shall be
considerable: Twelve princes shall he beget. We may charitably hope that
spiritual blessings also were bestowed upon him, though the visible church was
not brought out of his loins and the covenant was not lodged in his family.
Great plenty of outward good things is often given to those children of godly
parents who are born after the flesh, for their parents’ sake.
Gen 17:21 But I will establish my covenant with Yitz'chak, whom Sarah will
bear to you at this time next year." - Covenant blessings are reserved for Isaac, and
appropriated to him. If Abraham, in his prayer for Ishmael, meant that he would
have the covenant made with him, and the promised seed to come from him, then YAHVEH
did not answer him in the letter, but in that which was equivalent, nay, which
was every way better.
(1.) YAHVEH repeats to
him the promise of a son by Sarah: She shall bear thee a son indeed.
Even true believers need to have YAH’s promises doubled and repeated to them,
that they may have strong consolation, Heb. 6:18. Again, Children of the
promise are children indeed.
(2.) He names that child,
calls him Isaac, laughter, because Abraham rejoiced in spirit when this
son was promised him. If YAH’s promises be our joy, his mercies promised shall
in due time be our exceeding joy. Messiyah will be laughter to those
that look for him; those that now rejoice in hope shall shortly rejoice in
having that which they hope for: this is laughter that is not mad.
Gen 17:22 With that, YAHVEH finished speaking with Avraham and went up from
him. - He entails the
covenant upon that child: I will establish my covenant with him. YAHVEH
takes whom he pleases into covenant with himself, according to the good
pleasure of his will. See Rom.
Gen 17:23 Avraham took Yishma'el his son, all the slaves born in his house
and all who had been bought with his money, every male among the people in
Avraham's household, and circumcised the flesh of their foreskin that
very day, just as YAHVEH had said to him. - We have here Abraham’s obedience to the law of circumcision. He himself
and all his family were circumcised, so receiving the token of the covenant and
distinguishing themselves from other families, that had no part nor lot in the
matter. It was an implicit obedience: He did as YAHVEH had said to him,
and did not ask why or wherefore. YAH’s will was not only a law to him, but a
reason; he did it because YAHVEH told him.
Gen 17:24 Avraham was ninety-nine years old when he was circumcised in the
flesh of his foreskin, - Sincere obedience is not dilatory, Ps. 119:60. While the command is yet
sounding in our ears, and the sense of duty is fresh, it is good to apply
ourselves to it immediately, lest we deceive ourselves by putting it off to a
more convenient season.
Gen 17:25 and Yishma'el his son was thirteen years old when he was circumcised
in the flesh of his foreskin. - It was a universal obedience: He did not circumcise his family and
excuse himself, but set them an example; nor did he take the comfort of the
seal of the covenant to himself only, but desired that all his might share with
him in it. This is a good example to masters of families; they and their houses
must serve YAHVEH. Though YAH’s covenant was not established with Ishmael, yet
he was circumcised; for children of believing parents, as such, have a right to
the privileges of the visible church, and the seals of the covenant, whatever
they may prove afterwards. Ishmael is blessed, and therefore circumcised.
Gen 17:26 Avraham and Yishma'el his son were circumcised on the same day; - It was a speedy obedience: In the self-same day.
Like Abraham we must change the way we think about our spiritual work. Being
circumcised by faith suggested just that. Most of us see the goal of our
spiritual life as an easy, endless connection to the CREATOR. This however was
not what Abraham sought. Abraham sought to fulfilled his purpose knowing there
would be nothing easy about it.
Abraham knew that we come
into this world to strive for spiritual perfection. The only time we are free
from our spiritual struggle is when we are dead.
Gen 17:27 and all the men in his household, both slaves born in his house
and those bought with money from a foreigner, were circumcised with him.-
Abraham did this though much objection against
it. Though circumcision was painful, though to grown men it was shameful,
though, while they were sore and unfit for action, their enemies might take
advantage against them, as Simeon and Levi did against the Shechemites, though
Abraham was ninety-nine years old, and had been justified and accepted of YAHVEH
long since, though so strange a thing done religiously might be turned to his
reproach by the Canaanite and the Perizzite that dwelt then in the land, yet
YAH’s command was sufficient to answer these and a thousand such objection:
what YAHVEH requires we must do, not conferring with flesh and blood.
Genesis 17:9
And EL YAHVEH said to Abraham: “As for you, you shall keep My
Covenant, you and your descendants after you throughout their generations. 10“This
is My covenant which you shall keep, between Me and you and your descendants
after you: Every male child among you shall be circumcised; 11“and
you shall be circumcised in the flesh of your foreskins, and it shall be a sign
of the covenant between Me and you. -This Parashas begins with a generation that EL
YAHVEH found among the many nations; one with whom He could establish His
Covenant and his name was Abram. In him
was the seed of faith, which is the foundation for all who would later become
apart of the Kingdom. EL YAHVEH found in Abram the basic faith with which to
work; that is why we are told that without faith we cannot please EL YAHVEH.
With Abram was a
different spirit, different from all those who were around him. The purpose of
creation was for all humanity to share in fulfilling the Divine Will, to be filled
with the Ruach (Holy Spirit) and to learn the Constitution of the Heavenly Kingdom
Abram did not win
his new status by default; he had to prove himself, much like us today, it is
not just by believing. We are saved by faith to do good works, and those good
works are written in the Torah. Abram’s first test was for him to leave home
and seek a new land. He gave up about seventy-five year of history for a
promise. This was a Heavenly test. A Heavenly test gives us the choice between YAHVEH’s
Will and our own nature or understanding of what is right or wrong. This is our
undoing in the eating of the tree of the knowledge of good and evil.
Abram had to choose
between being subordinate to his own wishes; or to those of EL YAHVEH. By doing
so he demonstrated his conviction that man’s highest goal is to accept the
Divine wisdom as the sole truth.
This test was to
instill in Abram a certain mindset; this is the seed of greatness, or how great
men are formed. Greatness cannot be
rushed; Abram’s faithfulness was developed under extreme pressure, becoming the
object lesson to the rest of humanity. The concept of trial will differ from
person to person, but trials we must face.
My weakness is another’s strength and the other’s weakness could be my
strength. We will always be tested in our strength and our weaknesses. It is to strengthen our strength to the point
of perfection and strengthen our weakness to the point of overcoming. A just
Elohim will never test us beyond our capacity of each individual to overcome.
The person being
tested will always have a free choice, to follow or not to follow. We are given
the Holy Spirit (Ruach) in particular the Spirit of Authority and Wisdom, to
help us find the strength and wisdom to choose correctly. If he does, then he
has translated the potential of the Word into action, and in the process makes
himself into a greater person. Gold must go through the fire seven times before
it becomes pure. How many times have you been through the fire of Testing? When
anyone become saved, their future actions far outweighs the mere potential in
the Heavenly scale, and he can be rewarded for what he has done, rather than
for what he is capable of doing.
The Mighty Ones
commanded that Abram and Sarai sever all ties with their loved ones, to whom
they were already well established. It is never easy for a person to start over
again, especially when he has achieved status and prosperity. By promising
Abram his own land and it would become the heritage of His family, EL YAHVEH was
promising something far greater in value than what he had.
Even though Abram
and Sara had many disciples, they were essentially alone; they could never
blend into the world system of their day. Abram was called an Ivri, from the
Hebrew word rb,xu, the other side.
Literally this means that he was on the side of moral and was
spiritually set apart, and the rest of the people were on the other. Righteous people must be ready to endure
isolation; popularity is pleasant, but it is always a snare because it is the
natural desire of human to win approval of others, which can lead people to
compromise their principles.
Abram and Sarai,
were now given the challenge to move to the other side, not only to the other
side of their native river, but of anyone who preferred not to acknowledge the
sovereignty of EL YAHVEH and this is un-avoidable. This was in essence Abram’s Red
Sea experience. Abram was told to go for his own good; there he
would have the merit of having his own children and there you will become famous.
EL YAHVEH did not specify the route that Abram would travel, just that he would
be shown the way. EL YAHVEH will always
keep the believer who is on the journey to perfection in suspense and thereby
make the journey more exciting. Sometimes, if we know where we are going, we
will bypass the lessons we should have learnt on the way, because we are too
focus on the distination. EL YAHVEH will find it necessary for us to go back
around that mountain one more time untilwe experience that mountain in its
fullest sense.
Torah expresses
Abram’s test were in ascending order of difficulty. It was difficult for anyone
in those days to leave security of their homeland, even more difficult to leave
their family and also very difficult to leave their parents. EL YAHVEH assured Abram that he will be a
blessing; he would have the power to bless whomever he wished. He would be the standard by which people will
bless themselves. The name of Abram
would also be great. This last statement
would be enough for me to go.
EL YAHVEH went on to
give the most important guarantee of all. Genesis 12:3
I will bless those who bless you, and I will curse him who curses you;
and in you all the families of the earth shall be blessed. - Lest Abram
thinks that he would lack anything in a strange land; he was now assured that EL
YAHVEH Himself would defend him. When we
as believers get this in our thick heads then the spirit of fear that plaque us
would diminish.
Abram took his wife
and his entire household with him, that is all those who were converted with
him. They agreed to embark on this
auspicious journey with Abram. Our spiritual journey will always become easier
when we have like-minded believers travelling the same road at the same time. A
single string, by it self can be easily broken, but when we combine several
strings into a rope it is not so easily broken.
This Parashas says
that they made it to Canaan , and EL YAHVEH
appeared to Abram in a way that was visible only to him. In gratitude for the
promise of children and the land, one of the 1st acts of Abram was
to build an Altar.
Building an Altar in the physical sense, is to establish a portal
between the physical and the spiritual.
Building an Altar is a place to draw near to The Creator, and there
Abram called on the name of EL YAHVEH.
Abram in Egypt
This is another test
of Abram’s faith. Soon after they
settled in their new home in Canaan where EL YAHVEH had promised him every
manner of blessing; but a famine developed in the Promise Land Egypt Egypt
The incident, in
which his wife was taken by Pharaoh after he had said that she was not his
wife, showed that He Abram had lost trust in EL YAHVEH to protect Him. He wanted to do this himself. However, EL YAHVEH used this incident to
bring Abram back to Canaan . Pharaoh hastened
to rid himself of the cause of his Divine affliction, but not wanting to incur
the wrath of EL YAHVEH, Pharaoh sent Abram away back to Canaan . The lesson here is that even if we are not
always walking in the Sovereign will, EL YAHVEH will provide us
protection. It was not a sin unto
death. Egypt
Abram Return Home
The term Abram went
up from Egypt is true in the
literal sense, for Yisrael is higher that the low land of Egypt Egypt
Abram returned to
the same spiritual level he gained when he first built the Altar when he
arrived in the land. Another way of
looking at the experience of Abram moving: is that one should never change his
customary lodging and relocate unless he is suffering harassment and anguish
there. The story of the Prodigal son is
a similar situation. EL YAHVEH made the
condition unbearable for the man feeding the pigs, so that he change his
location, then he returned home to a better life. Abram returned home to Yisrael a very wealthy
man.
Abram and Lot
Wealth and the lust
for more will bring out the worst, even in immature believers. Abram a more
mature person spiritually resisted it completely. However, Lot
his nephew an immature person allowed wealth to warp his judgment, to the point
it nearly destroyed his family. Immature
believers are like shepherds who always argue about resources, rather than
sharing it. When a child wants to have
their own way, an argument usually follows.
As believer, we must always watch how we behave with each other; for the
Canaanites and Perizzites or the unsaved are still in the land watching our
every move.
The Mature believer
that Abram was, he wanted peace. He also
understands that the only way the two could avoid strife was to go their
separate ways. Torah loves peace and so
did Abram, but any one who seek peace in opposition to the wisdom of the Torah
is courting disaster. Abram used the
Spirit of Wisdom when he said to Lot “Let
there be no strife, go away from me”
Amos
3:3 says can two walk
together unless they agree? Seeing that Abram and Lot
could not continue to be together, the more mature of the two of them gave the
other the first choice of where he should live.
Lot chose the richest part of the
country, even though it was also the corrupt.
Spiritually immature believers will always think that they can mix with
the world and not be affected. Lot ’s choice was made out of his knowledge of what is
good and what is Evil. This Parasha said
that Lot raised his eyes; but he did not
consult with EL YAHVEH. Finding Abram’s
offer appealing, he seized the opportunity to leave the morally constricting
company of Abram and settle in the lucrative neighborhood close to Sodom
From a spiritual
deceptive point of view, Lot inspected the whole area and his desire rested on
the seemingly fertile plain of the Jordan
near the Dead Sea , which at the time was as
fertile as the Garden of Eden. As a
result of the destruction on Sodom that area
became the desolate and inhospitable region that now surrounds the Dead Sea .
Decisions that are made in spiritual blindness will always lead to
spiritual desolation. II Cor 4: 18 While we look not at the things which are seen, but at the
things which are not seen: for the things which are seen are temporal; but the
things which are not seen are eternal.
After Lot had
departed, EL YAHVEH repeated His promise to Abram, emphasizing that the Promise
of the Land was given exclusively to the mature believer Abram; and not to the
immature believer Lot . There are times when we like Abram must
separate ourselves from those who will keep us back spiritually from obtaining
our promise land. EL YAHVEH said to
Abram to you will I give, not to Abram and Lot
was the promise made. The Wedding Feast
is not for the foolish virgins, but to the wise one. Abram is a type and shadow of the wise
virgins, while Lot is a type and shadow of the
foolish ones. The wise ones were invited
to the Marriage Feast of the Lamb.
Abram was to take
possession of the land, so he could bequeath it to his descendants. The Land of Yisrael Lot
and his type. You have heard me say
before that the purpose of life is to created mature sons for the Kingdom. Yisrael is a type and shadow of the Kingdom
to Come. Taking possession of the land here
on earth is to fulfill our Diving purpose, while we are still in the flesh. In the plain sense, EL YAHVEH was assuring
Abram that even then the inhibitions of Canaan
would honor EL YAHVEH as if He were already their King.
Abram was told that
it would be forever. This gift of the
land would be forever for those who care to possess it. EL YAHVEH did not say that the Hebrews would
always possess the land. During the
history of the people of Yisrael and the Land of Yisrael
How many believers
left Egypt Lot
out; it is the lack of faith that kept the children of Yisrael from not
reaching the land, and it will be the lack of faith in the Word that will keep
us out of the Kingdom the same way.
The descendants of
Abram will be as the dust of the Earth.
As the dust of the earth is countless so will be those who believe through
faith. Even though we might believe
through faith, this does not guarantee that we will make it to Canaan . As there
are three type of believers: (wife, concubine and harlot)(Canaan, wilderness,
and Egypt Canaan , sun
and the fathers spiritually. Just as
dust outlive all who tread upon it, so EL YAHVEH promised Abram that his seeds
would outlive all the nations that would persecute them.
Abram was commanded
to walk about the land, to experience every square inch of it, from top to
bottom. We cannot rule over what we do
not experience. Walking about the land
is to experience every essence of the land: to taste of its goodness; to drink
from every fountain flowing with milk and honey. Also we have to experience every mountain top
and every valley. Abram never claim every
square inch of what was promise to Him. 9 But as it is written, Eye hath
not seen, nor ear heard, neither have entered into the heart of man, the things
which EL YAHVEH hath prepared for them that love him. 10But YAHVEH
hath revealed them unto us by his Spirit: for the Spirit searcheth all things,
yea, the deep things of Elohim. 11For what man knoweth the things of
a man, save the spirit of man which is in him? even so the things of YAHVEH
knoweth no man, but the Spirit of Knowledge.
As he had done
before, Abram expressed his gratitude for EL YAHVEH’s prophecy by erecting an
Altar through which to draw closer to the Creator. Our Altar today is Yahushua (Jesus Christ) it
is only trough Him that we can draw close to EL YAHVEH. We exercise the different Altars such as: the
Brazen Altar, the Blood from Yahushua feet, the moment that we accept Him as
Lord and Savior. We exercise the Laver,
the blood and water that flow from the side of Yahushua, as our water
baptism. We exercise the Menorah, the
Blood from His Right Hand, the Holy Spirit.
We exercise the Altar of Shewbread, the Blood from His Left Hand which
is the Word of Elohim. We exercise the
Altar of Burn Incense, which is the Blood from the Crown of Thorns or praise
and worship. Whenever we repent for our
sins, or pray for the Holy Spirit, read the Word, or sing praises to the Holy
One of Yisrael, we are building an Altar.
May you all build many Altars!
The
War
This Parashas
reveals another side of a Mature believer’s nature; Abram’s courage in
battle. Too often we hear that we must
turn the other cheek; should Abram say to the forces that had captured Lot , come over here and capture us also? There is a time for everything. Eccles 3: 1 To every
thing there is a season, and a time to every purpose under the Heavens: 2A
time to be born, and a time to die; a time to plant, and a time to pluck up
that which is planted; 3A
time to kill, and a time to heal; a time to break down, and a time to build
up; 4A time to weep, and a time to laugh; a time to mourn, and a
time to dance; 5A time to cast away stones, and a time to gather
stones together; a time to embrace, and a time to refrain from embracing; 6A time to get, and a time to
lose; a time to keep, and a time to cast away;
7A time to rend, and a time to sew; a time to keep silence,
and a time to speak; 8A time to love, and a time to hate; a time of
war, and a time of peace. If a believer should try to make peace when
they are told to make war, they are against Torah. A mature believer must always present the
situation before EL YAHVEH before deciding what to do.
The choice that Lot made caused him to be a victim of a war, which
involved the different people of the region.
One cannot play with pigs and not expected to get filthy. Although Abram was outnumbered, he mobilized
his disciples and went in defence of his immature nephew Lot
who was still a believer. How often our
children fall into problems and the older more mature parent had to bail them
out? Lot
was both spiritually blind and incapable of rescuing himself. It is with Divine Wisdom and Authority that
Abram went into battle and was therefore victorious.
The Commander and
Chief already knew the weakness of the enemy and relayed that information to
Abram, who knew in the spirit when and where to attack the enemy. Too often many believers go into battle without
any air-support, and the outcome is defeat.
What is the reason that we go into battle? Is it for selfish gain? Abram demonstrated
nobleness by refusing to accept any of the spoils of war. He however would not deprive his allies of
their rightful share. Abram proved his
integrity in two ways: by refusing personal gain he showed that he had acted
only to save his nephew, but not for himself; and secondly he showed that he
would not deprive the others of their entitlement in order to prove his own righteousness.
Abram
saves Lot
Abram armed the men
who he had educated in the service of EL YAHVEH, Mighty men of valor. Abram had many disciples, but the one who
were chosen were those who had been in his household from birth. Lot ,
however, was not born in Abram house; he had his character formed before he
came to Abram. It is often very
difficult to try and convert a non-believer than a religious person.
Even at night Abram
continued the assault on the enemy, splitting up his forces Abram followed the
enemy as they scattered in various directions.
What does this tell us? In
spiritual warfare the battle is not over until the enemy is defeated. This lovey-dovey mentality, to love the enemy
is false. We are to love them enough to
tell them about Our Lord and Savior Yahushua, but when we are in war, they must
be destroyed.
Melchizedek
After the victory,
Abram met with the King of Salem Temple
From this Scripture
we are told that those of us who overcome, those who reach Maturity will rule
and reign with Yahushua. These are they
who are of the Order of Melchizedek.
Those who will rule and reign with Yahushua in the Millennium Kingdom
Melchizedek brought
bread and wine to the battle weary warriors, which was the customary
refreshment. When we as believers have
passed through the battle that is necessary to be an overcomer; when we reach
the Holy City
Melchizedek was a
royal priesthood, meaning that He is a faithful servant, he has reached
maturity and he is an overcomer. He will
rule and reign with Yahushua in the World to come. Notice in Genesis 14:18And
Melchizedek king of Salem
Melchizedek
obviously knew the spiritual status of Abram, and He recognized the
accomplishment of a servant of EL YAHVEH.
EL YAHVEH will always deliver the enemy of a Mature believer into their
hands. I have always heard that it was
Abram who gave Melchizedek the tithes; however, that is not what Torah said, it
was Melchizedek who gave the tithes to Abram.
King
of Sodom
Notice the request
of the king of Sodom
Even though Abram
was entitled to the spoils of victory, Abram was teaching us a very valuable
lesson. The lesson is clear, some things
are permissible, yet not all of them are valuable. I might be permitted to eat all kinds of
meat, yet it is not beneficial for me to eat pork. Abram showed his devotion to EL YAHVEH by
refusing any help from the unsaved, even though the wealth of the wicked is
stored up for the just. Abram declined
all personal gains so that the King of Sodom could not go about boasting that
it was him, rather than EL YAHVEH who made Abram rich.
It Might seem that
Abram had returned the people to the King of Sodom, but was this a right thing
to do? Some might say that we should
never return people to a sinful system.
Did the people whom Abram freed had a choice to stay with Abram or
return to there former life? Was the
pull of the world system so great that the shame of sin is over looked? You answer that question!
YAHVEH’s
Reassurance
In Genesis Chapter
15 we see that some time had passed before The Mighty One appeared in a vision,
and gave a Divine revelation to Abram and said: Fear not, Abram: I am thy shield, and thy exceeding great reward. In our daily walk, some times someone comes
up to us and give us a word of encouragement, and we do not always realize that
it is from our Heavenly Father, telling us to fear not, He will be our Shield
and great reward.
It is a possibility
that Abram might have been feeling depressed.
After the amazing defeat of the enemy, Abram might have been wondering
if there might be a reprisal against him.
The defeated kings might be amassing a greater army to move against him;
after all they out numbered Abram. As
believers we need not fear reprisal, nor need to fear the future. This assurance is immortalized in the
Amidah/shemoneh prayer, the first blessing of which describes EL YAHVEH as the
Shield of Abraham. It is also a promise
that the seed of Abraham will never be forgotten.
Abram addressed The
Head of the Mighty Ones as Lord (EL YAHVEH): EL YAHVEH is my Lord. A mature believer will always address EL
YAHVEH as My Lord, indicating complete obedience and acknowledgement of His
Mastery over our lives. As Lord over our
lives, He alone knows that sometimes harsh judgment is essential, merciful, and
kind to us. He alone knows when harsh judgment is necessary to lay the
foundation of a brighter future.
YAHVEH took Abram
and Sarai through the realm of reason and nature. They knew from their natural faculty that
Sarai could not have children; however, YAHVEH told Abram that the Hebrew
people would transcend the laws of nature, which are symbolized by the Stars
and the constellation. Even though
Abram and Sarai were naturally incapable of having children together, they were
symbolic of the stars; this was YAHVEH’s design for them. By comparing the seeds of Abram to the stars,
EL YAHVEH indicated that when the Hebrew people obeys YAHVEH’s Sovereign Will,
they will be above all other nations; when they disobey His Will they will be
trampled upon like the dust of the earth.
In verse 6 of
chapter 15 it says that Abram trusted in YAHVEH. Did he not trust in Him before? The meaning of this comment should have said
that Abram’s faith was completed at that moment. Abram submitted himself totally to EL YAHVEH,
placing in Him his total confidence and seeking all his guidance in EL YAHVEH.
EL YAHVEH reckoned
righteousness to Abram for faith. Faith
without works is not righteousness.
Righteousness is right actions.
Abram now reckoned EL YAHVEH promise of children as a manifestation of
righteousness, for YAHVEH had made the promise unconditionally, without regard
to Abram future merits.
Abram asked YAHVEH
how will I know that I will possess the land?
How will I know that I have overcome?
The seeds of Abram like the children of Yisrael will have to live in
this world as a form of testing (40 years); but we shall leave with great
spiritual possessions. In the meantime
we are to guard our sacrifices against the fowls of the air, false religions
will come against it; but we must drive them away.
The fullness of the
Amorites shall be fulfilled. The
Amorites represent all the Canaanite nations; and when they have accumulated
enough sin then they deserve expulsion. EL
YAHVEH will not punish a nation until its measure of sin is full. Also, YAHVEH will not give a land to a people
until they become a nation. When the
fullness of the Amorites is come they will be driven out of the land little by
little, as Yisrael establishes themselves in the land gradually. The Amorites are still required in the land
to keep the land from deteriorating, and also that they should plant vineyards
and build houses for the new occupant.
Ratification
of the Covenant
The furnace and the
fire symbolize the Divine Presence that was there to seal the covenant, and the
smoking furnace also symbolized Gehinnom, into which the four Monarchies would
descend. It also represents the intense
darkness and the fire that would be present at the Revelation at Mt. Sinai
The Torah lists the
ten nations whose territories comprise of YAHVEH’s gift to the descendants of
Abram. Seven of these nations were
conquered by Joshua; but not the other three nations (Edom , Moab
The
Birth of Ishmael
In spite of their
spiritual riches and the Divine assurance, Abram were still affected by the
barrenness of Sarai. Recognizing this as
a barrier to the promise, Sarai suggested to Abram to marry her maidservant
Hagar. Yes I did say marry. He had sex with her. If by some chance a son was born, Sarai would
raise him as her own son. Does this sound familiar? Yes; Adam taking Eve’s
advise.
Hagar was a descendant of Egypt
Eve wanted to become
like EL YAHVEH without learning obedience.
Sarai in her eagerness to fulfill YAHVEH’s promise she brought more
problems on herself. Hagar brazenly
boasted to the other women, that Sarai was no good; and that Abram still got
it; and that it was all Sarai’s fault.
Now that Abram was assured of an heir, Hagar no longer felt subservient
to Sarai.
I use to think that
Sarai was wicked to Hagar, but Hagar had to learn humility and
faithfulness. Therefore, she was placed
in the hand of Sarai to do as she felt.
Sarai had to restore her dominion and not domination over Hagar. Sarai’s treatment of Hagar was in light of
Hagar’s inflated self-image, and she took it as persecution. The angel addressed Hagar as maidservant of
Sarai; the angel was reminding her of her subservience to her mistress. Hagar acknowledged this status by referring
to Sarai as my mistress. Sometimes it
takes spending a period in the wilderness in order to teach us a lesson.
EL YAHVEH is the
only one who can take a negative and turn it into a positive. This circumstance was to teach Hagar a lesson
she needed to learn for her spiritual development. It was not a total loss or was it all a
disaster for Abram. Things happen to us,
in order to reveal a spiritual deficiency in our character.
This choice of
Sarai, even though it was an unnecessary activity, revealed to us a side of
Sarai, Hagar, and Abram that warranted some renovating. The choice we make every day is a result of
the operating system in our lives. The
Holy Spirit alone knows the defects in our personality and situations arise to
help repair these blemishes in our lives.
Was this part of EL
YAHVEH Sovereign Will or His Permissive Will?
Was Hagar to be Abram second wife even if she were not given to Abram by
Sarai? These are all what if questions. Hagar was rewarded for her obedience with the
promise that she too would be a mother of a mighty nation. If Hagar would honor Sarai her son would be
destined for power and material greatness.
It was an angel and
not YAHVEH who spoke to Hagar; she understood that Ishmael would be part of
Yah’s Sovereign Will. The place where
this occurred was by the Well of the Living One Appear to Me. This well became a place of prayer for future
generations. Bolstered by the angel’s
promise, Hagar then returned to her mistress. This was about 2034 from the time
of creation.
Covenant
of Circumcision
The year was 2047
from creation; Abram was ninety-nine years old, Sarai was eighty-nine, and
Ishmael thirteen. At this advanced age
Abram was given the commandment of circumcision, or one of his ten trials. Despite his advanced age and the difficulty
of performing this operation, He did not hesitate to comply.
The commandment was
given prior to Isaac’s conception. So that Isaac the son of the promise would
be conceived in Holiness. The sheer
magnitude of this test was that it would be regarded as bizarre by human
standards, and it might seriously contradict his life long methods of bringing
people closer to YAHVEH. Abram was
challenged to accept a commandment that opposes his concept of how to serve EL
YAHVEH.
YAHVEH appeared to
Abram and said “I am El SHADDAI” (who is sufficient) who have sufficient power
to give what is necessary. Therefore
walk before me and be blameless. He was
to observe the mitzvah of circumcision, and as a result Abram would become
perfect. By removing part of the foreskin
through circumcision an apparent contradiction to physical perfection, man
would become perfect. Because of this
slight diminution of an organ it would become the symbol of YAHVEH’s Covenant.
Such spiritual closeness can only be achieved through man’s own effort. Closeness to EL YAHVEH through man’s
obedient, desire and faith is man’s ultimate perfection.
In every covenant
there are usually two parties, and the obligation of the covenant must be
defined clearly. YAHVEH’s responsibly
are listed in Genesis 17:4-8 and those of Abram and his descendants are listed
in 9-14.
It is clear that the
blessing of children and possession of the land depended on circumcision, a
connection that is also implied in the second blessing of the Grace after
Meals. The symbolic significance of this
commandment is indicated by the name of the flesh that is removed in
performance of the commandment, though commonly translated as foreskin, but more accurately, as it is
used in Scripture is ‘a barrier that is standing in the way of a beneficial
result’.
The sinful nature
that obstructs a person’s desire to change his life-style is called the orlah (circumcision) of the heart
Leviticus 2:41. Circumcision
is a means to help the Hebrew people ennoble themselves and return to the
spiritual state before the fall of Adam.
Some teach that Adam was born circumcised, but after his sin his
foreskin was extended and covered his organ, as a symbol that he had created a
barrier between himself and holiness. By
removing this superfluous skin covering the organ of continuity, circumcision
teaches that man must eliminate the natural barrier blocking his advancement to
perfection.
Circumcision’s
capacity to accomplish this is not a guaranteed outcome of the physical
manifestation; to the contrary it is metaphysical. The spiritual aspect of circumcision is
symbolized by the commandment that it be done on the eighth day of a boy’s life
is reminiscent of a new beginning.
The natural order of
creation involves cycles of seven, such as the seven days of the week, seven
years of the Shemittah agricultural cycle.
The number eight on the other hand, represents the concept that one can
rise above the limitation of the flesh.
By commanding Yisrael to circumcise its male on the eighth day, YAHVEH
is teaching that the Hebrew’s ability to remove this barrier to his spiritual
growth transcends the natural order of life.
Nevertheless, EL YAHVEH has given this ability to man through our
Yahushua HaMashiach, and since we can, we must.
Circumcision is
literally a sign, a mark on the body, stamping its bearer as a servant of YAHVEH;
just like how our souls are different from those who are not saved, so too must
our bodies must be different . EL YAHVEH
ordained that this be placed on the reproductive organ to symbolize that
circumcision is essential to a Hebrew male.
Name change
EL YAHVEH changed
Abram’s name to Abraham, a change representing his new status as av hamon the father of a multitude. Whereas the old name Abram or Avram represented his former status as
being Aram , or the father of
Aram
All converts are considered
descendants of Abraham because the Torah called him the father of nations,
therefore a convert can be called a Son of Abraham. This means that the spiritual mission of
mankind, which began with Adam, was now transferred to Abraham. The blessing of kingship implies that
Abraham’s offspring will have the power of suppress idolatry and carry out his
Divine purposes while in the flesh.
Originally the
covenant was solely with Abraham. Now,
Sarah a woman was made a partner in this covenant. Similarly, Abraham’s new role was signified
by a change to a new name, so also was Sarai changed to the name Sarah. The word or name Sarai, which ended in the
positive, means my princess implying that she owed her greatness to her status
as the wife of Abraham. Therefore, she
was called Sarah which signifies that she will be a princess of all the nations
of the world.
Prior to the
covenant, Sarai’s personal majesty made her the princess of Abraham. Now that
all the limitations were removed; she was princess par excellence to all
mankind! Previously, Sarai had been
barren; her new name symbolized a change in her destiny, for accompanying the
change of name, came also the Divine promise.
Even though she was at the age that would make childbirth impossible,
but the Divine intervention makes everything possible.
Haftarah
Isaiah 40:27 – 41:16
Isa 40:27 Why sayest thou, O Yacob,
and speakest, O Yisrael, My way is hid from YAHVEH, and my judgment is passed
over from my Elohim? – Here, I. The prophet reproves the people of YAHVEH, who are now
supposed to be captives in Babylon
Why dost thou make hard
and melancholy conclusions concerning thyself and thy present case as if the
latter were desperate?’’
1. The titles he here
gives them were enough to shame them out of their distrusts: O Yacob! O
Yisrael! Let them remember whence they took these names, from one who had
found YAHUSHUA faithful to Him and kind in all His straits; and why they bore
these names, as YAH’s professing people, a people in covenant with HIM.
2. The way of reproving
them is by reasoning with them: "Why? Consider whether they hast any
ground to say so.’’ Many of our foolish frets and foolish fears would vanish
before a strict enquiry into the causes of them.
3. That which they are
reproved for is an ill-natured, ill-favoured, word they spoke of YAHVEH, as if
HE had cast them off. There seems to be an emphasis laid upon their saying it:
Why sayest thou and speakest thou? It is bad to have evil
thoughts rise in our mind, but it is worse to put a sanction to them,
and turn them into evil words. David reflects with regret upon what he said in
his haste, when he was in distress.
4. The ill word they said
was a word of despair concerning their present calamitous condition. They were
ready to conclude:
(1.) That YAHVEH would
not heed them: "My way is hidden from YAHVEH; HE takes no notice of
our straits, nor concerns HIMSELF any more in our concernments. There are such
difficulties in our case that even divine wisdom and power will be
nonplussed.’’ A man whose way is hidden is one whom YAHVEH has hedged
in, Job 3:23.
(2.) That YAHVEH could
not help them: "My judgment is passed over from my EL; my case is
past relief, so far past it that YAHVEH HIMSELF cannot redress the grievances
of it. Our bones are dried.’’ Eze. 37:11.
Isa 40:28 Hast thou not known? hast
thou not heard, that the everlasting EL, YAHVEH, the CREATOR of the ends of the
earth, fainteth not, neither is weary? there is no searching of HIS
Understanding. – The prophet is
here reminding them and us of that which, if duly considered, was sufficient to
silence all those fears and distrust. For their conviction, as before for the
conviction of idolaters, he appeals to what they had known and what they had
heard. Yacob and Yisrael were a knowing people, or might have been, and their
knowledge came by hearing; for Wisdom cried in their chief places of concourse.
Now, among other things, they had heard that EL YAHVEH had spoken once,
twice, yea, many a time they had heard it, That power belongs unto YAHVEH
(Ps. 62:11), That is,
HE is HIMSELF an almighty
Elohim, HE must needs be so, for HE is the YAHVEH EL ELYON The Everylasting.
HE was from eternity; hE will be to eternity; and therefore with HIM there is
no deficiency, no decay. HE has HIS being of HIMSELF, and therefore all HIS
perfections must needs be boundless. HE is without beginning of days or end of
life, and therefore with him there is no change. HE is also the Creator of
the ends of the earth, that is, of the whole earth and all that is in it
from end to end. HE therefore is the rightful owner and ruler of all, and must
be concluded to have an absolute power over all and an all-sufficiency to help
HIS people in their greatest straits.
Doubtless he is still as
able to save his church as he was at first to make the world:
(1.) HE has wisdom to
contrive the salvation, and that wisdom is never at a loss: There is no
searching of HIS Understanding, so as to countermine the counsels of it and
defeat its intentions; no, nor so as to determine what he will do, for he has
ways by himself, ways in the sea. None can say, "Thus far YAH’s wisdom can
go, and no further;’’ for, when we know not what to do, he knows.
(2.) HE has power to
bring about the salvation, and that power is never exhausted: HE faints not,
nor is weary; HE upholds the whole creation, and governs all the creatures,
and is neither tired nor toiled; and therefore, no doubt, HE has power to
relieve HIS people, when it is brought ever so low, without weakness or
weariness.
Isa 40:29 He giveth power to the faint; and
to them that have no might he increaseth strength. - YAHVEH gives strength and power to HIS people, and
helps them by enabling them to help themselves. He that is the strong YAHVEH is
the strength of Yisrael.
HE can help the weak.
Many a time HE gives power to the faint, to those that are ready to
faint away; and to those that have no might HE not only gives, but increases
strength, as there is more and more occasion for it. Many out of bodily
weakness are wonderfully recovered, and made strong, by the providence of YAHVEH:
and many that are feeble in spirit, timorous and faint-hearted, unfit for
services and sufferings, are yet strengthened by the grace of YAHVEH with
all might in the inward man. To those who are sensible of their weakness,
and ready to acknowledge they have no might, YAHVEH does in a special manner
increase strength; for, when we are weak in ourselves, then are we
strong in YAHVEH.
Isa 40:30 Even the youths shall faint and
be weary, and the young men shall utterly fall: - He will help
the willing, will help those who, in a humble dependence upon him, help
themselves, and will do well for those who do their best. Those who trust to
their own sufficiency, and are so confident of it that they neither exert
themselves to the utmost nor seek unto Yahushua for His grace, are the youth
and the young men, who are strong, but are apt to think themselves
stronger than they are. And they shall faint and be weary, yea, they shall
utterly fail in their services, in their conflicts, and under their burdens;
they shall soon be made to see the folly of trusting to themselves.
Isa 40:31 But they that wait upon YAHVEH
shall renew their strength; they shall mount up with wings as eagles; they
shall run, and not be weary; and they shall walk, and not faint. – But those that wait on YAHVEH, who make conscience of their duty to him, and by
faith rely upon him and commit themselves to his guidance, shall find that YAHVEH
will not fail them. They shall have grace sufficient for them: They shall
renew their strength as their work is renewed, as there is new occasion;
they shall be anointed, and their lamps supplied, with fresh oil.
YAHVEH will be their arm
every morning, ch. 33:2. If at any time they have been foiled and weakened
they shall recover themselves, and so renew their strength. Heb. They shall
change their strength, as their work is changed, doing work, suffering
work; they shall have strength to labour, strength to wrestle, strength to
resist, strength to bear. As the day so shall the strength be.
They shall use this grace
for the best purposes. Being strengthened:
First, They shall soar upward, upward
towards perfection: They shall mount up with wings like eagles, so
strongly, so swiftly, so high and heaven-ward. In the strength of divine grace,
their souls shall ascend above the world, towards the seventh heaven, and even
enter into the holiest. Pious and devout affections are the eagles’ wings on
which gracious souls mount up, Ps. 25:1.
Secondly, They shall press forward, forward towards heaven.
They shall walk, they shall run, the way of YAH’s commandments, cheerfully and
with alacrity (they shall not be weary), constantly and with
perseverance (they shall not faint); and therefore in due season they
shall reap. Let Yacob and Yisrael therefore, in their greatest distresses,
continue waiting upon YAHVEH, and not despair of timely and effectual relief
and succor from HIM.
Chapter 41
In this chapter, as the
former, it is intended both for the conviction of idolaters and for the
consolation of all YAH’s faithful worshippers; for the Spirit is sent, and
ministers are employed by YAHVEH, both to convince and to comfort. And however
this might be primarily intended for the conviction of Babylonians, and the
comfort of Yisraelites, or for the conviction of those in Yisrael that were
addicted to idolatry, as multitudes were, and the comfort of those that kept
their integrity, doubtless it was intended both for admonition and
encouragement to us, admonition to keep ourselves from idols and encouragement
to trust in YAHVEH.
Here:
I. YAHVEH by the prophet
shows the folly of those that worshipped idols, especially that thought their
idols able to contest with him and control him verse 1-9.
II. He encourages HIS
faithful ones to trust in Messiah, with an assurance that He would take their
part against their enemies, make them victorious over them, and bring about a
happy change of their affairs verse 10–16.
Isa 41:1 Keep silence before me, O
islands; and let the people renew their strength: let them come near; then let
them speak: let us come near together to judgment. – Those that are particular of YAH’s care for HIS
People Yisrael in raising up Cyrus to be their deliverer is here insisted upon
as a great proof both of YAHVEH sovereignty above all idols and of HIS power to
protect HIS people Yisrael.
Here is, a general
challenge to the worshippers and admirers of idols to make good their
pretensions, in competition with YAHVEH and opposition to him. Is is renewed
according to verse 21: Produce your cause. The court is set, summonses
are sent to the islands that lay most remote, but not out of YAH’s
jurisdiction, for HE is the Creator and possessor of the ends of the earth,
to make their appearance and give their attendance. Silence (as usual) is proclaimed
while the cause is in trying: "Keep silence before ME, and judge
nothing before the time’’; while the cause is in trying between the kingdom of
Heavens and the kingdom of Satan it becomes all people silently to expect the
issue, not to object against YAH’s proceedings, but to be confident that he
will carry the day.
The defenders of idolatry
are called to say what they can in defence of it: "Let them renew their
strength, in opposition to YAHVEH, and see whether it be equal to the
strength which those renew that wait upon him (ch. 40:31); let them try their
utmost efforts, whether by force of arms or force of argument. Let them come
near; they shall not complain that YAH’s dread makes them afraid
(Job 13:21), so that they cannot say what they have to say, in vindication and honor
of their idols; no, let them speak freely: Let us come near together
to judgment.’’
The cause of EL YAHVEH
and HIS kingdom is not afraid of a fair trial; if the case be but fairly
stated, it will be surely carried in favour of religion.
Isa 41:2 Who raised up
the righteous man from the east, called him to his foot, gave the nations
before him, and made him rule over kings? he gave them as the dust to his
sword, and as driven stubble to his bow. - The enemies of YAH’s Assembly and HIS holy religion Scriptual Judaism,
may safely be challenged to say and do their worst for the support of their
unrighteous cause. He that sits in heaven laughs at them, and the daughter
of Zion
HE particularly
challenges the idols to do that for their worshippers, and against HIS, which
he had done and would do for his worshippers, and against theirs. Different
senses are given, concerning the righteous man raised up from the east;
and, since we cannot determine which is the true, we will make use of each as
good.
He particularly challenges the idols to do
that for their worshippers, and against HIS, which HE had done and would do for
HIS worshippers, and against theirs. Different senses are given of, concerning the
righteous man raised up from the east; and, since we cannot determine which
is the true, we will make use of each as good.
1. That which is to be
proved is:
(1.) That YAHVEH is EL
ELYON alone, the first and with the last, that HE is Infinite,
Eternal, and Unchangeable, that HE governed the world from the beginning, and
will to the end of time. HE has reigned of old, and will reign for ever; the
counsels of HIS kingdom were from eternity, and the continuance of it will be to
eternity.
(2.) That Yisrael
is HIS servant verse 8, whom HE owns, and protects, and employs, and in
whom HE is and will be glorified. As there is a EL in the heavens, so there is
a Asseblly on earth that is HIS particular care. Elijah prays (1 Ki. 18:36), Let
it be known that thou art EL, and that I am thy servant. Now,
2. To prove this he
shows, that it was HE who called Abraham, the father of this despised nation,
out of an idolatrous country, and by many instances of HIS favour made
Abraham name great, Gen. 12:2. He is the righteous man whom YAHVEH
raised up from the east. Of him the Chaldee paraphrast expressly
understands it: Who brought Abraham publicly from the east? To maintain
the honor of the people of Yisrael, it was very proper to show what a figure
this great ancestor of theirs made in his day; and verse 8 seems to be the
explication of it, where YAHVEH calls Yisrael the seed of Abraham my friend;
and HE calls the generations (namely, the generations of Yisrael) from
the beginning. Also, to put contempt upon idolatry, and particularly the
Chaldean idolatry, it was proper to show how Abraham was called from serving
other gods (Jos. 24:2, 3, etc.), so that an early testimony was borne against
that idolatry which boasted so much of its antiquity. Also, to encourage the
captives in Babylon to hope that YAHVEH would find a way for their return to
their own land, it was proper to remind them how at first he brought their
father Abraham out of the same country into this land, to give it to him for an
inheritance, Gen. 15:7. Now observe what is here said concerning him.
[1.] That he was a righteous
man, or a man of righteousness, that believed in YAHVEH, and it
was counted to Abraham for righteousness; and so he became the father of all
those who by faith in Messiyah are made the righteousness of YAHVEH through
him, Rom. 4:3, 11; 2 Co. 5:21. He was a great example of righteousness in
his day, and taught his household to do judgment and justice, Gen.
18:19.
[2.] That YAHVEH raised
him up from the east, from Ur first and
afterwards from Haran , which lay east from Canaan . YAHVEH would not let him settle in either of
those places, but did by him as the eagle by her young, when she stirs up her
nest: he raised him out of iniquity and made him pious, out of obscurity and
made him famous.
[3.] He called him to
his foot, to follow him with an implicit faith; for he went out, not
knowing whither he went, but whom he followed, Heb. 11:8. Those whom YAHVEH
effectually calls he calls to his foot, to be subject to him, to attend him,
and follow the Lamb whithersoever he goes; and we must all either come
to his foot or be made his footstool.
Isa 41:3 He pursued them, and passed
safely; even by the way that he had not gone with his feet. - He gave nations before him, the nations of Canaan ,
which YAHVEH promised to make him master
of, and thus far gave him an interest in that the Hittites acknowledged him a
mighty prince among them, Gen. 23:6. He made him rule over those kings
whom he conquered for the rescue of his brother Lot ,
Gen. 14. And when YAHVEH gave them as dust to his sword, and as driven
stubble to his bow (that is, made them an easy prey to his catechised
servants), he then pursued them, and passed safely, or in peace,
under the divine protection, though it was in a way he was altogether
unacquainted with; and so considerable was this victory that Melchizedec
himself appeared to celebrate it. Now who did this but the great Jehovah? Can
any of the gods of the heathen do so?
Isa 41:4 Who hath wrought and done it, calling the
generations from the beginning? I YAHVEH, the first, and with the last; I am HE. - That it is he who will, ere long, raise up Cyrus
from the east. It is spoken of according to the language of prophecy as a thing
past, because as sure to be done in its season as if it were already done. YAHVEH
will raise him up in righteousness (so it may be read, ch. 45:13), will
call him to HIS foot, make what use of him he pleases, and make him
victorious over the nations that oppose his coming to the crown, and give him
success in all his wars; and he shall be a type of Messiyah, who is
righteousness itself, Yahushua our righteousness, whom YAHVEH will, in the
fulness of time, raise up and make victorious over the powers of darkness; so
that Messiyah shall spoil them and make a show of them openly.
Isa 41:5 The isles saw it, and
feared; the ends of the earth were afraid, drew near, and came. - He exposes the folly of idolaters, who,
notwithstanding the convincing proofs which the EL of Yisrael had given of HIS
being EL alone, obstinately persisted in their idolatry, nay, were so much the
more hardened in it: The isles of the Gentiles saw this, not only what YAHVEH
did for Abraham himself, but what HE did for his seed, for his sake, how HE
brought them out of Egypt, and made them rule over kings, and they
feared, Ex. 15:14–16.
Isa 41:6 They helped every one his
neighbour; and every one said to his brother, Be of good courage. - They were afraid, and, according to the summons,
they drew near, and came; they could not avoid taking notice of what YAHVEH
did for Abraham and his seed; but, instead of helping to reason one another out
of their sottish idolatries, they helped to confirm one another in them.
They looked upon it as a
dangerous design upon their religion, which they were jealous for the honor of,
and were resolved, right or wrong, to adhere to, and therefore were alarmed to
appear vigorously for the support of it, as the Ephesians for their Diana. When
YAHVEH, by HIS wonderful appearances on the behalf of his people, went about to
wrest their idols from them, they held them so much the faster, and said one to
another, "Be of good courage; let us unanimously agree to keep up
the reputation of our gods.
Though Dagon fall before
the Ark, he shall be set up again in his place.’’ One tradesman encourages
another to come into a confederacy for the keeping up of the noble craft of
god-making. Therefore men’s convictions often exasperate their corruptions, and
they are made worse both by the word and the works of YAHVEH, which should make
them better.
Isa 41:7 So the carpenter encouraged the
goldsmith, and he that smootheth with the hammer him that smote the anvil,
saying, It is ready for the sodering: and he fastened it with nails, that it
should not be moved. - They looked upon it as a dangerous design upon themselves. They thought
themselves in danger from the growing greatness both of Abraham that was a
convert from idolatry, and of the people of Yisrael that were separatists from
it; and therefore they not only had recourse to their old gods for protection,
but made new ones, Deu. 32:17.
So the carpenter, having done his part to the timberwork, encouraged
the goldsmith to do his part in gilding or overlaying it; and, when it came
into the goldsmith’s hand, he that smooths with the hammer that polishes
it, or beats it thin, quickened him that smote the anvil, bade him be
expeditious, and told him it was ready for the soldering, which perhaps
was the last operation about it, and then it is fastened with nails, and
you have a god of it presently.
Do sinners thereof
animate and quicken one another in the ways of sin? And shall not the servants
of the living Elohim both stir up one another to, and strengthen one another
in, his service? Some read all this ironically, and by way of permission: Let
them help every one his neighbor; let the carpenter encourage the goldsmith;
but all in vain; idols shall fall for all this.
Isa 41:8 But thou, Yisrael, art my
servant, Yacob whom I have chosen, the seed of Abraham my friend. – In this verse He encourages his own people to trust
in HIM: "But you, Yisrael, art my servant. They know ME not, but
thou knowest ME, and knowest better than to join with such ignorant besotted
people as these’’ (for it is intended for a warning to the people of YAHVEH not
to walk in the way of the heathen); "they put themselves under the
protection of these impotent deities, but thou art under my protection.
Those that make them
are like unto them, and so is every one that trusts in them; but You, O Yisrael! art the servant of a better Master.’’ Observe what
is suggested here for the encouragement of YAH’s people when they are
threatened and insulted over.
1. They are YAH’s
servants, and HE will not see them abused, especially for what they do in HIS
service: Thou art my servant "I have said unto thee, Thou art my
servant; and I will not go back from MY word.’’
2. YAHVEH has chosen
them to be a peculiar people to HIMSELF. They were not forced upon HIM, but of
his own good-will HE set them apart.
3. They were the seed of
Abraham HIS friend. It was the honor of Abraham that he was called the
friend of YAHVEH (James 2:23), whom YAHVEH covenanted and conversed with as
a friend, and the man of his counsel; and this honor have all the
saints, Jn. 15:15. And for the father’s sake the people of Yisrael were
beloved.
Isa 41:9 Thou whom I have taken from the
ends of the earth, and called thee from the chief men thereof, and said unto
thee, Thou art my servant; I have chosen thee, and not cast thee away. - YAHVEH was pleased to look upon them as the
posterity of an old friend of his, and therefore to be kind to them; for the
covenant of friendship was made with Abraham and his seed.
HE had sometimes, when
they had been scattered among the heathen, fetched them from the ends of the
earth and taken them out of the hands of the chief ones thereof, and therefore
he would not now abandon them. Abraham their father was fetched from a place at
a great distance, and they in his loins; and those who had been thus
far-fetched and dear-bought he could not easily part with.
He had not yet cast them
away, though they had often provoked him, and therefore he would not now
abandon them. What YAHVEH has done for HIS people, and what HE has further engaged
to do, should encourage them to trust in HIM at all times.
Isa 41:10 Fear thou not; for I am
with thee: be not dismayed; for I am thy EL: I will strengthen thee; yea, I
will help thee; yea, I will uphold thee with the right hand of my righteousness. - The scope of these verses is to silence the fears,
and encourage the faithfull, of the servants of YAHVEH in their distresses.
Perhaps it is intended,
in the first place, for the support of YAH’s Yisrael, in captivity; but all
that faithfully serve YAHVEH through patience and comfort of this scripture
may have hope. And it is addressed to Yisrael as a single person, that it
might the more easily and readily be accommodated and applied by every
Yisraelite indeed to himself.
That is a word of
caution, counsel, and comfort, which is so often repeated, Fear thou not;
and again verse 13, Fear not; and verse 14, "Fear not, thou worm
Jacob; fear not the threatenings of the enemy, doubt not the promise of thy
EL; fear not that thou shalt perish in thy affliction or that the promise of
thy deliverance shall fail.’’ It is against the mind of YAHVEH that HIS people
should be a timorous people. For the suppressing of fear HE assures them.
In the natural a worm
changes anything that passes throuth it. Whom ever that passes through Messiyah
Yahushua should have ther spiritual nature change. That they may depend upon
HIS presence with them as their EL, and a EL all-sufficient for them in the
worst of times. Observe with what tenderness YAHVEH speaks, and how willing HE
is to let the heirs of promise know the immutability of HIS counsel, and how
desirous to make them easy: "Fear thou not, for I am with thee, not
only within call, but present with thee; be not dismayed at the power of
those that are against thee, for I am YAHVEH, and engaged for thee.
Art thou weak? I will
strengthen thee. Art thou destitute of friends? I will help thee in
the time of need. Art thou ready to sink, ready to fall? I will uphold thee
with the right hand of my righteousness, that right hand which is full of
righteousness, in dispensing rewards and punishments,’’ Ps. 48:10. And again in
verse 13 it is promised, that YAHVEH will strengthen their hands, that is, will
help them: "I will hold thy right hand, go hand in hand with thee’’
(so some): HE will take us by the hand as our guide, to lead us in our way,
will help us up when we are fallen or prevent our falls; when we are weak he
will hold us up-wavering, HE will fix us-trembling, he will encourage us, and
so hold us by the right hand, Ps. 73:23.
That HE will silence
their fears: Saying unto thee, Fear not. He has said it again and again
in HIS Word, and has there provided sovereign antidotes against fear: but HE
will go further; HE will by HIS Spirit say it to their hearts, and make them to
hear it, and so will help them.
Isa 41:11 Behold, all they that were
incensed against thee shall be ashamed and confounded: they shall be as
nothing; and they that strive with thee shall perish. - That though their enemies be now very formidable,
insolent, and severe, yet the day is coming when YAHVEH will reckon with them
and they shall triumph over them. There are those that are incensed against
YAH’s people, that strive with them, that war against them verse 12,
that hate them, that seek their ruin, and are continually picking quarrels with
them.
But let not YAH’s people
be incensed at them, nor strive with them, nor render evil for evil; but wait
YAH’s time, and believe,
1. That they shall be
convinced of the folly, at least, if not of the sin of striving with YAH’s
people; and, finding it to no purpose, they shall be ashamed and confounded,
which might bring them to repentance, but will rather fill them with rage. 2.
That they shall be quite ruined and undone: They shall be as nothing
before the justice and power of YAHVEH. When YAH comes to deal with HIS proud
enemies HE makes nothing of them.
Isa 41:12 Thou shalt seek them, and shalt
not find them, even them that contended with thee: they that war against thee
shall be as nothing, and as a thing of nought. - in
this verse we see that though their enemies be very formidable, insolent, and
severe, yet the day is coming when YAHVEH will reckon with them and they shall
triumph over them.
There are those that are
incensed against YAHVEH’s people, that strive with them verse 11, that
war against them, that hate them, that seek their ruin, and are continually
picking quarrels with them.
But let not YAH’s people
be incensed at them, nor strive with them, nor render evil for evil; but wait
YAH’s time, and believe, that they shall be convinced of the folly, at least,
if not of the sin of striving with YAH’s people; and, finding it to no purpose,
they shall be ashamed and confounded, which might bring them to
repentance, but will rather fill them with rage.
Isa 41:13 For I YAHVEH thyEL will hold thy
right hand, saying unto thee, Fear not; I will help thee. - That they shall be quite ruined and undone verse 11:
They shall be as nothing before the justice and power of YAHVEH. When HE
comes to deal with HIS proud enemies, HE will makes nothing of them. Or they
shall be brought to nothing, shall be as if they had never been. This is
repeated: They shall be as nothing and as a thing of nought, or as that
which is gone and has failed. Those that were formidable shall become
despicable; those that fancied they could do any thing shall be able to bring
nothing to pass; those that made a figure in the world, and a mighty noise,
shall become mere ciphers and be buried in silence. They shall perish, not only
be nothing, but be miserable: Thou shalt seek them, shalt enquire what
has become of them, that they do not appear as usual, but thou shalt not
find them as David, Ps. 37:36. I sought him, but he could not be found.
Isa 41:14 Fear not, thou worm Yacob,
and ye men of Yisrael; I will help thee, saith YAHVEH, and thy redeemer, the
Holy One of Yisrael. – In this verse we learn that they themselves should become a terror to
those who were now a terror to them, and victory should turn on their side. See
here,
1. How Yacob and Yisrael
are reduced and brought very low. It is the worm Jacob, so little, so
weak, and so defenceless, despised and trampled on by every body, forced to
creep even into the earth for safety; and we must not wonder that Yacob has
become a worm, when even Yacob’s King calls himself a worm and no man,
Ps. 22:6.
YAH’s people are
sometimes as worms, in their humble thoughts of themselves and their enemies’
haughty thoughts of them, worms, but not vipers, as their enemies are, not of
the serpent’s seed. YAHVEH regards Yacob’s low estate, and says, "Fear
not, thou worm Jacob; fear not that thou shalt be crushed; and you men
of Yisrael’’ (you few men, so some read it, you dead men, so
others) "do not give up yourselves for gone notwithstanding.’’
The grace of YAHVEH will
silence fears even when there seems to be the greatest cause for them. Perplexed
but not in despair.
2. How Yacob and Yisrael
are advanced from this low estate, and made as formidable as ever they have
been despicable. But by whom shall Jacob arise, for he is small? We are
here told: I will help thee, saith YAHVEH; and it is the honor of YAHVEH
to help the weak. He will help them, for he is their Redeemer, who is wont to
redeem them, who has undertaken to do it.
Messiyah is the Redeemer,
from Him is our help found. He will help them, for He is the Holy One of
Yisrael, worshipped among them in the beauty of holiness and engaged by
promise to them. YAHVEH will help them by enabling them to help themselves and
making Jacob to become a threshing instrument.
Isa 41:15 Behold, I will make thee a new
sharp threshing instrument having teeth: thou shalt thresh the mountains, and
beat them small, and shalt make the hills as chaff. - He is but an instrument, a tool in YAH’s hand, that
He is pleased to make use of; and He is an instrument of YAH’s making and is no
more than YAHVEH makes him. But, if YAHVEH make him a threshing instrument, HE
will make use of him, and therefore will make him fit for use, new and sharp,
and having teeth, or sharp spikes; and then, by divine direction and
strength, thou shalt thresh the mountains, the highest, and strongest,
and most stubborn of thy enemies: thou shalt not only beat them, but beat
them small; they shall not be a corn threshed out, which is valuable, and is
carefully preserved (such YAH’s people are when they are under the flail, ch.
21:10: O my threshing! yet the corn of my floor, that shall not
be lost); but these are made as chaff, which is good for nothing, and
which the husbandman is glad to get rid of.
Isa 41:16 Thou shalt fan them, and the wind
shall carry them away, and the whirlwind shall scatter them: and thou shalt
rejoice in YAHVEH, and shalt glory in the Holy One of Yisrael. He pursues the metaphor. Having threshed
them, thou shalt winnow them, and the wind shall scatter them. - This perhaps had its accomplishment, in part, in the
victories of the Jews over their enemies in the times of the Maccabees; but it
seems in general designed to read the final doom of all the implacable enemies
of the Assembly of Yisrael, and to have its accomplishment likewise in the
triumphs of the cross of Messiyah, the gospel of Messiyah, and all the faithful
followers of Messiyah, over the powers of darkness, which, first or last, shall
all be dissipated, and in Messiyah all believers shall be more than conquerors,
and he that overcomes shall have power over the nations, Rev. 2:26.
Brit Kadasha
Romans
4:1 - 25
The great gospel doctrine
of justification by faith without the works of the law was so very contrary to
the notions of Torah that the Jews had learnt from those that sat in Moses’
chair, that it would hardly go down with them; and therefore the apostle
insists very largely upon it, and labors much in the confirmation and
illustration of it.
He had before proved it
by reason and argument, now in this chapter he proves it by example, which in
some places serves for confirmation as well as illustration. The example he
pitches upon is that of Abraham, whom he chooses to mention because the Yisrael
gloried much in their relation to Abraham, put it in the first rank of their
external privileges that they were Abraham’s seed, and truly they had Abraham
for their father.
Therefore this instance
was likely to be more taking and convincing to the Jews than any other. His
argument stands thus: "All that are saved are justified in the same way as
Abraham was; but Abraham was justified by faith, and not by works; therefore
all that are saved are so justified;’’ for it would easily be acknowledged that
Abraham was the father of the faithful. Now this is an argument, not only from
a stronger case. If Abraham, a man so famous for works, so eminent in holiness
and obedience, was nevertheless justified by faith only, and not by those
works, how much less can any other, especially any of those that spring from
him, and come so far short of him in works, set up for a justification by their
own works? And it proves likewise, the more abundantly, as some observe, that
we are not justified, no not by those good works which flow from faith, as the
matter of our righteousness; for such were Abraham’s works, and are we better
than he?
The whole chapter is
taken up with his discourse upon this instance, and there is this in it, which
hath a particular reference to the close of the foregoing chapter, where he has
asserted that, in the business of justification, Yisralites and Gentiles stand
upon the same level. Now in this chapter, with a great deal of cogency of
argument:
I. He proves that Abraham
was justified not by works, but by faith verse 1-8.
II. He observes when and
why he was so justified verse 9–17.
III. He describes and
commends that faith of his verse 17–22.
IV. He applies all this
to us verse 22–25. And, if he had now been in the school of Tyrannus
Rom 4:1 What shall we say then that Abraham our
father, as pertaining to the flesh, hath found? - Here the apostle proves that Abraham was justified
not by works, but by faith. Those that of all men contended most vigorously for
a share in righteousness by the privileges they enjoyed in Messiyah, and the
works they performed, were the Jews, and therefore he appeals to the case of
Abraham their father, and puts his own name to the relation, being a Hebrew of
the Hebrews: Abraham our father.
Now surely his
prerogative must needs be as great as theirs who claim it as his seed according
to the flesh. Now what has he found? All the world is seeking; but,
while the most are wearying themselves for very vanity, none can be truly
reckoned to have found, but those who are justified before YAHVEH; and thus
Abraham, like a wise merchant, seeking goodly pearls, found this one pearl of
great price. What has he found, as pertaining to the flesh, that is, by
circumcision and his external privileges and performances? These the apostle
calls flesh, Phil. 3:3.
Now what did he get by
these? Was he justified by them? Was it the merit of his works that recommended
him to YAH’s acceptance? No, by no means, which he proves by several arguments.
Rom 4:2 For if Abraham were
justified by works, he hath whereof to glory; but not before YAHVEH. - If he
had been justified by works, by keeping the law, then room would have been left
for boasting, which must for ever be excluded. If so, he hath whereof to
glory, which is not to be allowed. "But,’’ might the Yisraelites say,
"was not HIS name made great (Gen. 12:2), and then might not he glory?’’
Yes, but not before YAHVEH; HE might deserve well of men, but he could never
merit of YAHVEH. Paul himself had whereof to glory before men, and we
have him sometimes glorying in it, yet with humility; but nothing to glory in
before YAHVEH, 1 Co. 4:4; Phil. 3:8, 9. So Abraham. He takes it for granted
that man must not pretend to glory in any thing before YAHVEH; no, not Abraham,
as great and as good a man as he was; and therefore he fetches an argument from
it: it would be absurd for him that glorieth to glory in any but YAHVEH.
Rom 4:3 For what saith the
scripture? Abraham believed YAHVEH, and it was counted unto him for
righteousness. - It is expressly
said that Abraham’s faith was counted to him for righteousness. What saith
the scripture? In all controversies in religion this must be our question, What
saith the scripture? It is not what this great man, and the other good man,
say, but What saith the scripture? Ask counsel at this Abel, and so end the
matter, 2 Sa. 2:18.
To the law, and to the
testimony (Isa. 8:20), thither is
the last appeal. Now the scripture saith that Abraham believed, and this was
counted to him for righteousness (Gen. 15:6); therefore he had not whereof
to glory before YAHVEH, it being purely of free grace that it was so imputed,
and having not in itself any of the formal nature of a righteousness, further
than as YAHVEH HIMSELF was graciously pleased so to count it to him. It is
mentioned in Genesis, upon occasion of a very signal and remarkable act of
faith concerning the promised seed, and is the more observable in that it
followed upon a grievous conflict he had had with unbelief; his faith was now a
victorious faith, newly returned from the battle. It is not the perfect faith
that is required to justification (there may be acceptable faith where there
are remainders of unbelief), but the prevailing faith, the faith that has the upper
hand of unbelief.
Rom 4:4 Now to him that worketh is the
reward not reckoned of grace, but of debt. – If he had
been justified by faith, the reward would have been bygrace, which is
not according to mans ability. This is his argument: Abraham’s reward was YAHVEH
HIMSELF; so HE had told him but just before (Gen. 15:1), I am thy exceeding
great reward.
Now, if Abraham had
merited this by the perfection of his obedience, it was done by the act of
grace in YAHVEH. Abraham made many
mistake, and grace was given to him to help him correct his mistakes.
YAHVEH is a debtor to
man, when man follow HIS Commandments. YAHVEH made us several promises in Deut
28:1-14 that if we do good, if we keep HIS Commandments HE will Bless us.
YAHVEH give us free grace
to all who believe in Messiyah Yahushua, grace for grace’s sake, Jn. 1:16. And
therefore to him that does not believe in Messiyah, have no such merit,
there is no value in his work of keep the law.
It is Messiyah that
justifieth the ungodly, that is, he
that was before ungodly. His former ungodliness was no bar to his justification
upon his believing: That ungodly one, that is, Abraham, who, before his
conversion, it should seem, was carried down the stream of the Chaldean
idolatry, Jos. 24:2. No room therefore is left for despair; though YAHVEH
clears not the impenitent guilty, yet through Messiyah he justifies the
ungodly.
Rom 4:5 But to him that worketh not, but
believeth on him that justifieth the ungodly, his faith is counted for
righteousness. To the person
who do not believe even in the Law, once he believe in Messiyah Yahushua, he is
consider righteous. Even if he never keep one of the law before, the very
moment all his sins have been wipe away, like the thief on the Cross who repent
and was forgiven. That thief was consider a righteous man.
Rom 4:6 Even as David also describeth the
blessedness of the man, unto whom YAHVEH imputeth righteousness without works, - Like the
Thief on the Cross, who died moments after accepting Yahushua as Messiyah, he
is consider righteous. Those of us who have been save under Messiyah, and who
lived years after, we are require to do good works. We are require to keep the
Sabbath and Feast days along with the other commandments.
Rom 4:7 Saying, Blessed are they whose iniquities
are forgiven, and whose sins are covered. – The Brazen
Altar of the Tabernacle of Moses is an example of this Justification by faith,
it is the Blood that flow from the feet of our Messiyah, at this Alter, all one
needs to do is to accept Messiyah and Savor aand redeemer. All our past sins
are covered as if it never happen. However this Brazen is the first Altar one
experience on their way into the Holy of Holies, this Brazen Altar is situated
in the Outer Court, much like the Blood over the Door post in Egypt , yet the children of Yisrael had to leave Egypt
The nature of
forgiveness. It is the remission of a debt or a crime; it is the covering of
sin, as a filthy thing, as the nakedness and shame of the soul. YAHVEH is said to
cast sin behind HIS back, to hide his face from it, which, and the like
expressions, imply that the ground of our blessedness is not our innocency, or
our not having sinned (a thing is, and is filthy, though covered; justification
does not make the sin not to have been, or not to have been sin), but YAH’s not
laying it to our charge, as it follows here: it is YAH’s not imputing sin,
which makes it wholly a gracious act of YAHVEH, not dealing with us in
strict justice as we have deserved, not entering into judgment, not marking
iniquities, all which being purely acts of grace, the acceptance and the reward
cannot be expected as debts; and therefore Paul infers verse 6 that it is the
imputing of righteousness without works.
The blessedness of it: Blessed
are they. Blessed is the man who place the blood over the doorpost of his
heart. When it is said, Blessed are the undefiled in the way, blessed is the
man that walketh not in the counsel of the wicked, etc., the design is to
show the characters of those that are blessed; but when it is said, Blessed
are those whose iniquities are forgiven, the design is to show what that
blessedness is, and what the ground and foundation of it. Pardoned people are
the only blessed people. The sentiments of the world are, Those are happy that
have a clear estate, and are out of debt to man; but the sentence of the word
is, Those are happy that have their debts to YAHVEH discharged. O how much
therefore is it our interest to make it sure to ourselves that our sins are
pardoned! For this is the foundation of all other benefits. So and so I will do
for them; for I will be merciful, Heb. 8:12.
Rom 4:8 Blessed is the man to whom
YAHVEH will not impute sin. – Why are they bless? When the Children of
Yisrael place the Blood over their doorpost, they were protected from the angel
of death. They are no longer in the kigdom of Egypt ,
they are in the kingdom
of Yisrael
Rom 4:9 Cometh this blessedness
then upon the circumcision only, or upon the uncircumcision also? for we say
that faith was reckoned to Abraham for righteousness. – Circumcision
will not save anyone, it is faith in Messiyah. Abraham was not save because he
was circumcise he was circumcise because he was saved.
Rom 4:10 How was it then reckoned? when he
was in circumcision, or in uncircumcision? Not in circumcision, but in
uncircumcision. - Justification is not recond in circumcision, or
uncircumcision. But it is easer for those who is uncircumcised. There is
nothing that anyone can do to earn this free girt of faith, there is not absolutely
nothing that anyone can say or do or purchase, all one have to do is to accept
Messiyah Yahushua as Master and Savor to earn this free gift.
Rom 4:11 And he received the sign of
circumcision, a seal of the righteousness of the faith which he had yet being
uncircumcised: that he might be the father of all them that believe, though
they be not circumcised; that righteousness might be imputed unto them also: - Abraham
received circumcision some time after he was saved, as a seal of his
progressive righteousness of his faith, that he might be the father of all them
who are moving on to perfection. It was a sign that righteousness had been
given on to him. Circumcision is a natural path to perfection, but it will not
save anyone.
Rom 4:12 And the father of circumcision to
them who are not of the circumcision only, but who also walk in the steps of
that faith of our father Abraham, which he had being yet uncircumcised. –
Abraham was never Circumcise until he was an adult. This is a sign
for those who have never been circumcise, that it does not matter, when you
were born or receive justification, circumcision is a natural path to follow,
in our step by step path to perfection to spiritual maturity. If one was born
in the redeemed community, then circumcision on the eight day would be mandatory.
Rom 4:13 For the promise, that he should
be the heir of the world, was not to Abraham, or to his seed, through the law,
but through the righteousness of faith. – Those of us
who require to come to spiritual maturity are the ones who will inherit the
world. This promise was not only given to the physical seed of Abraham but also
to whosoever believe in Messiyah Yahushua, who give us grace to achieve
righteousness through faith in Him.
Rom 4:14 For if they which are of the law
be heirs, faith is made void, and the promise made of none effect: - Our Messiyah
achieve perfection through the law, because He did not need the gift of grace,
because he never sin. Faith was maid void by Yahushua when He was alive. He did
not have to believe in anyone, except doing His Father Will. The Yisraelites
who the law was given to, can achieve perfection by believing in Messiyah, as
the Apostle Paul and the Disciples. But if one think that be keeping the law
will bring them to perfection, then their righteousness is like a filthy rag.
The rag must be wash in the blood of Messiyah.
Rom 4:15 Because the law worketh wrath:
for where no law is, there is no transgression. – The law
stipulate that the one who sin must die, and the law cannot be changed.
Therefore if one commit one sin, then he or she have broken the law, that
person needs grace to restore them, they need a savor, in Messiyah Yahushua. If
one does not sin then one is perfect, and no grace is required. There are no
one whoever hold that most illustrious position as sin-less-ness other than
Messiyah. Therefore we are all in need of Grace.
Rom 4:16 Therefore it is of faith, that it
might be by grace; to the end the promise might be sure to all the seed; not to
that only which is of the law, but to that also which is of the faith of
Abraham; who is the father of us all, - It is by faith
in Messiyah, that we can achieve grace, that the end of the promise of full
maturity may be possible to all who believe in Messiyah; it is not promise to
those who or of the seed of Abraham only, but to everyone who believe,
Yisraelite of gentile, even as Abraham exercise faith in the promise of
Messiyah.
Rom 4:17 (As it is written, I have made
thee a father of many nations,) before him whom he believed, even YAHVEH, who
quickeneth the dead, and calleth those things which be not as though they were. – Abraham by
faith is the spiritual father of the Chinese, Indians, Russians, the Australian,
Canadians, Spanish, Japanese, Egyptians, and Africans. Whosoever will may come,
once one believe in the Messiah who died on the Stake for our sins, we are also
heir of the promise, of eternal life.
Rom 4:18 Who against hope believed in
hope, that he might become the father of many nations, according to that which
was spoken, So shall thy seed be. – As Abraham
hope for a city not build with human hands, so too must be believe that
Messiyah is preparing a place for us, so where He will be so will we also.
Salvation is not for anyone race of people, it is for a type of people, who
lived by faith in the Rising Messiyah.
Rom 4:19 And being not weak in faith, he
considered not his own body now dead, when he was about an hundred years old,
neither yet the deadness of Sara's womb: - Abraham was
not weak in his faith to that what was promise would be delivered. He who start
a good work in us is faithful to accomplish it to the ends. The Creator purpose
of Creation is to produce many perfect sons, even if one is as old as Abraham
was when he was saved, the promise was still fulfilled in him.
Rom 4:20 He staggered not at the promise
of YAHVEH through unbelief; but was strong
in faith, giving glory to YAHVEH; - He staggered not at the promise of YAHVEH through
unbelief, and he therefore
staggered not because he considered not the frowns and discouragements of
second causes; he disputed not; he did not hold any self-consultation
about it, did not take time to consider whether he should close with it or no,
did not hesitate nor stumble at it, but by a resolute and peremptory act of his
soul, with a holy boldness, ventured all upon the promise. He took it not for a
point that would admit of argument or debate, but presently determined it as a
ruled case, did not at all hang in suspense about it: he staggered not
through unbelief. Unbelief is at the bottom of all our staggerings at YAH’s
promises. It is not the promise that fails, but our faith that fails when we
stagger.
Rom 4:21 And being fully persuaded that,
what he had promised, he was able also to perform. - He was strong in faith, giving glory to YAHVEH,
he was strengthened in faith, his faith got ground by exercis.
Though weak faith shall not be rejected, the bruised reed not broken, the
smoking flax not quenched, yet strong faith shall be commended and honored.
The strength of his faith
appeared in the victory it won over his fears. And hereby he gave glory to YAHVEH;
for, as unbelief dishonors YAHVEH by making HIM a liar (1 Jn. 5:10), so faith
honors YAHVEH by setting to its seal that he is true, Jn. 3:33. Abraham’s faith
gave YAHVEH the glory of his wisdom, power, holiness, goodness, and especially
of his faithfulness, resting upon the word that he had spoken. Among men we
say, "He that trusts another, gives him credit, and honors him by taking
his word;’’ thus Abraham gave glory to YAHVEH by trusting him. We never hear
our Messiyah Yahushua commending any thing so much as great faith (Mt. 8:10 and
15:28): therefore YAHVEH gives honor to faith, great faith, because faith,
great faith, gives honor to YAHVEH.
Rom 4:22 And therefore it was
imputed to him for righteousness. - But Abraham, having taken YAHVEH for his pilot, and
the promise for HIS card and compass, resolves to weather his point, and like a
bold adventurer sets up all his sails, breaks through all the difficulties,
regards neither winds nor clouds, but trusts to the strength of his bottom and
the wisdom and faithfulness of his pilot, and bravely makes to the harbor, and
comes home an unspeakable gainer. Such was his full persuasion, and it was
built on the omnipotence of YAHVEH: He was able. Our wavering rise
mainly from our distrust of the divine power; and therefore to fix us it is
requisite we believe not only that he is faithful, but that he is able, that
hath promised. And therefore it was imputed to him for righteousness.
Because with such a
confidence he ventured his all in the divine promise, YAHVEH graciously
accepted him, and not only answered, but out-did, his expectation. This way of
glorifying YAHVEH by a firm reliance on his bare promise was so very agreeable
to YAH’s design, and so very conducive to his honor, that he graciously
accepted it as a righteousness, and justified him, though there was not that in
the thing itself which could merit such an acceptance. This shows why faith is
chosen to be the prime condition of our justification, because it is a grace
that of all others gives glory to YAHVEH.
Rom 4:23 Now it was not written for his
sake alone, that it was imputed to him; - In the close of the chapter, he applies all to us;
and, having abundantly proved that Abraham was justified by faith, he here
concludes that his justification was to be the pattern or sampler of ours: It
was not written for his sake alone. It was not intended only for an
historical commendation of Abraham, or a relation of something peculiar to him
(as some antipaedobaptists will needs understand that circumcision was a seal
of the righteousness of the faith, verse 11, only to Abraham himself, and
no other); no, the scripture did not intend hereby to describe some singular
way of justification that belonged to Abraham as his prerogative.
The accounts we have of
the Torah saints were not intended for histories only, barely to inform and
divert us, but for precedents to direct us, for ensamples (1 Co.
10:11) for our learning, ch. 15:4. And this particularly concerning
Abraham was written for us also, to assure us what that righteousness is
which YAHVEH requireth and accepteth to our salvation,, for us also, that are
man and vile, that come so far short of Abraham in privileges and performances,
us Gentiles as well as the Jews, for the blessing of Abraham comes upon the Gentiles
through Messiyah for us on whom the ends of the world are come, as well as for
the patriarchs; for the grace of YAHVEH is the same yesterday, to-day, and for
ever. His application of it is but short.
Rom 4:24 But for us also, to whom it shall
be imputed, if we believe on him that raised up Yahushua Messiyah from the dead; - Only we may observe, our common privilege; it shall
be imputed to us, that is, righteousness shall. The gospel way of justification
is by an imputed righteousness, it shall be imputed; he uses a future
verb, to signify the continuation of this mercy in the Messiyanic Assembly,
that as it is the same now so it will be while YAHVEH has a Assembly in the
world, and there are any of the children of men to be justified; for there is a
fountain opened that is inexhaustible.
Rom 4:25 Who was delivered for our
offences, and was raised again for our justification. - Our common duty, the condition of this privilege, can
only be achieved by believing. The proper object of this believing is a divine
revelation. The revelation to Abraham was concerning a Messiyah to come; the
revelation to us is concerning a Messiyah who is already come, the difference
in the revelation does not alter the case. Abraham believed the power of YAHVEH
in raising up an Isaac from the dead womb of Sarah; we are to believe the same
power exerted in a higher instance, the resurrection of Messiyah from the dead.
The resurrection of Isaac was in a figure (Heb. 11:19); the resurrection of
Messiyah was real. Now we are to believe on him that raised up Messiyah; not
only believe HIS power, that HE could do it, but depend upon HIS grace in
raising up Messiyah as our surety; so HE explains it, where we have a brief
account of the meaning of Messiyah’s death and resurrection, which are the two
main hinges on which the door of salvation turns.
1. He was delivered
for our offences. YAHVEH the Father delivered Him, He delivered up Himself
as a sacrifice for sin. He died indeed as a malefactor, because He died for
sin; but it was not his own sin, but the sins of the people. He died to make
atonement for our sins, to expiate our guilt, to satisfy divine justice.
2. He was raised again
for our justification, for the perfecting and completing of our Sanctification.
By the merit of His death He paid our debt for the curse of our sin, in His
resurrection he took out our aquittance. When He was buried He lay a prisoner
in execution for our debt, which as a surety He had undertaken to pay; on the
third day an angel was sent to roll away the stone, and so to discharge the
prisoner, which was the greatest assurance possible that divine justice was
satisfied, the debt paid, or else He would never have released the prisoner:
and therefore the apostle puts a special emphasis on Messiyah’s resurrection;
it is Messiyah that died, yea, rather that has risen again, ch. 8:34. So
that upon the whole matter it is very evident that we are not justified by the
merit of our own works, but by a perfect obedient dependence upon Messiyah
Yahushua and His righteousness, as the condition on our part of our right to
impunity and salvation, which was the truth that Paul in this and the foregoing
chapter had been fixing as the great spring and foundation of all our comfort.
No comments:
Post a Comment