Genesis 15:1

The word of the Lord, &c.— This is the first time that this expression occurs, דבראּיהוה debar Jehovah, the word of Jehovah, which many suppose to be characteristic of the second Divine Person, who is the WORD, John 1:1. And possibly it is first used here, as the chapter contains a prophetic account of Abram's posterity, which this word of the Lord delivered, in a vision, says our translation; whence many suppose, that this was either a vision of the night, when Abram was asleep; or such an exstatic trance, as that of St. Peter's, mentioned Acts 10:10, or of St. Paul's, 2 Corinthians 12:2. But neither of these appears true, as Abram is represented not only awake, but acting entirely as such throughout the transaction. And the original word appears to me to give no countenance to these opinions; it is מחזה maczeh, which signifies, 1st, simple vision or sight, and then prophetic sight, or prophecy, simply, in which sense it is used in a variety of places. So that I apprehend all that is meant here is, that the word of the Lord came to Abram in or with a prophecy—to give him a foresight of things to come: and probably prophecy is derived in the Hebrew from a word signifying to see, because it gives this foresight. The Chaldee paraphrast agrees with me in this exposition, rendering it, in prophecy.

Fear not, &c.— There must have been some reason, one would imagine, for this assurance from God; some fear in Abram, either expressed or concealed in his heart, to which the Omniscient was privy. Several commentators think, that such a fear might arise from his apprehension of a return of those enemies whom he had vanquished, and who, being powerful, might destroy him and his: and the declaration from God, I am thy shield, thy protection, seems to favour such an opinion. But, might I conjecture, I should rather think, that as this whole chapter refers to Abram's concern about his posterity, the phrase, "Fear not, be not dejected," refers to his apprehension of dying childless. And in this view I would read the second verse (as it may be read) in a parenthesis thus, (FOR or BUT Abram HAD said, Lord God, what wilt thou give me, seeing I go childless, &c.) Abram had said this in the fear of his heart, upon which the Lord vouchsafed this prophetical view to him, and this strong renovation of the covenant. In this light all follows very properly. Abram had said so and so in 2 Corinthians 12:2. Upon this God appears, and says, I an thy shield; thy exceeding great reward. The patriarch then freely opens the anxious apprehension of his heart: behold, to me thou hast yet given no seed, &c. upon which God proceeds to assure him of posterity.

REFLECTIONS.—Abram is favoured with frequent manifestations of the Divine Presence. He was met by kings, but now by the King of kings. God spoke to him in prophecy, and very probably at the same time in some glorious representation of himself, such as was the Schechinah: while the natural man dreads every appearance from another world, as boding no good to him, the soul that hath its affections there, has nothing thence to fear, but every thing to hope for. We have,

1. God's encouragement: "Fear not, Abram." All his victories had not entirely removed his fears. O why is not our faith in so good and so faithful a God at all times complete!
2. His promise. (1.) I am thy shield: therefore no reason had he to apprehend any danger. God is his people's guardian: none can approach to hurt those, over whom the shield of Almighty Love is held. (2.) I am thy exceeding great reward. Every thing beside to a believing soul is light in the balance. The enjoyment of the Blessed God is the ultimatum, the whole of his felicity. O may I know more feelingly, and say more confidently, Thou art my portion, O Lord!