Genesis 15:14

_AND ALSO THAT NATION, WHOM THEY SHALL SERVE, WILL I JUDGE: AND AFTERWARD SHALL THEY COME OUT WITH GREAT SUBSTANCE._ And also that nation, whom they shall serve, will I judge. The exodus of Israel from Egypt was to be marked by a series of severe national judgments upon that country; and these were to be inflicted by God upon the Egyptians, not only because the subjects of their grinding oppression were the posterity of Abram, but on account of their aggravated sins, particularly that of idolatry. AFTERWARD SHALL THEY COME OUT WITH GREAT SUBSTANCE - (see the note at Exodus 12:35-36)....

14._Also that nations whom they serve_. A consolation is now subjoined, in which this is the first thing, God testifies that he will be the vindicator of his people. Whence it follows, that he will take upon himself the care of the sa1vation of those whom he has embraced, and will not suffer them to be harassed by the ungodly and the wicked with impunity. And although he here expressly announces that he will take vengeance on the Egyptians; yet all the enemies of the Church are exposed to the same judgment: even as Moses in his song extends to all ages and nations the threat that the Lord will exact punishment for unjust persecutions. (377) ‘Vengeance is mine, I, saith he, will repay,’ (Deuteronomy 32:35.) Therefore, whenever we happen to be treated with inhumanity by tyrants, (which

12-16 A deep sleep fell upon Abram; with this sleep a horror of great darkness fell upon him: a sudden change. The children of light do not always walk in the light. Several things were then foretold. 1. The suffering state of Abram's seed for a long time. They shall be strangers. The heirs of heaven are strangers on earth. They shall be servants; but Canaanites serve under a curse, the Hebrews under a blessing. They shall be suffers. Those that are blessed and beloved of God, are often sorely afflicted by wicked men. 2. The judgment of the enemies of Abram's seed. Though God may allow persecutors and oppressors to trample upon his people a great while, he will certainly reckon with them at last. 3. That great event, the deliverance of Abram's seed out of Egypt, is here foretold. 4. Their happy settlement in Canaan. They shall come hither again. The measure of sin fills gradually. Some...

Verse Genesis 15:14. _AND ALSO THAT NATION, C._] How remarkably was this promise fulfilled, in the redemption of Israel from its bondage, in the plagues and destruction of the Egyptians, and in the immense wealth which the Israelites brought out of Egypt! Not a more circumstantial or literally fulfilled promise is to be found in the sacred writings....

- The Faith of Abram 1. דבר _dābār_, “a word, a thing;” the word being the sign of the thing. 2. אדני _'ǎdonāy_, “Adonai, the Lord;” related: “bring down, lay down.” This is the name usually read in place of Yahweh; but when, as in the present case, יהוה _y__e__hovâh_ and אדני _'ǎdonāy_ are in apposition, אלהים _'ĕlohı̂ym_ is read instead of the former. The Jews from a feeling of reverence avoided the utterance of this sacred name except on the most solemn occasions. This is said to have arisen from a stringent interpretation of...

EXPOSITION GENESIS 15:7 AND HE (Jehovah, or the Word of the Lord) SAID UNTO HIM (after the act of faith on the part of the patriarch, and the act of imputation or justification on the part of God, and in explication of the exact nature of that relationship which had been constituted between them by the spiritual transaction so described), I am THE LORD THAT BROUGHT THEE OUT OF UR OF THE CHALDEES (_vide _Genesis 11:28), to give thee this land to inherit (or, to possess) IT. GENESIS 15:8 AND HE SAID, LORD GOD (_Adonai Jehovah_;_ vide_...

AND ALSO THAT NATION WHOM THEY SHALL SERVE WILL I JUDGE,.... It is not said "the land" in which they were strangers, though God did judge, condemn, and punish the inhabitants of the land of Canaan, and drove them out of it, to make way for Israel; but the "nation" they should "serve", meaning the Egyptians, to whom they became servants, and were very hardly and severely used by them; those the Lord threatens to enter into judgment with, and take vengeance upon them, as he did by inflicting the ten plagues on them, which brought them at last to be willing to let Israel go: AND AFTERWARD SHALL THEY COME OUT WITH GREAT SUBSTANCE; as they did after the four hundred years were ended, and after the Egyptian nation was judged and punished; then they came out of Egypt, with much gold, silver, jewels, and raiment, which they borrowed of the Egyptians, who were spoiled by them, though very justly...

Genesis 15:1. _After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir._ Perhaps he did not doubt the promise, but he wanted to have it explained to him. He may have wondered if it meant that one born in his house, though not his son, was to be his heir; and that, through him, the blessing would come. He takes the opportunity of making an enquiry, that he may know how to act. At the same time, there does seem to be a clashing between Abraham's question, «What wilt thou give me?» and the declaration of God, «I am thy shield, and thy exceeding great reward.» There is a gre

CHAPTER 15 THE FOURTH COMMUNICATION AND THE COVENANT AND THE VISION _ 1. The fourth communication (Genesis 15:1)_ 2. Abram's answer (Genesis 15:2) 3. The promised seed (Genesis 15:4) 4. Abram counted righteous (Genesis 15:6) 5. Continued communication (Genesis 15:7) 6. The divided animals (Genesis 15:9) 7. The vision (Genesis 15:12)

GENESIS 12:1 TO GENESIS 25:18. THE STORY OF ABRAHAM. In this section the three main sources, J. E, P are present. Gunkel has given strong reasons for holding that J is here made up of two main sources, one connecting Abraham with Hebron, the other with Beersheba and the Negeb. The former associates Abraham with Lot. (For details, see ICC.) On the interpretation to be placed on the figures of Abraham and the patriarchs, see the Introduction. The interest, which has hitherto been diffused over the fortunes of mankind in general, is now concentrated on Abraham and his posterity, the principle of election narrowing it down to Isaac, Ishmael being left aside, and then to Jacob, Esau being excluded....