---
title: "Clarke"
description: "Verse Genesis 15:1. The word of the Lord came unto Abram — This is the first place where God is represented as revealing himself by his word. Some learned"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/15"
---

![Clarke](/images/commentaries/clarkes-commentary.jpg)

 The Clarke's Commentary
 
Include 66 books
 
Denomination: arminianism
 
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Verse [Genesis 15:1](../../../kjv/genesis/15/1). ***The word of the Lord came unto Abram*** — This is the first place where God is represented as revealing himself by his *word*. Some learned men suppose that the דבר יהוה *debar Yehovah*, translated here *word of the Lord*, means the same with the λογος του Θεου of St. John, [John 1:1](../../../kjv/john/1/1), and, by the Chaldee paraphrases in the next clause, called מימרי *meimeri*, "my word," and in other places מימרא דיי *meimera daiya*, the word of *Yeya*, a contraction for *Jehovah*, which they appear always to consider as a *person*; and which they distinguish from פתגמא *pithgama*, which signifies merely a *word* spoken, or any *part of speech*. There have been various conjectures concerning the manner in which God revealed his will, not only to the patriarchs, but also to the prophets, evangelists, and apostles. It seems to have been done in different ways.
1. By a *personal appearance* of him who was afterwards incarnated for the salvation of mankind.
2. By an *audible voice*, sometimes accompanied with emblematical appearances.
3. By *visions* which took place either in the night in ordinary sleep, or when the persons were cast into a temporary trance by daylight, or when about their ordinary business,
4. By the *ministry of angels* appearing in human bodies, and performing certain miracles to accredit their mission.
5. By the powerful agency of the *Spirit* *of God upon the mind*, giving it a strong conception and supernatural persuasion of the truth of the things perceived by the understanding.
We shall see all these exemplified in the course of the work. It was probably in the third sense that the revelation in the text was given; for it is said, *God appeared to* *Abram in a vision*, מחזה machazeh, from חזה *chazah*, to *see*, or according to others, to *fix, fasten, settle*; hence *chozeh,* a SEER, the person who *sees Divine things*, to whom *alone* they are revealed, on whose mind they are *fastened*, and in whose memory and judgment they are *fixed* and *settled*. Hence the *vision* which was mentally perceived, and, by the evidence to the soul of its Divine origin, *fixed* and *settled* in the mind.
***Fear not*** — The late Dr. Dodd has a good thought on this passage; "I would read, says he, "the second verse in a parenthesis, thus: *For 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 to him this prophetical *view*, and this strong renovation of the covenant. In this light all follows very properly. Abram had said so and so in [Genesis 15:2](../../../kjv/genesis/15/2), upon which God appears and says, *I am thy shield, and thy exceeding great* *reward*. The patriarch then, [Genesis 15:3](../../../kjv/genesis/15/3), freely opens the anxious apprehension of his heart, *Behold, to me thou hast given no seed,* *&c.*, upon which God proceeds to assure him of posterity."
**I am*****thy shield, &c.*** — Can it be supposed that Abram understood these words as promising him *temporal* advantages at all corresponding to the magnificence of these promises? If he did he was disappointed through the whole course of his life, for he never enjoyed *such* a state of worldly prosperity as could justify the strong language in the text. Shall we lose sight of Abram, and say that his posterity was intended, and Abram understood the promises as relating to them, and not to himself or immediately to his own family? Then the question recurs, Did the Israelites ever enjoy such a state of temporal affluence as seems to be intended by the above promise? To this every man acquainted with their history will, without hesitation, say, No. What then is intended? Just what the words state. GOD was *Abram's portion*, and he is the *portion* of every *righteous soul* for to *Abram*, and the *children* *of his faith*, he gives not a *portion in this life*. Nothing, says Father Calmet, proves more invincibly the immortality of the soul, the truth of religion, and the eternity of another life, than to see that in this life the righteous seldom receive the reward of their virtue, and that in temporal things they are often less happy than the workers of iniquity.
*I am*, says the Almighty, *thy shield*- thy constant covering and protector, *and thy exceeding great reward*, שכרך הרבה מאד sekarcha *harbeh meod*, "THAT superlatively multiplied reward of thine." It is not the Canaan I promise, but the *salvation* that is to come through the promised seed. Hence it was that *Abram rejoiced to* *see his day*. And hence the Chaldee Targum translates this place, *My* WORD *shall be thy strength, &c*.

Verse [Genesis 15:2](../../../kjv/genesis/15/2). ***What wilt thou give me, seeing I go childless*** — The anxiety of the Asiatics to have offspring is intense and universal. Among the *Hindoos* the want of children renders all other blessings of no esteem. See *Ward*.
***And the steward of my house*** — Abram, understanding the promise as relating to that person who was to spring from his family, in whom all the nations of the earth should be blessed, expresses his surprise that there should be such a promise, and yet he is about to die childless! How then can the promise be fulfilled, when, far from a *spiritual seed*, he has not even a person in his family that has a *natural* right to his property, and that a *stranger* is likely to be his heir? This seems to be the general sense of the passage; but who this *steward of his house*, this *Eliezer of* *Damascus*, was, commentators are not agreed. The translation of the Septuagint is at least curious: Ὁδε υἱος Μασεκ της οικολενους μου, οὑτος Δαμασκος Ελιεζερ. *The son of Masek my homeborn maid, this* *Eliezer of Damascus*, is my heir; which intimates that they supposed משק *meshek*, which we translate *steward*, to have been the name of a *female slave, born* in the family of Abram, of whom was born this Eliezer, who on account of the country either of his father or mother, was called a *Damascene* or one of Damascus. It is extremely probable that our Lord has this passage in view in his parable of the rich man and Lazarus, [Luke 16:19](../../../kjv/luke/16/19). From the name *Eliezer*, by leaving out the first letter, *Liezer* is formed, which makes *Lazarus* in the New Testament, the person who, from an abject and distressed state, was raised to lie in the bosom of Abraham in paradise.

Verse [Genesis 15:5](../../../kjv/genesis/15/5). ***Look now toward heaven*** — It appears that this whole transaction took place in the *evening*; [Genesis 13:14](../../../kjv/genesis/13/14). Abram had either two visions, that recorded in [Genesis 15:1](../../../kjv/genesis/15/1), and that in [Genesis 15:12](../../../kjv/genesis/15/12), c. or what is mentioned in the beginning of this chapter is a part of the occurrences which took place after the sacrifice mentioned [Genesis 15:9](../../../kjv/genesis/15/9), c.: but it is more likely that there was a vision of that kind already described, and afterwards a *second*, in which he received the revelation mentioned [Genesis 15:13-16](../../../kjv/genesis/15/13-16). After the first vision he is *brought forth abroad* to see if he can number the stars and as he finds this impossible, he is assured that as they are to him innumerable, so shall his posterity be; and that all should spring from one who should proceed from his own bowels - *one* who should be his own legitimate child.

Verse [Genesis 15:6](../../../kjv/genesis/15/6). ***And he believed in the Lord; and he counted it to him**********for righteousness.*** — This I conceive to be one of the most important passages in the whole Old Testament. It properly contains and specifies that doctrine of *justification by faith* which engrosses so considerable a share of the epistles of St. Paul, and at the foundation of which is the *atonement* made by the Son of God: *And he* (Abram) *believed* האמן heemin, he put faith) *in Jehovah*, ויחשבה לו vaiyachshebeita lo, and he counted *it*-the faith he put in Jehovah, to HIM for *righteousness*, צדקה tsedakak, or justification; though there was no *act* in the case but that of the mind and heart, no *work* of any kind. Hence the doctrine of *justification by faith, without any merit of works*; for in this case there could be none-no works of Abram which could *merit the salvation of the whole human race*. It was the *promise* of God which he credited, and in the blessedness of which he became a partaker through faith. See at the close of the chapter; [Genesis 15:19](../../../kjv/genesis/15/19); *see also on "*[Romans 4:13](../../../kjv/romans/4/13)*"*, &c.

Verse [Genesis 15:7](../../../kjv/genesis/15/7). ***Ur of the Chaldees*** — [Genesis 15:7](../../../kjv/genesis/15/7)

Verse [Genesis 15:8](../../../kjv/genesis/15/8). ***And he said, Lord God*** — אדני יהוה *Adonai Yehovah, my* *Lord Jehovah*. Adonai is the word which the Jews in reading always substitute for *Jehovah*, as they count it impious to pronounce this name. *Adonai* signifies my *director, basis, supporter, prop*, or *stay*; and scarcely a more appropriate name can be given to that God who is the *framer* and *director* of every righteous word and action; the *basis* or *foundation* on which every rational hope rests; the *supporter* of the souls and bodies of men, as well as of the universe in general; the *prop* and *stay* of the weak and fainting, and the *buttress* that shores up the building, which otherwise must necessarily fall. This word often occurs in the Hebrew Bible, and is rendered in our translation *Lord*; the same term by which the word Jehovah is expressed: but to distinguish between the two, and to show the reader when the original is יהוה *Yehovah*, and when אדני *Adonai*, the first is always put in capitals, LORD, the latter in plain Roman *characters*, Lord. For the word Jehovah [Genesis 2:4](../../../kjv/genesis/2/4), and on *"*[Exodus 34:6](../../../kjv/exodus/34/6)*"*.
***Whereby shall I know*** — By what *sign* shall I be assured, that I shall inherit this land? It appears that he expected some sign, and that on such occasions one was ordinarily given.

Verse [Genesis 15:9](../../../kjv/genesis/15/9). **Take me a heifer**] עגלה *eglah*, a *she-calf*; a *she-goat*, עז ez, a goat, male or female, but distinguished here by the *feminine adjective*; משלשת meshullesheth, a *three-yearling*; a *ram*, איל ayil; a *turtle-dove*, תר tor, from which come *turtur* and *turtle; young pigeon*, *gozal*, a word signifying the young of *pigeons* and *eagles*. See [Deuteronomy 32:11](../../../kjv/deuteronomy/32/11). It is worthy of remark, that every animal allowed or commanded to be sacrificed under the Mosaic law is to be found in this list. And is it not a proof that God was now giving to Abram an *epitome* of that law and its sacrifices which he intended more fully to reveal to Moses; the essence of which consisted in its *sacrifices*, which typified the Lamb of God that takes away the sin of the world?
On the several animals which God ordered Abram to take, Jarchi remarks: "The idolatrous nations are compared in the Scriptures to *bulls*, *rams*, and *goats*; for it is written, [Psalms 22:12](../../../kjv/psalms/22/12): *Many bulls have compassed me about*. [Daniel 8:20](../../../kjv/daniel/8/20): *The ram which thou hast seen is the king of Persia*. *The rough* *goat is the king of Greece*. [Daniel 8:21](../../../kjv/daniel/8/21). But the Israelites are compared to *doves, c.* [Song of Solomon 2:14](../../../kjv/song-of-solomon/2/14): *O my dove, that art in the cleft of the rock*. The *division* of the above carcasses denotes the *division* and *extermination* of the idolatrous nations; but the birds not *being divided*, shows that the Israelites are to *abide for ever*." See Jarchi on the place.

Verse [Genesis 15:10](../../../kjv/genesis/15/10). ***Divided them in the midst*** — The ancient method of making covenants. as well as the original word, have been already alluded to, and in a general way explained. See [Genesis 6:18](../../../kjv/genesis/6/18). The word *covenant* from *con*, together, and *venio*, I come, signifies an agreement, association, or meeting between two or more parties; for it is impossible that a covenant can be made between an individual and himself, whether God or man. This is a theological absurdity into which many have run; there must be at least *two* parties to contract with each other. And often there was a *third* party to *mediate* the agreement, and to witness it when made. Rabbi Solomon Jarchi says, "It was a custom with those who entered into covenant with each other to take a heifer and cut it in two, and then the contracting parties passed between the pieces." See this and the scriptures to which it refers particularly explained, [Genesis 6:18](../../../kjv/genesis/6/18). A covenant always supposed one of these *four* things:
1. That the contracting parties had been hitherto *unknown* to each other, and were brought by the covenant into a state of *acquaintance*.
2. That they had been previously in a state of *hostility* or *enmity*, and were brought by the covenant into a state of *pacification* and *friendship*.
3. Or that, being known to each other, they now agree to unite their counsels, strength, property, c., for the accomplishment of a particular purpose, mutually subservient to the interests of both. Or,
4. It implies an agreement to succour and defend a *third party* in cases of oppression and distress.
For whatever purpose a covenant was made, it was ever ratified by a sacrifice offered to God and the passing between the divided parts of the victim appears to have signified that each agreed, if they broke their engagements, to submit to the punishment of being *cut asunder*; which we find from [Matthew 24:51](../../../kjv/matthew/24/51); [Luke 12:46](../../../kjv/luke/12/46), was an ancient mode of punishment. This is farther confirmed by Herodotus, who says that Sabacus, king of Ethiopia, had a vision, in which he was ordered μεσουσ διατεμειν, *to cut in two*, all the Egyptian priests; lib. ii. We find also from the same author, lib. vii., that Xerxes ordered one of the sons of Pythius μεσον διατεμειν, *to be cut in two*, and one half to be placed on each side of the way, that his army might pass through between them. That this kind of punishment was used among the Persians we have proof from [Daniel 2:5](../../../kjv/daniel/2/5); [Daniel 3:29](../../../kjv/daniel/3/29). Story of Susanna, verses 55, 59. See farther, [2 Samuel 12:31](../../../kjv/2-samuel/12/31), and [1 Chronicles 20:3](../../../kjv/1-chronicles/20/3). These authorities may be sufficient to show that the *passing* *between* the parts of the divided victims signified the punishment to which those exposed themselves who broke their covenant engagements. And that covenant sacrifices were thus *divided*, even from the remotest antiquity, we learn from Homer, Il. A., v. 460.
But this place may be differently understood.
St. Cyril, in his work against Julian, shows that *passing* *between the divided parts of a victim* was used also among the Chaldeans and other people. As the *sacrifice* was required to make an atonement to God, so the *death of the animal* was necessary to signify to the contracting parties the punishment to which they exposed themselves, should they prove unfaithful.
Livy preserves the *form* of the imprecation used on such occasions, in the account he gives of the league made between the Romans and Albans. When the Romans were about to enter into some solemn league or covenant, they sacrificed a hog; and, on the above occasion, the *priest*, or *pater patratus*, before he slew the animal, stood, and thus invoked Jupiter: *Audi*, *Jupiter! Si prior* *defecerit publico consilio dolo malo, tum illo die, Diespiter,* *Populum Romanum sic ferito, ut ego hune porcum hic hodie feriam;* *tantoque magis ferito, quanto magis potes pollesque!* Livii *Hist*., lib. i., chap. 24.
"Hear, O Jupiter! Should the Romans in public counsel, through any evil device, first transgress these laws, in that same day, O Jupiter, thus smite the Roman people, as I shall at this time smite this hog; and smite them with a severity proportioned to the greatness of thy power and might!"
***But the birds divided he not.*** — According to the law, [Leviticus 1:17](../../../kjv/leviticus/1/17), fowls were not to be divided asunder but only cloven for the purpose of taking out the intestines.

Verse [Genesis 15:11](../../../kjv/genesis/15/11). ***And when the fowls*** — העיט *haayit*, birds of prey, *came down upon the carcasses* to devour them, *Abram*, who stood by his sacrifice waiting for the manifestation of GOD, who had ordered him to prepare for the ratification of the covenant, *drove* *them away*, that they might neither *pollute* nor *devour* what had been thus consecrated to God.

Verse [Genesis 15:12](../../../kjv/genesis/15/12). **A deep sleep**] תרדמה *tardemah*, the same word which is used to express the sleep into which Adam was cast, previous to the formation of Eve; [Genesis 2:21](../../../kjv/genesis/2/21).
***A horror of great darkness*** — Which God designed to be expressive of the affliction and misery into which his posterity should be brought during the *four hundred* years of their bondage in Egypt; as the next verse particularly states.

Verse [Genesis 15:13](../../../kjv/genesis/15/13). ***Four hundred years*** — "Which began," says Mr. Ainsworth, "when Ishmael, son of Hagar, mocked and persecuted Isaac, [Genesis 21:9](../../../kjv/genesis/21/9); [Galatians 4:29](../../../kjv/galatians/4/29); which fell out *thirty* years after the promise, [Genesis 12:3](../../../kjv/genesis/12/3); which promise was *four hundred and thirty* years before the law, [Galatians 3:17](../../../kjv/galatians/3/17); and *four hundred and thirty years* after that promise came Israel out of Egypt, [Exodus 12:41](../../../kjv/exodus/12/41)."

Verse [Genesis 15:14](../../../kjv/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.

Verse [Genesis 15:15](../../../kjv/genesis/15/15). ***Thou shalt go to thy fathers in peace*** — This verse strongly implies the immortality of the soul, and a state of separate existence. He was gathered to his fathers- introduced into the place where separate spirits are kept, waiting for the general resurrection. Two things seem to be distinctly marked here:
1. The soul of Abram should be introduced among the assembly of the first-born; *Thou shalt go to thy fathers in peace*.
2. His body should be buried after a long life, *one hundred and* *seventy-five* years, [Genesis 25:7](../../../kjv/genesis/25/7). The body was buried; the soul went to the spiritual world, to dwell among the *fathers*- the patriarchs, who had lived and died in the Lord. [Genesis 25:8](../../../kjv/genesis/25/8).

Verse [Genesis 15:16](../../../kjv/genesis/15/16). ***In the fourth generation*** — In former times most people counted by *generations*, to each of which was assigned a term of years amounting to 20, 25, 30, 33, 100, 108, or 110; for the *generation* was of various lengths among various people, at different times. It is probable that the *fourth generation* here means the *same as the four hundred years* in the preceding verse. Some think it refers to the time when *Eleazar*, the son of *Aaron*, the son of *Amram*, the son of *Kohath*, came out of Egypt, and divided the land of Canaan to Israel, [Joshua 14:1](../../../kjv/joshua/14/1). Others think the fourth generation of the Amorites is intended, because it is immediately added, *The iniquity of the Amorites is not yet full*; but in the fourth generation they should be expelled, and the descendants of Abram established in their place. From these words we learn that there is a certain pitch of iniquity to which nations may arrive before they are destroyed, and beyond which Divine justice does not permit them to pass.

Verse [Genesis 15:17](../../../kjv/genesis/15/17). ***Smoking furnace and a burning lamp*** — Probably the smoking furnace might be designed as an emblem of the sore afflictions of the Israelites in Egypt; but the *burning lamp* was certainly the *symbol of the Divine presence*, which, passing between the pieces, ratified the covenant with Abram, as the following verse immediately states.

Verse [Genesis 15:18](../../../kjv/genesis/15/18). ***The Lord made a covenant*** — כרת ברית *carath berith* signifies to *cut* a *covenant*, or rather the covenant *sacrifice*; for as no covenant was made without one, and the creature was *cut* *in two* that the contracting parties might pass between the pieces, hence *cutting the covenant* signified making the covenant. The same form of speech obtained among the Romans; and because, in making their covenants they always slew an animal, either by *cutting its* *throat*, or *knocking it down* with a stone or axe, after which they *divided* the parts as we have already seen, hence among the *percutere faedus*, to smite a covenant, and *scindere faedus*, to *cleave* a covenant, were terms which signified simply to *make* or *enter* into a covenant.
***From the river of Egypt*** — Not the Nile, but the river called *Sichor*, which was *before* or on the *border* of Egypt, near to the isthmus of Suez; see [Joshua 13:3](../../../kjv/joshua/13/3); though some think that by this a branch of the Nile is meant. This promise was fully accomplished in the days of David and Solomon. See [2 Samuel 8:3](../../../kjv/2-samuel/8/3), c., and [2 Chronicles 9:26](../../../kjv/2-chronicles/9/26).

Verse [Genesis 15:19](../../../kjv/genesis/15/19). ***The Kenites, c.*** — Here are *ten* nations mentioned, though afterwards reckoned but *seven* see [Deuteronomy 7:1](../../../kjv/deuteronomy/7/1); [Acts 13:19](../../../kjv/acts/13/19). Probably some of them which existed in Abram's time had been blended with others before the time of Moses, so that *seven* only out of the *ten* then remained; see part of these noticed [Genesis 10:1-31](../../../kjv/genesis/10/1-31).
IN this chapter there are *three* subjects which must be particularly interesting to the pious reader.
1. The *condescension of* GOD in revealing himself to mankind in a variety of ways, so as to render it absolutely evident that *he had* *spoken*, that he loved mankind, and that he had made every provision for their eternal welfare. So unequivocal were the discoveries which God made of himself, that on the minds of those to whom they were made not one doubt was left, relative either to the truth of the subject, or that it was God himself who made the discovery. The subject of the discovery also was such as sufficiently attested its truth to all future generations, for it concerned matters yet in futurity, so distinctly marked, so positively promised, and so highly interesting, as to make them objects of *attention, memory*, and *desire*, till they did come; and of *gratitude*, because of the permanent blessedness they communicated through all generations *after* the facts had taken place.
2. *The way of salvation by faith* in the promised Saviour, which now began to be explicitly declared. God gives the promise of salvation, and by means in which it was impossible, humanly speaking, that it should take place; teaching us, 1. That the whole work was spiritual, supernatural, and Divine; and, 2. That no human power could suffice to produce it. This Abram believed while he was yet uncircumcised, and this faith was accounted to him for righteousness or justification; God thereby teaching that he would pardon, accept, and receive into favour all who should believe on the Lord Jesus Christ. And this very case has ever since been the *standard of justification by faith*; and the experience of millions of men, built on this foundation, has sufficiently attested the truth and solidity of the ground on which it was built.
3. The foundation of the doctrine itself is laid in the covenant made between God and Abram in behalf of all the families of the earth, and this covenant is ratified by a sacrifice. By this covenant man is bound to God, and God graciously binds himself to man. As this covenant referred to the incarnation of Christ; and Abram, both as to himself and posterity, was to partake of the benefits of it by *faith*; hence *faith*, not *works*, is the only condition on which God, through Christ, forgives sins, and brings to the promised spiritual inheritance. This covenant still stands open; all the successive generations of men are parties on the one side, and Jesus is at once the sacrifice and Mediator of it. As therefore the covenant still stands open, and Jesus is still the Lamb slain before the throne, every human soul must ratify the covenant for himself; and no man does so but he who, conscious of his guilt, accepts the sacrifice which God has provided for him. Reader, hast thou done so! And with a heart unto *righteousness* dost thou *continue* to believe on the Son of God? How merciful is God, who has found out such a way of salvation by providing a Saviour every way suitable to miserable, fallen, sinful man! One who is holy, harmless, undefiled, and separate from sinners; and who, being higher than the heavens, raises up his faithful followers to the throne of his own eternal glory! Reader, give God the praise, and avail thyself of the sin-offering which lieth at the door.

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