Genesis

TIMES of spiritual reaction are not uncommon among the people of God. Elijah experienced a great reaction (1 Kings 19) after the eventful and critical day on Carmel (1 Kings 18). So it evidently was with Abraham. The new, remarkable, and in some respects exciting events connected with the rescue of Lot brought about the inevitable swing of the pendulum, as we can easily see in studying this chapter, which is closely connected with the preceding one.

I. The Divine Revelation (Gen 15:1).

There were nine successive manifestations of God to Abraham, of which this is the fifth. The phrase "the word of the Lord came" is very noteworthy as occurring first in this passage. It is found frequently afterwards throughout the Old Testament (Cf. Exo 9:20; 1Sa 3:1.) The revelation seems to have been in the form of a vision, not a dream (Gen 15:5).

When did it come? After these things. The reference is, of course, to the events of chapter 15 and shows the direct and essential connection between the two chapters. God’s revelations to His people are always intimately connected with their needs, as we see in this case.

Why did it come? "Fear not, Abraham." Then Abraham must have had some fear. What was this? Was it not a natural dejection after victory? May it not have been caused by inevitable physical, mental, and moral reaction after the strain involved in the recent events? Fear before battle is the characteristic of cowards; fear after battle is the mark of a hero. This is the first occurrence of the Divine "Fear not" which is afterwards found so often as God’s message to His weary and tried servants. Either "Fear not," or its equivalent Be not afraid, occurs some eighty-four times in Holy Scripture. The silence of six centuries after Malachi was broken by the Divine Fear not (Luk 1:13), and the announcement of the Incarnation was made in the same way (Luk 1:30).

What was it? "I am thy shield and thy exceeding great reward." How appropriate to the need of the moment was this twofold revelation of God to His servant! (a) God as a shield against all foes. (Cf. Psa 3:3; Psa 17:2; Psa 18:30; Psa 84:9; Psa 94:4.) (6) God as a reward after victory. Abraham had refused the spoil of Sodom and Gomorrah; but God would not allow Abraham to be a loser. He Himself would be His servant s exceeding great reward.

Notice his despondent inquiry. "What wilt Thou give me?" It is evident from this inquiry how over strained Abraham was. The long waiting and the spiritual loneliness had been making their mark, and now he almost complains as he asks what reward there can be for him.

Mark his disappointed hope. Seeing I go childless. Ten years had elapsed since his entrance into Canaan and, in spite of the promise of a seed, there was no sign of fulfilment. Sarah and he were so much older, and everything seemed against even the possibility of the realization of God’s promises.

Observe his discouraging prospect. One born in my house is mine heir. Abraham seems to have almost lost hope, and was settling down to the conviction that, after all, his steward would be his heir.

Now we shall see how God dealt lovingly and faithfully with His tried and troubled servant. His faithlessness was corrected. This shall not be thine heir. God had not forgotten to be gracious. He was still mindful of His promises (Gen 12:7; Gen 13:16).

His faith was instructed. "He that shall come . . . shall be thine heir." Thus God particularized in a way that had not been done previously in connection with the promise, and taught His servant, by giving him new ground for trust.

His faith was encouraged. Tell the stars . . . so shall thy seed be. Abraham was bidden to look toward heaven, and in so doing he would doubtless realize something of the wide sweep of God’s purposes for him and his seed. Notice the three metaphors connected with Abraham’s seed: The dust of the earth (Gen 13:16); the stars of heaven (Gen 14:5); the sand of the seashore (Gen 22:17).

Now comes a wonderful change and a definite progress upwards in Abraham’s spiritual experience.

There was a prompt response to the Divine revelation. Abraham believed. He had faith before, but now it was prominent and emphatic, a clearer, stronger, fuller trust in God. The original Hebrew for believed comes from a root whence we derive our Amen, and we might paraphrase it by saying that Abraham said "Amen to the Lord." Amen in Scripture never means a petition ("May it be so"), but is always a strong assertion of faith ("It shall be so," or "It is so"). Faith is thus the only, as it is the adequate, response to God’s revelation. The word of the Lord comes, "and we believe." Faith takes God at His word.

Then came an equally prompt rejoinder from God in answer to His servant’s trust. And He counted it to him. That is, God accounted Abraham’s faith as the channel for the reception of the gift of righteousness. Notice the Old Testament allusions to the doctrine of imputation, or reckoning (Lev 7:18; Lev 17:4; Num 18:27; 2Sa 19:19; Psa 32:2; Psa 106:31. (See also Rom 4 passim.)

The spiritual result is described in one significant word, "righteousness." This means the state or condition of being right with God, and we have here the first reference to this great word righteousness which is subsequently so characteristic of the Old Testament as well as the New Testament revelation. Abraham was originally destitute of righteousness, and is now reckoned as righteous through faith in God. God Himself is the Object of his faith, the Word of God is the ground of his faith, and righteousness is the result of his faith. It is to be noticed that the phrase counted it to him for righteousness is not to be confused with counted it to him instead of righteousness. It means counted or reckoned with a view to his receiving righteousness. In Rom. 4 the preposition εισ (for, unto) with righteousness cannot be equivalent to ωσ (as if) or αντι (instead of). (See Haldane in loc.)

This passage is noteworthy for its first occurrences of remarkable and subsequently well-known words and phrases: (1) The word of the Lord came; (2) Fear not; (3) Believed; (4) Counted; (5) Righteousness. It is hardly too much to say that all subsequent occurrences of these words and phrases find the key to their meaning here.

1. The Possibility of spiritual despondency.

This is a well-known fact in the life of the believer. It is often due to a threefold strain which is partly physical, partly emotional, and partly spiritual. Great experiences make their mark upon us, and by reason of the frailty of our nature we cannot always stand upright. At any rate we do not.

2. The Peril of spiritual disheartenment.

We may explain, but we can hardly excuse, spiritual depression, and it is often used of Satan to lead us away from God into the paths of spiritual despair.

And even though we never reach despair, our depression may easily bring discredit upon the name of God. Herein lies one of the most serious elements of the peril.

3. The Protection against spiritual discouragement.

This is found first in God’s continuous revelation of Himself to our hearts, and then our continued response in whole hearted trust and confidence maintained through prayer and fellowship with the Word of God. God’s truth and our trust. His grace and our faith. These are correlative facts and will ever protect the soul.

4. The Preciousness of spiritual discipline.

God’s delays to Abraham were not denials. They lead him to depend more upon the Giver than on His gifts. Not what God gives so much as what He is, is the foundation and source of spiritual life, power and progress.