8He said, “Lord Yahweh, how will I know that I will inherit it?”
9He said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.”10He brought him all these, and divided them in the middle, and laid each half opposite the other; but he didn’t divide the birds.11The birds of prey came down on the carcasses, and Abram drove them away.
8 He said, “Lord Yahweh, how will I know that I will inherit it?”
9 He said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.”
10 He brought him all these, and divided them in the middle, and laid each half opposite the other; but he didn’t divide the birds.
11 The birds of prey came down on the carcasses, and Abram drove them away.
KJVKing James Version
8 And he said, Lord GOD, whereby shall I know that I shall inherit it?
9 And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
10 And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.
11 And when the fowls came down upon the carcases, Abram drove them away.
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JPSJPS Tanakh (1917)
8 And he said: 'O Lord GOD, whereby shall I know that I shall inherit it?'
9 And He said unto him: 'Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.'
10 And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not.
11 And the birds of prey came down upon the carcasses, and Abram drove them away.
Luke 1:18(v8)Zacharias said to the angel, “How can I be sure of this? For I am an old man, and my wife is well advanced in years.”
Leviticus 1:17(v10)He shall tear it by its wings, but shall not divide it apart. The priest shall burn it on the altar, on the wood that is on the fire. It is…
Jeremiah 34:18-19(v10)I will give the men who have transgressed my covenant, who have not performed the words of the covenant which they made before me, when…
Luke 1:34(v8)Mary said to the angel, “How can this be, seeing I am a virgin?”
2 Kings 20:8(v8)Hezekiah said to Isaiah, “What will be the sign that Yahweh will heal me, and that I will go up to Yahweh’s house the third day?”
Show all 31 cross-references
Isaiah 7:11(v8)“Ask a sign of Yahweh your God; ask it either in the depth, or in the height above.”
Leviticus 14:22(v9)and two turtledoves, or two young pigeons, such as he is able to afford; and the one shall be a sin offering, and the other a burnt…
Leviticus 14:30(v9)He shall offer one of the turtledoves, or of the young pigeons, which ever he is able to afford,
Judges 6:17-24(v8)He said to him, “If now I have found favor in your sight, then show me a sign that it is you who talk with me. Please don’t go away until I…
Judges 6:36-40(v8)Gideon said to God, “If you will save Israel by my hand, as you have spoken, behold, I will put a fleece of wool on the threshing floor. If…
Psalms 86:17(v8)Show me a sign of your goodness, that those who hate me may see it, and be shamed, because you, Yahweh, have helped me, and comforted me.
Luke 2:24(v9)and to offer a sacrifice according to that which is said in the law of the Lord, “A pair of turtledoves, or two young pigeons.”
Genesis 15:17(v10)It came to pass that, when the sun went down, and it was dark, behold, a smoking furnace and a flaming torch passed between these pieces.
Genesis 24:2-4(v8)Abraham said to his servant, the elder of his house, who ruled over all that he had, “Please put your hand under my thigh. I will make you…
Genesis 24:13-14(v8)Behold, I am standing by the spring of water. The daughters of the men of the city are coming out to draw water. Let it happen, that the…
Leviticus 1:14(v9)“ ‘If his offering to Yahweh is a burnt offering of birds, then he shall offer his offering from turtledoves or of young pigeons.
Leviticus 3:1(v9)“ ‘If his offering is a sacrifice of peace offerings, if he offers it from the herd, whether male or female, he shall offer it without…
Leviticus 3:6(v9)“ ‘If his offering for a sacrifice of peace offerings to Yahweh is from the flock, either male or female, he shall offer it without defect.
Leviticus 9:2(v9)and he said to Aaron, “Take a calf from the herd for a sin offering, and a ram for a burnt offering, without defect, and offer them before…
1 Samuel 14:9-10(v8)If they say this to us, ‘Wait until we come to you!’ then we will stand still in our place, and will not go up to them. But if they say…
Matthew 13:4(v11)As he sowed, some seeds fell by the roadside, and the birds came and devoured them.
Genesis 22:13(v9)Abraham lifted up his eyes, and looked, and saw that behind him was a ram caught in the thicket by his horns. Abraham went and took the…
Leviticus 1:3(v9)“ ‘If his offering is a burnt offering from the herd, he shall offer a male without defect. He shall offer it at the door of the Tent of…
Leviticus 1:10(v9)“ ‘If his offering is from the flock, from the sheep or from the goats, for a burnt offering, he shall offer a male without defect.
Leviticus 9:4(v9)and a bull and a ram for peace offerings, to sacrifice before Yahweh; and a meal offering mixed with oil: for today Yahweh appears to you.’…
Leviticus 12:8(v9)If she cannot afford a lamb, then she shall take two turtledoves or two young pigeons: the one for a burnt offering, and the other for a…
Psalms 50:5(v9)“Gather my saints together to me, those who have made a covenant with me by sacrifice.”
Psalms 119:13(v11)With my lips, I have declared all the ordinances of your mouth.
Isaiah 15:5(v9)My heart cries out for Moab! Her nobles flee to Zoar, to Eglath Shelishiyah; for they go up by the ascent of Luhith with weeping; for on…
Ezekiel 17:3(v11)and say, ‘The Lord Yahweh says: “A great eagle with great wings and long feathers, full of feathers, which had various colors, came to…
Ezekiel 17:7(v11)“ ‘ “There was also another great eagle with great wings and many feathers. Behold, this vine bent its roots toward him, and shot out its…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv8–118. Lord God, whereby shall I know. It may…
8. Lord God, whereby shall I know. It may appear absurd, first, that Abram, who before had placed confidence in the simple word of God, without moving any question concerning the promises given to him, should now dispute whether what he hears from the mouth of God be true or not. Secondly, that he ascribes but little honor to God, not merely by murmuring against him, when he speaks, but by requiring some additional pledge to be given him. Further, whence arises the knowledge which belongs to faith, but from the word? Therefore Abram in vain desires to be assured of the future possession of the land, while he ceases to depend upon the word of God. I answer, the Lord sometimes concedes to his children, that they may freely express any objection which comes into their mind. For he does not act so strictly with them, as not to suffer himself to be questioned. Yea, the more certainly Abram was persuaded that God was true, and the more he was attached to His word, so much the more familiarly did he disburden his cares into God’s bosom. To this may be added, that the protracted delay was no small obstacle to Abram’s faith. For after God had held him in suspense through a great part of his life, now when he was worn down with age, and had nothing before his eyes but death and the grave, God anew declares that he shall be lord of the land. He does not, however, reject, on account of its difficulty, what might have appeared to him incredible, but brings before God the anxiety by which he is inwardly oppressed. And therefore his questioning with God is rather a proof of faith, than a sign of incredulity. The wicked, because their minds are entangled with various conflicting thoughts, do not in any way receive the promises, but the pious, who feel the impediments in their flesh, endeavor to remove them, lest they should obstruct the way to God’s word; and they seek a remedy for those evils of which they are conscious. It is, nevertheless, to be observed, that there were some special impulses in the saints of old, which it would not now be lawful to draw into a precedent. For though Hezekiah and Gideon required certain miracles, this is not a reason why the same thing should be attempted by us in the present day; let it suffice us to seek for such confirmation only as the Lord himself according to his own pleasure, shall judge most eligible.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv8, 10This is a particular motion of God’s Spirit, which…
This is a particular motion of God’s Spirit, which is not lawful for all to follow, in asking signs: but was permitted to some by a peculiar motion, as to Gideon and Hezekiah.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv8–11Gen 15:8 And he said, Lord GOD, whereby shall…
Gen 15:8 And he said, Lord GOD, whereby shall I know that I shall inherit it?
Ver. 8. Lord God, whereby shall I know?] He desires a sign, not that he believed not before, but that he might better believe. How great is God’s love in giving us sacraments, and therein to make himself to us visible, as well as audible
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv8–11He asks a sign, not out of distrust of…
He asks a sign, not out of distrust of God's promise, for he was strong in faith, Rom 4:20, but for further assurance and confirmation of it. And such an asking of a sign was not an unusual practice with good men, as Jdg 6:37; 2Ki 20:8, not are they reproved for it; but on the contrary, Ahaz was commanded to ask a sign, and reproved for not asking it, Isa 7:1-25.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv8–11And he said, Lord God, whereby shall I know…
And he said, Lord God, whereby shall I know that I shall inherit it? Not as questioning or doubting whether he should or not; but this he asked for the further confirmation of his faith in the promise, and for the sake of his posterity, that they might more easily and strongly believe that they should inherit the land given and promised to them; nor is it culpable to ask a sign of God with such a view; good men have done it, as Gideon, Jdg 6:36, and Hezekiah, Kg2 20:8, without being blamed for it; yea, Ahaz is blamed for not asking one, Isa 7:10.
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Genesis 15:9
gen 15:9
gen 15:9
gen 15:9And he said unto him, take me an heifer of three years old,.... This, with what follows, is the sign by which Abram might know that he, that is, his seed, should inherit the land of Canaan; for the whole of this is an emblem of the state and condition of his posterity, until they should enter into that land: wherefore he is ordered to "take" out of his herds and flocks this and the following creatures, which were used in sacrifice before the ceremonial law was given, as well as under it; and the distinction of creatures for sacrifice, though not for food, was known as early, as appears from Gen 8:20; hence Onkelos renders the phrase, "offer before me"; and the Targum of Jonathan is,"take unto me oblations, and offer before me.''Though this difference is to be observed, that the Levitical law required creatures of a year old only to be offered; whereas these were three years old, because they are then at their full growth, and in their full strength and greatest perfection; and such were used among the Heathens for sacrifice; so Lucian (h) represents Ganymedes as proposing to Jupiter, that if he would let her go she would offer a ram of three years old: but it should be remarked, that these creatures here were not taken merely for sacrifice, nor is there any mention made of their being offered; though it is probable they might be offered after they had answered the principal end, which was to be a sign, whereby Abram might know that his seed should inherit the land; but the intention of God was, that as by them Abram's seed might be taught what sort of creatures they were to offer for their sins, so chiefly to show that they themselves would fall a sacrifice to the rage and fury of their enemies, in a land not theirs, and be used as these creatures were: and the number three may denote the three complete centuries in which they would be afflicted, and in the fourth come out safe and whole like the undivided birds, the turtle, dove, and pigeon, to which they were comparable. Ramban (i) thinks, that this number represents the three sorts of sacrifices, the burnt offering, the sin offering, and the peace offering; and that of these three kinds of animals, only one individual of them was taken, and is called "treble", because each individual were joined together. Onkelos renders it three heifers, and so three goats and three rams afterwards; in which he is followed by Jarchi and Ben Melech; the former thinks the three heifers refer to the heifer of the day of atonement, that for uncertain murder, and the red heifer; and in like manner he interprets the three goats and rams; but the Targum of Jonathan, and Aben Ezra, interpret them as we do of creatures of three years old: it follows:
and a she goat of three years old, and a ram of three years old, and a turtledove and a young pigeon. Some Jewish writers (k) have a notion that these creatures represent the four monarchies; the "heifer", the Babylonian monarchy, which had three kings, Nebuchadnezzar, Evilmerodach, and Belshazzar; but others make this to be the fourth monarchy, they call Idumaean or Roman, which is like an heifer at grass, Jer 50:11, which passage better suits with Babylon; the "goat", Media (or Persia), which had three kings, Cyrus, Darius, and Ahasuerus; and the "ram", Grecia; but others say the goat signifies the Grecian monarchy, and the ram the Medo-Persian monarchy, which latter agrees with Dan 8:3; and by the "turtle", the word for which, in the Syriac language, signifies an ox, they understand, some the children of Ishmael, or the Turkish empire, and others Edom, or the Roman: but it is much better to interpret them of Abram's posterity, comparable to these creatures, both for their good and bad qualities; to an "heifer" for laboriousness in service, and patience in sufferings; and for their backslidings, Hos 4:16; to a "goat" for their vicious qualities, their lusts and lasciviousness; and to a "ram", for their strength and fortitude; and to a "turtle", and a young pigeon, for their simplicity, innocence, and harmlessness, when they were in their purest state, see Psa 74:19; and it may be observed, that these were the only fowl used in sacrifice.
(h) Dialogis Deorum. (i) Apud Munster in loc. (k) Vid. Bereshit Rabba, sect. 43. fol. 39. 2. Pirke Eliezer, c. 28.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv8–9Whereby shall I know that I shall inherit it?…
Whereby shall I know that I shall inherit it? - This did not proceed from distrust of God's power or promise, but he desired this,
1. For the strengthening of his own faith. He believed, ver. 6, but here he prays, Lord help me against my unbelief, Now, he believed, but he desired a sign, to be treasured up against an hour of temptation.
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2. For the ratifying of the promise to his posterity, that they also might believe it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv8–11Verse 8. And he said, Lord God] אדני יהוה…
Verse 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 See Clarke on Ge 2:4, and on "Ex 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv8–9Gen 15:8. Whereby shall I know that I shall…
Gen 15:8. Whereby shall I know that I shall inherit it? — This inquiry did not proceed from distrust of God’s power or promise, but he desired a token for the strengthening of his own faith, and for the ratifying of the promise to his posterity, that they also might believe it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv8–9Whereby, &c. Thus the blessed Virgin asked, how shall…
Whereby, &c. Thus the blessed Virgin asked, how shall this be done? Luke i. 34, without the smallest degree of unbelief. Abram wished to know, by what signs he should be declared the lawful owner of the land. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn v9Take me an heifer, &c.--On occasions of great importance,…
Take me an heifer, &c.--On occasions of great importance, when two or more parties join in a compact, they either observe precisely the same rites as Abram did, or, where they do not, they invoke the lamp as their witness. According to these ideas, which have been from time immemorial engraven on the minds of Eastern people, the Lord Himself condescended to enter into covenant with Abram. The patriarch did not pass between the sacrifice and the reason was that in this transaction he was bound to nothing. He asked a sign, and God was pleased to give him a sign, by which, according to Eastern ideas, He bound Himself. In like manner God has entered into covenant with us; and in the glory of the only-begotten Son, who passed through between God and us, all who believe have, like Abram, a sign or pledge in the gift of the Spirit, whereby they may know that they shall inherit the heavenly Canaan.
Next: Genesis Chapter 16
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv8–118. Whereby shall I know — Abram would pass…
8. Whereby shall I know — Abram would pass from belief to knowledge. He would have some visible token or sign. “Even where there is much faith, a man may distrust himself; may feel that, though now the belief is strong, yet ere long the first impression, and so the firm conviction, may fade away. Thus Gideon, (Jdg_6:17,) Hezekiah, (2Ki_20:8,) the blessed Virgin, (Luk_1:34,) asked a sign in confirmation of their faith, and, as here to Abram, it was graciously given them.” — Speaker’s Commentary.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv8, 9, 118. whereby shall I know] Abram requests a sign…
8. whereby shall I know] Abram requests a sign to assure him of the fulfilment of the promise: cf. the action of Gideon, Jdg_6:17, and of Hezekiah, 2Ki_20:8. On “Lord God,” see note on Gen_15:2.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv8, 9, 11(8) Lord God.—Heb., Lord Jehovah, as in Gen_15:2.
(8) Lord God.—Heb., Lord Jehovah, as in Gen_15:2.
Whereby shall I know that I shall inherit it?—Jehovah had required Abram to leave his home in Ur of the Chaldees on a general promise of future endowment with the land of Canaan. Abram now asks this question, not from want of faith, but from a desire for a more direct confirmation of the promise and fuller knowledge of the details. What Abram, therefore, receives is an exact and circumstantial prophecy, made in the form of a solemn covenant.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv8–11And he said, Lord God (Adonai Jehovah; vide Ver.…
And he said, Lord God (Adonai Jehovah; vide Ver. 2), whereby shall I know that I shall inherit it? Not the language of doubt, though slight misgivings are not incompatible with faith (cf. 2Ki_20:8; Luk_1:34) and questioning with God "is rather a proof of faith than a sign of incredulity" (Calvin); but of desire for a sign in confirmation of the grant (Luther), either for the strengthening of his own faith (Chrysostom, Augustine, Keil, "Speaker"s Commentary"), or for the sake of his posterity (Jarchi, Michaelis), or for some intimation as to the time and mode of taking possession (Murphy). Rosenm conceives the question put in Abram"s mouth to be only a device of the narrator"s to lead up to the subject following.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v11When the fowls came down upon the carcases, Abram…
Gen_15:11
When the fowls came down upon the carcases, Abram drove them away
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Abram and the ravenous birds
I.
MENTION SOME OF THOSE WELL-KNOWN INTRUDERS WHICH ARE PERPETUALLY MOLESTING OUR PEACE AND DISTURBING OUR SERVICE.
1. Wicked thoughts--the sons of Satan.
2. Worldly thoughts, which spring from the force of habit.
3. Anxious thoughts, the fruits of our unbelief.
4. Annoying thoughts, the offspring of our vanity.
5. Ecclesiastical anxieties. Church business, or Church differences.
II. DISTRACTING CARES MUST BE CHASED AWAY.
1. For your own sake. No human brain can bear the perpetual toil of business, except it knows how to pause and oil the machinery by turning the mind in some other direction.
2. You will find, if you are able to take a perfect rest, by driving away these evil thoughts when you are worshipping God, that you will do your work during the other days of the week far better. It was an old Popish folly to try and tell what kind of weather there would be by the weather on Sunday--If it rain before mess; rain all the week more or less. Now, we do not believe that literally; but we do believe it in a spiritual sense. If you have a bad Sabbath day, you will have a bad week; but if you have a good day of rest, you will find it good with your souls the whole week long; not that you will be without trouble all the week, that would not be good for you, but you shall never be without grace during the week; nor if you have peace on the Sunday shall you be without peace on the Monday.
3. And then let me remind you, in the next place, that the character of this day demands that you should get rid of these thoughts. Now, it is inconsistent with such a day--the day of light--for us to be in darkness. It is inconsistent with the day of resurrection for us to be raking in this grave of the world. It is inconsistent with this day of descent of the Spirit for us to be thinking of carnal things, and forgetting the things which are above.
4. The indulging of vain or anxious thoughts, when we are engaged in the worship of God, must be striven against, because it must be grievous to the Holy Spirit. How can we expect that we shall have His presence and His assistance if we give Him not our hearts?
5. These thoughts and cares must be driven away, for if you do not strive against them they will increase and multiply. This is a growing habit. The force of habit is like the velocity of a falling stone, it increases in ever multiplying proportions. If I have indulged one unbelieving thought, there has always been another to follow it; if I have allowed some little disturbance in the congregation to cast me down, and distract my thoughts, there has been another, and another, and another, till I have been in the pitiable condition of a minister who has been half afraid of his congregation.
III. I am now to show you HOW TO DO IT.
1. And we begin by saying, first of all, set your heart upon it; for when the soul is set upon a thing, then it is likely to accomplish it. Go up to Gods house, saying, I must give up my soul to eternal matters today, and I will.
2. But when you have this done, remember next--let the preparation of your heart before coming to the sacrifice assist you when you shall be there. We are told men ought not to preach without preparation. Granted. But, we add, men ought not to hear without preparation.
3. But, this done, above all, cry to the Spirit of God for help to make your spirit rest.
4. Then, when you have thus done, and you come up to the house of God, still seek to continue in the same frame of mind, remembering in whose immediate presence you are. A Spartan youth was holding the censer at a sacrifice, when Alexander was offering a victim. It chanced that while he held the censer a hot coal fell upon his hand. The youth stood still, and never flinched, lest by any utterance or cry the sacrifice should be disturbed; for he said he was in the presence of Alexander, and he would not have the sacrifice interrupted for him; and he bore the pain of the burning coal. Let us remember that Spartan youth, adding to what he said, We are in the presence of the Almighty God. Then, if there be something which annoys us, let us bear it unflinchingly, for we stand before Him for whom it is blessed to suffer, and who will surely reward them that seek Him in spirit and in truth.
5. Another means I will give you. Take care that your faith be in active exercise, or else you cannot chase away those thoughts. Rest in the Lord and wait patiently for Him. Be still, and know that He is God.
6. Take care also that thou attend a ministry which draws thee from earth, for there are some dead ministries which make the Sabbath day more intolerable than any of the other days of the week. (C. H. Spurgeon.)
Driving away the vultures from the sacrifice
I. First, with regard to THE GREAT SACRIFICE OF OUR LORD JESUS CHRIST. This has been, and always will be, the great object of attack by the enemies of God.
1. Note well that the sacrifice which Abram guarded was of Divine ordination. So with the sacrifice of Christ.
2. Next, we see a further reason for guarding the sacrifice in the fact that it is of most solemn import. A covenant. We cannot let the vultures tear this sacrifice, for it is to us the token of the covenant; and if there be no covenant of grace, then is our preaching vain, and your faith is also vain, and we are still under the curse of the broken law. If ye are still out of covenant with God, what hope, what safety, what peace, what joy is there for you?
3. And, next, we must guard this sacrifice, because there God most fully displays His grace.
4. We will do this all the more because this is the chief point of attack. Every doctrine of revelation has been assailed, but the order of battle passed by the black prince at this hour runs as follows: Fight neither with small nor great, save only with the crucified King of Israel. If they carry the bastion of substitution, if they can throw down the great truth of atonement, then all the rest will go as a matter of course. The cross taken away, indeed, there is nothing left worth defending. Therefore let us gather up our strength, that we may vigorously chase the vultures from the altar of the living God.
5. How are we to do it? says one. Well, we can all of us help in this struggle.
(1) First, by a constant, immovable faith in Jesus Christ our crucified Saviour for ourselves.
(2) Let your own confidence be strong, and then very frequently make an open declaration of your faith in the atoning Sacrifice.
II. But now let us apply this example of Abram to ourselves in the matter of THE GRATEFUL SACRIFICE OF OUR LIVES. It is our reasonable service, that we present ourselves a living sacrifice, holy, acceptable unto God by our Lord Jesus Christ, and we must guard our consecration against the temptations which will assail it. I am addressing many of you who feel that you have entered into covenant with God by Jesus Christ. What sort of vultures will there be? says one. Well, there will come doubts as to eternal things. There will be questions about your own wisdom in giving yourself up to God. I hope you have been strangers to such birds of prey, but some of us have not been: doubts as to whether there be a God to serve; doubts as to whether there be a heaven, an eternal future, a blessed reward; doubts as to whether it is well to give up this world for the next, or not, Drive them away! They may come in other forms, such as dreams of ambition, the cares of life, temptations to sin, idleness, etc. In whatever guise they come, drive them away.
III. GUARD ALL THE SACRIFICES OF YOUR DEVOTION. When the fowls come down upon your sacrifices of prayer, and praise, and meditation, drive them away. A little boy, who was accustomed to spend a time every day in prayer, went up into a hayloft, and when he climbed into the hayloft, he always pulled the ladder up after him. Someone asked him why he did so. He answered, As there is no door, I pull up the ladder. Oh, that we could always in some way cut the connection between our soul and the intruding things which lurk below! There is a story told of me and of some person, I never knew who it was, who desired to see me on a Saturday night, when I had shut myself up to make ready for the Sabbath. He was very great and important, and so the maid came to say that someone desired to see me. I bade her say that it was my rule to see no one at that time. Then he was more important and impressive still, and said, Tell Mr. Spurgeon that a servant of the Lord Jesus Christ desires to see him immediately. The frightened servant brought the message; but the sender gained little by it, for my answer was, Tell him I am busy with his Master, and cannot see servants now. Sometimes you must use strong measures. Did not our Lord tell His messengers, on one occasion, to salute no man by the way? Courtesy must give place to devotion. It is incumbent on you that you should be alone with your Lord, and if intruders force an entrance, they must be sent about their business. (C. H. Spurgeon.)
The disturbers of worship
I. THE OFFERING OF THE CHRISTIAN WORSHIPPER.
II. IT IS OFTEN DISTURBED AND INTERRUPTED.
1. Unbelieving thoughts.
2. Evil passions.
3. Worldly thoughts.
4. Satanic influence.
III. THE REMEDIES AGAINST THESE DIFFICULTIES AND INTERRUPTIONS.
1. A devotional preparation.
2. A firm hold on the truth.
3. Earnestness in the service.
4. Unshaken confidence in the aid of the Holy Spirit. (J. G. Hewlett, D. D.)
Wandering thoughts removed from the sacrifice by warm affections
If we would prevent wandering thoughts, we should seek warm affections. Flies will not so readily light on a boiling pot on the fire, as when it stands cold in the window, Nor will vain thoughts so easily light on thy sacrifice, when burning on the altar of a fervent heart, as when offered up with a cold, dull spirit. (W. Gurnall.)
The sacrifice hindered by vain thoughts
I have heard of some men who were called walking libraries, because they carried all that they read in their memories wherever they went. And have we not too many walking shops, barns, warehouses, etc., that is, persons who carry this lumber to bed and board, church and closet? How can such pray with a united heart, who have so many sharers in their thoughts? (W. Gurnall.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v9the carcasses
the carcasses
"the dead bodies of the animals and birds"
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Abram drove them away
"Abram chased the birds away." He made sure the birds did not eat the dead animals.
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv10–1115:10 Obeying God’s instructions, Abram gathered three herd animals…
15:10 Obeying God’s instructions, Abram gathered three herd animals for the ceremony and cut them in half. Cutting the animals symbolized the oath, indicating that the covenant maker staked his own life on his word (Jer 34:18).
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv8–11 8. Lord God, whereby shall I know. It may…
8. Lord God, whereby shall I know. It may appear absurd, first, that Abram, who before had placed confidence in the simple word of God, without moving any question concerning the promises given to him, should now dispute whether what he hears from the mouth of God be true or not. Secondly, that he ascribes but little honor to God, not merely by murmuring against him, when he speaks, but by requiring some additional pledge to be given him. Further, whence arises the knowledge which belongs to faith, but from the word? Therefore Abram in vain desires to be assured of the future possession of the land, while he ceases to depend upon the word of God. I answer, the Lord sometimes concedes to his children, that they may freely express any objection which comes into their mind. For he does not act so strictly with them, as not to suffer himself to be questioned. Yea, the more certainly Abram was persuaded that God was true, and the more he was attached to His word, so much the more familiarly did he disburden his cares into God’s bosom. To this may be added, that the protracted delay was no small obstacle to Abram’s faith. For after God had held him in suspense through a great part of his life, now when he was worn down with age, and had nothing before his eyes but death and the grave, God anew declares that he shall be lord of the land. He does not, however, reject, on account of its difficulty, what might have appeared to him incredible, but brings before God the anxiety by which he is inwardly oppressed. And therefore his questioning with God is rather a proof of faith, than a sign of incredulity. The wicked, because their minds are entangled with various conflicting thoughts, do not in any way receive the promises, but the pious, who feel the impediments in their flesh, endeavor to remove them, lest they should obstruct the way to God’s word; and they seek a remedy for those evils of which they are conscious. It is, nevertheless, to be observed, that there were some special impulses in the saints of old, which it would not now be lawful to draw into a precedent. For though Hezekiah and Gideon required certain miracles, this is not a reason why the same thing should be attempted by us in the present day; let it suffice us to seek for such confirmation only as the Lord himself according to his own pleasure, shall judge most eligible.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv8, 10 This is a particular motion of God’s Spirit, which…
This is a particular motion of God’s Spirit, which is not lawful for all to follow, in asking signs: but was permitted to some by a peculiar motion, as to Gideon and Hezekiah.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–11 Gen 15:8 And he said, Lord GOD, whereby shall…
Gen 15:8 And he said, Lord GOD, whereby shall I know that I shall inherit it?
Ver. 8. Lord God, whereby shall I know?] He desires a sign, not that he believed not before, but that he might better believe. How great is God’s love in giving us sacraments, and therein to make himself to us visible, as well as audible
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv8–11 He asks a sign, not out of distrust of…
He asks a sign, not out of distrust of God's promise, for he was strong in faith, Rom 4:20, but for further assurance and confirmation of it. And such an asking of a sign was not an unusual practice with good men, as Jdg 6:37; 2Ki 20:8, not are they reproved for it; but on the contrary, Ahaz was commanded to ask a sign, and reproved for not asking it, Isa 7:1-25.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv8–11 And he said, Lord God, whereby shall I know…
And he said, Lord God, whereby shall I know that I shall inherit it? Not as questioning or doubting whether he should or not; but this he asked for the further confirmation of his faith in the promise, and for the sake of his posterity, that they might more easily and strongly believe that they should inherit the land given and promised to them; nor is it culpable to ask a sign of God with such a view; good men have done it, as Gideon, Jdg 6:36, and Hezekiah, Kg2 20:8, without being blamed for it; yea, Ahaz is blamed for not asking one, Isa 7:10.
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Genesis 15:9
gen 15:9
gen 15:9
gen 15:9And he said unto him, take me an heifer of three years old,.... This, with what follows, is the sign by which Abram might know that he, that is, his seed, should inherit the land of Canaan; for the whole of this is an emblem of the state and condition of his posterity, until they should enter into that land: wherefore he is ordered to "take" out of his herds and flocks this and the following creatures, which were used in sacrifice before the ceremonial law was given, as well as under it; and the distinction of creatures for sacrifice, though not for food, was known as early, as appears from Gen 8:20; hence Onkelos renders the phrase, "offer before me"; and the Targum of Jonathan is,"take unto me oblations, and offer before me.''Though this difference is to be observed, that the Levitical law required creatures of a year old only to be offered; whereas these were three years old, because they are then at their full growth, and in their full strength and greatest perfection; and such were used among the Heathens for sacrifice; so Lucian (h) represents Ganymedes as proposing to Jupiter, that if he would let her go she would offer a ram of three years old: but it should be remarked, that these creatures here were not taken merely for sacrifice, nor is there any mention made of their being offered; though it is probable they might be offered after they had answered the principal end, which was to be a sign, whereby Abram might know that his seed should inherit the land; but the intention of God was, that as by them Abram's seed might be taught what sort of creatures they were to offer for their sins, so chiefly to show that they themselves would fall a sacrifice to the rage and fury of their enemies, in a land not theirs, and be used as these creatures were: and the number three may denote the three complete centuries in which they would be afflicted, and in the fourth come out safe and whole like the undivided birds, the turtle, dove, and pigeon, to which they were comparable. Ramban (i) thinks, that this number represents the three sorts of sacrifices, the burnt offering, the sin offering, and the peace offering; and that of these three kinds of animals, only one individual of them was taken, and is called "treble", because each individual were joined together. Onkelos renders it three heifers, and so three goats and three rams afterwards; in which he is followed by Jarchi and Ben Melech; the former thinks the three heifers refer to the heifer of the day of atonement, that for uncertain murder, and the red heifer; and in like manner he interprets the three goats and rams; but the Targum of Jonathan, and Aben Ezra, interpret them as we do of creatures of three years old: it follows:
and a she goat of three years old, and a ram of three years old, and a turtledove and a young pigeon. Some Jewish writers (k) have a notion that these creatures represent the four monarchies; the "heifer", the Babylonian monarchy, which had three kings, Nebuchadnezzar, Evilmerodach, and Belshazzar; but others make this to be the fourth monarchy, they call Idumaean or Roman, which is like an heifer at grass, Jer 50:11, which passage better suits with Babylon; the "goat", Media (or Persia), which had three kings, Cyrus, Darius, and Ahasuerus; and the "ram", Grecia; but others say the goat signifies the Grecian monarchy, and the ram the Medo-Persian monarchy, which latter agrees with Dan 8:3; and by the "turtle", the word for which, in the Syriac language, signifies an ox, they understand, some the children of Ishmael, or the Turkish empire, and others Edom, or the Roman: but it is much better to interpret them of Abram's posterity, comparable to these creatures, both for their good and bad qualities; to an "heifer" for laboriousness in service, and patience in sufferings; and for their backslidings, Hos 4:16; to a "goat" for their vicious qualities, their lusts and lasciviousness; and to a "ram", for their strength and fortitude; and to a "turtle", and a young pigeon, for their simplicity, innocence, and harmlessness, when they were in their purest state, see Psa 74:19; and it may be observed, that these were the only fowl used in sacrifice.
(h) Dialogis Deorum. (i) Apud Munster in loc. (k) Vid. Bereshit Rabba, sect. 43. fol. 39. 2. Pirke Eliezer, c. 28.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8–9 Whereby shall I know that I shall inherit it?…
Whereby shall I know that I shall inherit it? - This did not proceed from distrust of God's power or promise, but he desired this,
1. For the strengthening of his own faith. He believed, ver. 6, but here he prays, Lord help me against my unbelief, Now, he believed, but he desired a sign, to be treasured up against an hour of temptation.
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2. For the ratifying of the promise to his posterity, that they also might believe it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–11 Verse 8. And he said, Lord God] אדני יהוה…
Verse 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 See Clarke on Ge 2:4, and on "Ex 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8–9 Gen 15:8. Whereby shall I know that I shall…
Gen 15:8. Whereby shall I know that I shall inherit it? — This inquiry did not proceed from distrust of God’s power or promise, but he desired a token for the strengthening of his own faith, and for the ratifying of the promise to his posterity, that they also might believe it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8–9 Whereby, &c. Thus the blessed Virgin asked, how shall…
Whereby, &c. Thus the blessed Virgin asked, how shall this be done? Luke i. 34, without the smallest degree of unbelief. Abram wished to know, by what signs he should be declared the lawful owner of the land. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v9 Take me an heifer, &c.--On occasions of great importance,…
Take me an heifer, &c.--On occasions of great importance, when two or more parties join in a compact, they either observe precisely the same rites as Abram did, or, where they do not, they invoke the lamp as their witness. According to these ideas, which have been from time immemorial engraven on the minds of Eastern people, the Lord Himself condescended to enter into covenant with Abram. The patriarch did not pass between the sacrifice and the reason was that in this transaction he was bound to nothing. He asked a sign, and God was pleased to give him a sign, by which, according to Eastern ideas, He bound Himself. In like manner God has entered into covenant with us; and in the glory of the only-begotten Son, who passed through between God and us, all who believe have, like Abram, a sign or pledge in the gift of the Spirit, whereby they may know that they shall inherit the heavenly Canaan.
Next: Genesis Chapter 16
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8–11 8. Whereby shall I know — Abram would pass…
8. Whereby shall I know — Abram would pass from belief to knowledge. He would have some visible token or sign. “Even where there is much faith, a man may distrust himself; may feel that, though now the belief is strong, yet ere long the first impression, and so the firm conviction, may fade away. Thus Gideon, (Jdg_6:17,) Hezekiah, (2Ki_20:8,) the blessed Virgin, (Luk_1:34,) asked a sign in confirmation of their faith, and, as here to Abram, it was graciously given them.” — Speaker’s Commentary.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8, 9, 11 8. whereby shall I know] Abram requests a sign…
8. whereby shall I know] Abram requests a sign to assure him of the fulfilment of the promise: cf. the action of Gideon, Jdg_6:17, and of Hezekiah, 2Ki_20:8. On “Lord God,” see note on Gen_15:2.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8, 9, 11 (8) Lord God.—Heb., Lord Jehovah, as in Gen_15:2.
(8) Lord God.—Heb., Lord Jehovah, as in Gen_15:2.
Whereby shall I know that I shall inherit it?—Jehovah had required Abram to leave his home in Ur of the Chaldees on a general promise of future endowment with the land of Canaan. Abram now asks this question, not from want of faith, but from a desire for a more direct confirmation of the promise and fuller knowledge of the details. What Abram, therefore, receives is an exact and circumstantial prophecy, made in the form of a solemn covenant.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8–11 And he said, Lord God (Adonai Jehovah; vide Ver.…
And he said, Lord God (Adonai Jehovah; vide Ver. 2), whereby shall I know that I shall inherit it? Not the language of doubt, though slight misgivings are not incompatible with faith (cf. 2Ki_20:8; Luk_1:34) and questioning with God "is rather a proof of faith than a sign of incredulity" (Calvin); but of desire for a sign in confirmation of the grant (Luther), either for the strengthening of his own faith (Chrysostom, Augustine, Keil, "Speaker"s Commentary"), or for the sake of his posterity (Jarchi, Michaelis), or for some intimation as to the time and mode of taking possession (Murphy). Rosenm conceives the question put in Abram"s mouth to be only a device of the narrator"s to lead up to the subject following.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 When the fowls came down upon the carcases, Abram…
Gen_15:11
When the fowls came down upon the carcases, Abram drove them away
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Abram and the ravenous birds
I.
MENTION SOME OF THOSE WELL-KNOWN INTRUDERS WHICH ARE PERPETUALLY MOLESTING OUR PEACE AND DISTURBING OUR SERVICE.
1. Wicked thoughts--the sons of Satan.
2. Worldly thoughts, which spring from the force of habit.
3. Anxious thoughts, the fruits of our unbelief.
4. Annoying thoughts, the offspring of our vanity.
5. Ecclesiastical anxieties. Church business, or Church differences.
II. DISTRACTING CARES MUST BE CHASED AWAY.
1. For your own sake. No human brain can bear the perpetual toil of business, except it knows how to pause and oil the machinery by turning the mind in some other direction.
2. You will find, if you are able to take a perfect rest, by driving away these evil thoughts when you are worshipping God, that you will do your work during the other days of the week far better. It was an old Popish folly to try and tell what kind of weather there would be by the weather on Sunday--If it rain before mess; rain all the week more or less. Now, we do not believe that literally; but we do believe it in a spiritual sense. If you have a bad Sabbath day, you will have a bad week; but if you have a good day of rest, you will find it good with your souls the whole week long; not that you will be without trouble all the week, that would not be good for you, but you shall never be without grace during the week; nor if you have peace on the Sunday shall you be without peace on the Monday.
3. And then let me remind you, in the next place, that the character of this day demands that you should get rid of these thoughts. Now, it is inconsistent with such a day--the day of light--for us to be in darkness. It is inconsistent with the day of resurrection for us to be raking in this grave of the world. It is inconsistent with this day of descent of the Spirit for us to be thinking of carnal things, and forgetting the things which are above.
4. The indulging of vain or anxious thoughts, when we are engaged in the worship of God, must be striven against, because it must be grievous to the Holy Spirit. How can we expect that we shall have His presence and His assistance if we give Him not our hearts?
5. These thoughts and cares must be driven away, for if you do not strive against them they will increase and multiply. This is a growing habit. The force of habit is like the velocity of a falling stone, it increases in ever multiplying proportions. If I have indulged one unbelieving thought, there has always been another to follow it; if I have allowed some little disturbance in the congregation to cast me down, and distract my thoughts, there has been another, and another, and another, till I have been in the pitiable condition of a minister who has been half afraid of his congregation.
III. I am now to show you HOW TO DO IT.
1. And we begin by saying, first of all, set your heart upon it; for when the soul is set upon a thing, then it is likely to accomplish it. Go up to Gods house, saying, I must give up my soul to eternal matters today, and I will.
2. But when you have this done, remember next--let the preparation of your heart before coming to the sacrifice assist you when you shall be there. We are told men ought not to preach without preparation. Granted. But, we add, men ought not to hear without preparation.
3. But, this done, above all, cry to the Spirit of God for help to make your spirit rest.
4. Then, when you have thus done, and you come up to the house of God, still seek to continue in the same frame of mind, remembering in whose immediate presence you are. A Spartan youth was holding the censer at a sacrifice, when Alexander was offering a victim. It chanced that while he held the censer a hot coal fell upon his hand. The youth stood still, and never flinched, lest by any utterance or cry the sacrifice should be disturbed; for he said he was in the presence of Alexander, and he would not have the sacrifice interrupted for him; and he bore the pain of the burning coal. Let us remember that Spartan youth, adding to what he said, We are in the presence of the Almighty God. Then, if there be something which annoys us, let us bear it unflinchingly, for we stand before Him for whom it is blessed to suffer, and who will surely reward them that seek Him in spirit and in truth.
5. Another means I will give you. Take care that your faith be in active exercise, or else you cannot chase away those thoughts. Rest in the Lord and wait patiently for Him. Be still, and know that He is God.
6. Take care also that thou attend a ministry which draws thee from earth, for there are some dead ministries which make the Sabbath day more intolerable than any of the other days of the week. (C. H. Spurgeon.)
Driving away the vultures from the sacrifice
I. First, with regard to THE GREAT SACRIFICE OF OUR LORD JESUS CHRIST. This has been, and always will be, the great object of attack by the enemies of God.
1. Note well that the sacrifice which Abram guarded was of Divine ordination. So with the sacrifice of Christ.
2. Next, we see a further reason for guarding the sacrifice in the fact that it is of most solemn import. A covenant. We cannot let the vultures tear this sacrifice, for it is to us the token of the covenant; and if there be no covenant of grace, then is our preaching vain, and your faith is also vain, and we are still under the curse of the broken law. If ye are still out of covenant with God, what hope, what safety, what peace, what joy is there for you?
3. And, next, we must guard this sacrifice, because there God most fully displays His grace.
4. We will do this all the more because this is the chief point of attack. Every doctrine of revelation has been assailed, but the order of battle passed by the black prince at this hour runs as follows: Fight neither with small nor great, save only with the crucified King of Israel. If they carry the bastion of substitution, if they can throw down the great truth of atonement, then all the rest will go as a matter of course. The cross taken away, indeed, there is nothing left worth defending. Therefore let us gather up our strength, that we may vigorously chase the vultures from the altar of the living God.
5. How are we to do it? says one. Well, we can all of us help in this struggle.
(1) First, by a constant, immovable faith in Jesus Christ our crucified Saviour for ourselves.
(2) Let your own confidence be strong, and then very frequently make an open declaration of your faith in the atoning Sacrifice.
II. But now let us apply this example of Abram to ourselves in the matter of THE GRATEFUL SACRIFICE OF OUR LIVES. It is our reasonable service, that we present ourselves a living sacrifice, holy, acceptable unto God by our Lord Jesus Christ, and we must guard our consecration against the temptations which will assail it. I am addressing many of you who feel that you have entered into covenant with God by Jesus Christ. What sort of vultures will there be? says one. Well, there will come doubts as to eternal things. There will be questions about your own wisdom in giving yourself up to God. I hope you have been strangers to such birds of prey, but some of us have not been: doubts as to whether there be a God to serve; doubts as to whether there be a heaven, an eternal future, a blessed reward; doubts as to whether it is well to give up this world for the next, or not, Drive them away! They may come in other forms, such as dreams of ambition, the cares of life, temptations to sin, idleness, etc. In whatever guise they come, drive them away.
III. GUARD ALL THE SACRIFICES OF YOUR DEVOTION. When the fowls come down upon your sacrifices of prayer, and praise, and meditation, drive them away. A little boy, who was accustomed to spend a time every day in prayer, went up into a hayloft, and when he climbed into the hayloft, he always pulled the ladder up after him. Someone asked him why he did so. He answered, As there is no door, I pull up the ladder. Oh, that we could always in some way cut the connection between our soul and the intruding things which lurk below! There is a story told of me and of some person, I never knew who it was, who desired to see me on a Saturday night, when I had shut myself up to make ready for the Sabbath. He was very great and important, and so the maid came to say that someone desired to see me. I bade her say that it was my rule to see no one at that time. Then he was more important and impressive still, and said, Tell Mr. Spurgeon that a servant of the Lord Jesus Christ desires to see him immediately. The frightened servant brought the message; but the sender gained little by it, for my answer was, Tell him I am busy with his Master, and cannot see servants now. Sometimes you must use strong measures. Did not our Lord tell His messengers, on one occasion, to salute no man by the way? Courtesy must give place to devotion. It is incumbent on you that you should be alone with your Lord, and if intruders force an entrance, they must be sent about their business. (C. H. Spurgeon.)
The disturbers of worship
I. THE OFFERING OF THE CHRISTIAN WORSHIPPER.
II. IT IS OFTEN DISTURBED AND INTERRUPTED.
1. Unbelieving thoughts.
2. Evil passions.
3. Worldly thoughts.
4. Satanic influence.
III. THE REMEDIES AGAINST THESE DIFFICULTIES AND INTERRUPTIONS.
1. A devotional preparation.
2. A firm hold on the truth.
3. Earnestness in the service.
4. Unshaken confidence in the aid of the Holy Spirit. (J. G. Hewlett, D. D.)
Wandering thoughts removed from the sacrifice by warm affections
If we would prevent wandering thoughts, we should seek warm affections. Flies will not so readily light on a boiling pot on the fire, as when it stands cold in the window, Nor will vain thoughts so easily light on thy sacrifice, when burning on the altar of a fervent heart, as when offered up with a cold, dull spirit. (W. Gurnall.)
The sacrifice hindered by vain thoughts
I have heard of some men who were called walking libraries, because they carried all that they read in their memories wherever they went. And have we not too many walking shops, barns, warehouses, etc., that is, persons who carry this lumber to bed and board, church and closet? How can such pray with a united heart, who have so many sharers in their thoughts? (W. Gurnall.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v9 the carcasses
the carcasses
"the dead bodies of the animals and birds"
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Abram drove them away
"Abram chased the birds away." He made sure the birds did not eat the dead animals.
translationWords
cow
goat
ewe
Abraham
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10–11 15:10 Obeying God’s instructions, Abram gathered three herd animals…
15:10 Obeying God’s instructions, Abram gathered three herd animals for the ceremony and cut them in half. Cutting the animals symbolized the oath, indicating that the covenant maker staked his own life on his word (Jer 34:18).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.