| Barnes' Notes on the Bible In that instant the covenant was solemnly completed. Its primary form of benefit is the grant of the promised land with the extensive boundaries of the river of Egypt and the Euphrates. The former seems to be the Nile with its banks which constitute Egypt, as the Phrat with its banks describes the land of the East, with which countries the promised land was conterminous.
Clarke's Commentary on the BibleThe 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; 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, etc., and 2 Chronicles 9:26.
Gill's Exposition of the Entire BibleIn the same day the Lord made a covenant with Abram,.... Which he confirmed by passing between the pieces and accepting his sacrifice: saying, unto thy seed have I given this land; he had given it in his purpose, and he had given the promise of it, and here he renews the grant, and ratifies and confirms it, even the land of Canaan, where Abram now was, though only a sojourner in it; and which is described by its boundaries and present occupants, in this and the following verses, as is usually done in grants of lands and deeds of conveyance: from the river of Egypt, unto the great river, the river of Euphrates; the river of Egypt is the Nile, which overflowed it annually and made it fruitful; so the Targum of Jonathan calls it the river of Egypt; it may be rendered, "from the river Mizraim or Egypt", for the name of Egypt was given to the river Nile as well as to the country, and so it is called by Homer (p); and Diodorus Siculus (q) says, the Nile was first called Egypt; some (r) think the Nile is not here meant, but a little river of Egypt that ran through the desert that lay between Palestine and Egypt; but it seems to be a branch of the river Nile, which was lesser about Palestine or Damiata, at the entrance of Egypt, than at other places. Brocardus (s) says,"from Delta to Heliopolis were three miles, where another river was separated from the Nile, and carried to the city of Pelusium; and, adds he, this river is properly called in Scripture the river of Egypt, and at it is bounded the lot of the tribe of Judah.''This river of Egypt, or the Nile, was the southern boundary of the land of Canaan, and from hence to the river Euphrates, the eastern boundary, was the utmost extent of it in which it was ever possessed, as it was in the times of David and Solomon, 2 Samuel 8:3. (p) Odyss. 14. vid. Pausan. Boeotica, sive l. 9. p. 859. (q) Bibliothec. l. 1. p. 56. (r) See Rollin's Ancient History, vol. 1. p. 92. (s) Apud Drusium in loc.
Keil and Delitzsch Biblical Commentary on the Old TestamentIn Genesis 15:18-21 this divine revelation is described as the making of a covenant (בּרית, from בּרה to cut, lit., the bond concluded by cutting up the sacrificial animals), and the substance of this covenant is embraced in the promise, that God would give that land to the seed of Abram, from the river of Egypt to the great river Euphrates. The river (נהר) of Egypt is the Nile, and not the brook (נחל) of Egypt (Numbers 34:5), i.e., the boundary stream Rhinocorura, Wady el Arish. According to the oratorical character of the promise, the two large rivers, the Nile and the Euphrates, are mentioned as the boundaries within which the seed of Abram would possess the promised land, the exact limits of which are more minutely described in the list of the tribes who were then in possession. Ten tribes are mentioned between the southern border of the land and the extreme north, "to convey the impression of universality without exception, of unqualified completeness, the symbol of which is the number ten" (Delitzsch). In other passages we find sometimes seven tribes mentioned (Deuteronomy 7:1; Joshua 3:10), at other times six (Exodus 3:8, Exodus 3:17; Exodus 23:23; Deuteronomy 20:17), at others five (Exodus 13:5), at others again only two (Genesis 13:7); whilst occasionally they are all included in the common name of Canaanites (Genesis 12:6). The absence of the Hivites is striking here, since they are not omitted from any other list where as many as five or seven tribes are mentioned. Out of the eleven descendants of Canaan (Genesis 10:15-18) the names of four only are given here; the others are included in the common name of the Canaanites. On the other hand, four tribes are given, whose descent from Canaan is very improbable. The origin of the Kenites cannot be determined. According to Judges 1:16; Judges 4:11, Hobab, the brother-in-law of Moses, was a Kenite. His being called Midianite (Numbers 10:29) does not prove that he was descended from Midian (Genesis 25:2), but is to be accounted for from the fact that he dwelt in the land of Midian, or among the Midianites (Exodus 2:15). This branch of the Kenites went with the Israelites to Canaan, into the wilderness of Judah (Judges 1:16), and dwelt even in Saul's time among the Amalekites on the southern border of Judah (1 Samuel 15:6), and in the same towns with members of the tribe of Judah (1 Samuel 30:29). There is nothing either in this passage, or in Numbers 24:21-22, to compel us to distinguish these Midianitish Kenites from those of Canaan. The Philistines also were not Canaanites, and yet their territory was assigned to the Israelites. And just as the Philistines had forced their way into the land, so the Kenites may have taken possession of certain tracts of the country. All that can be inferred from the two passages is, that there were Kenites outside Midian, who were to be exterminated by the Israelites. On the Kenizzites, all that can be affirmed with certainty is, that the name is neither to be traced to the Edomitish Kenaz (Genesis 36:15, Genesis 36:42), nor to be identified with the Kenezite Jephunneh, the father of Caleb of Judah (Numbers 32:12; Joshua 14:6 : see my Comm. on Joshua, p. 356, Eng. tr.). - The Kadmonites are never mentioned again, and their origin cannot be determined. On the Perizzites see Genesis 13:7; on the Rephaims, Genesis 14:5; and on the other names, Genesis 10:15-16.
Geneva Study BibleIn the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:
Wesley's Notes 15:18 In that same day, the Lord made a covenant with Abram, saying, Unto thy seed have I given this land - He had said before, To thy seed will I give this land, but here he saith, I have given it; that is, I have given the promise, the charter is sealed and delivered, and cannot be disanulled. The possession is as sure in due time, as if it were now actually delivered to them. In David's time and Solomon's their jurisdiction extended to the utmost of these limits, 2Ch 9:26. And it was their own fault that they were not sooner and longer in possession of all these territories. They forfeited their right by their sins, and by their own sloth and cowardice kept themselves out of possession. The present occupants are named, because their number and strength and long prescription, should be no hindrance to the accomplishment of this promise in its season; and to magnify God's love to Abram and his seed, in giving to that one nation the possession of many nations.
Scofield Reference Notes[3] covenant The Abrahamic Covenant as formed Gen 12:1-4 and confirmed Gen 13:14-17 15:1-7 17:1-8 is in seven distinct parts: (1) "I will make of thee a great nation." Fulfilled in a threefold way: (a) In a natural posterity--"as the dust of the earth Gen 13:16 Jn 8:37, viz. the Hebrew people. (b) In a spiritual posterity--"look now toward heaven . . . Song shall thy seed be" Jn 8:39 Rom 4:16,17 9:7,8 Gal 3:6,7,29 viz. all men of faith, whether Jew or Gentile. (c) fulfilled also through Ishmael Gen 17:18-20 (2) "I will bless thee." Fulfilled in two ways: (a) temporally Gen 13:14,15,17 15:18 24:34,35 (b) spiritually Gen 15:6 Jn 8:56 (3) "And make thy name great." Abraham's is one of the universal names. (4) "And thou shalt be a blessing" Gal 3:13,14 (5) "I will bless them that bless thee." In fulfilment closely related to the next clause. (6) "And curse him that curseth thee." Wonderfully fulfilled in the history of the dispersion. It has invariably fared ill with the people who have persecuted the Jew--well with those who have protected him. The future will still more remarkably prove this principle Dt 30:7 Isa 14:1, Joel 3:1-8 Mic 5:7-9 Hag 2:22 Zech 14:1-3 Mt 25:40,45. (7) "In thee shall all the families of the earth be blessed." This is the great evangelic promise fulfilled in Abraham's Seed, Christ Gal 3:16 Jn 8:56-58. It brings into greater definiteness the promise of the Adamic Covenant concerning the Seed of the woman Gen 3:15 NOTE.--The gift of the land is modified by prophecies of three dispossessions and restorations Gen 15:13,14,16 Jer 25:11,12 Dt 28:62-65 30:1-3. Two dispossessions and restorations have been accomplished. Israel is now in the third dispersion, from which she will be restored at the return of the Lord as King under the Davidic Covenant Dt 30:3 Jer 23:5-8 Ezek 37:21-25 Lk 1:30-33 Acts 15:14-17 See, for the other seven covenants: EDENIC See Scofield Note: "Gen 1:28" ADAMIC See Scofield Note: "Gen 3:15"
Matthew Henry's Concise Commentary15:17-21 The smoking furnace and the burning lamp, probably represented the Israelites' severe trials and joyful deliverance, with their gracious supports in the mean time. It is probable that this furnace and lamp, which passed between the pieces, burned and consumed them, and so completed the sacrifice, and testified God's acceptance of it. So it intimates that God's covenants with man are made by sacrifice, Ps 50:5. And we may know that he accepts our sacrifices, if he kindles in our souls pious and devout affections. The bounds of the land granted are stated. Several nations, or tribes, are spoken of, that must be cast out to make room for the seed of Abram. In this chapter we perceive in Abram faith struggling against, and triumphing over, unbelief. Wonder not, believers, if you meet with seasons of darkness and distress. But it is not the will of God that you should be cast down: fear not; for all that he was to Abram he will be to you.
Matthew Henry's Whole Bible CommentaryVerses 17-21 Here is, I. The covenant ratified (v. 17); the sign which Abram desired was given, at length, when the sun had gone down, so that it was dark; for that was a dark dispensation. 1. The smoking furnace signified the affliction of his seed in Egypt. They were there in the iron furnace (Deu. 4:20), the furnace of affliction (Isa. 48:10), labouring in the very fire. They were there in the smoke, their eyes darkened, that they could not see to the end of their troubles, and themselves at a loss to conceive what God would do with them. Clouds and darkness were round about them. 2. The burning lamp denotes comfort in this affliction; and this God showed to Abram, at the same time that he showed him the smoking furnace. (1.) Light denotes deliverance out of the furnace; their salvation was as a lamp that burneth, Isa. 62:1. When God came down to deliver them, he appeared in a bush that burned, and was not consumed, Ex. 3:2. (2.) The lamp denotes direction in the smoke. God's word was their lamp: this word to Abram was so, it was a light shining in a dark place. Perhaps this burning lamp prefigured the pillar of cloud and fire, which led them out of Egypt, in which God was. (3.) The burning lamp denotes the destruction of their enemies who kept them so long in the furnace. See Zec. 12:6. The same cloud that enlightened the Israelites troubled and burned the Egyptians. 3. The passing of these between the pieces was the confirming of the covenant God now made with him, that he might have strong consolation, being fully persuaded that what God promised he would certainly perform. It is probable that the furnace and lamp, which passed between the pieces, burnt and consumed them, and so completed the sacrifice, and testified God's acceptance of it, as of Gideon's (Jdg. 6:21), Manoah's (Jdg. 13:19, 20), and Solomon's, 2 Chr. 7:1. So it intimates, (1.) That God's covenants with man are made by sacrifice (Ps. 50:5), by Christ, the great sacrifice: no agreement without atonement. (2.) God's acceptance of our spiritual sacrifices is a token for good and an earnest of further favours. See Jdg. 13:23. And by this we may know that he accepts our sacrifices if he kindle in our souls a holy fire of pious and devout affections in them. II. The covenant repeated and explained: In that same day, that day never to be forgotten, the Lord made a covenant with Abram, that is, gave a promise to Abram, saying, Unto thy seed have I given this land, v. 18. Here is, 1. A rehearsal of the grant. He had said before, To thy seed will I give this land, ch. 12:7; 13:15. But here he says, I have given it; that is, (1.) I have given the promise of it, the charter is sealed and delivered, and cannot be disannulled. Note, God's promises are God's gifts, and are so to be accounted. (2.) The possession is as sure, in due time, as if it were now actually delivered to them. What God has promised is as sure as if it were already done; hence, it is said, He that believes hath everlasting life (Jn. 3:36), for he shall as surely go to heaven as if he were there already. 2. A recital of the particulars granted, such as is usual in the grants of lands. He specifies the boundaries of the land intended hereby to be granted, v. 18. And then, for the greater certainty, as is usual in such cases, he mentions in whose tenure and occupation these lands now were. Ten several nations, or tribes, are here spoken of (v. 19-21) that must be cast our, to make room for the seed of Abram. They were not possessed of all these countries when God brought them into Canaan. The bounds are fixed much narrower, Num. 34:2, 3, etc. But, (1.) In David's time, and Solomon's, their jurisdiction extended to the utmost of these limits, 2 Chr. 9:26. (2.) It was their own fault that they were not sooner and longer in possession of all these territories. They forfeited their right by their sins, and by their own sloth and cowardice kept themselves out of possession. (3.) The land granted is here described in its utmost extent because it was to be a type of the heavenly inheritance, where there is room enough: in our father's house are many mansions. The present occupants are named, because their number, and strength, and long prescription, should be no hindrance to the accomplishment of this promise in its season, and to magnify God's love to Abram and his seed, in giving to that one nation the possessions of many nations, so precious were they in his sight, and so honourable, Isa. 43:4. |
