19, 'And they shall keep the way of Scriptures. And accordingly Philo the Jew, (de Abrahamo, p. 386, ed. Frankf.) in speaking of Abraham says, 'His praise has been recorded, being testified by the oracles which Moses delivered, ་ the Lord, to do justice (PT) and judgment;' i. e. to do good or commendable deeds. Is. 64. 5, Thou meetest him that rejoiceth and worketh righteousness (p);' i. e. that doeth | by whom it is reported that he believed good. The interpretation of the term in God. And that this has been said in this sense is strikingly confirmed of him is a great thing, but it is a far by the parallel passage respecting the greater that it has been confirmed by good deed of Phinehas in slaying the acts.' But if such be the genuine purpolluted Israelite and the Midianitish port of the language as used by Moses, woman, Num. 25. 6, seq. and thus re- the question very naturally occurs, ferred to by the Psalmist, Ps. 106. 30, whether the passage as quoted by Paul 31, Then stood up Phinehas, and exe- has the same meaning, or in other cuted judgment: and so the plague was words whether Paul is to be considered stayed. And that was counted unto as giving an infallible exposition of the him for righteousness (exact mind of the Spirit in the present 3. Gr. Kai εdoyiodŋ avti zis dixa-clause as it stands in the Mosaic oriοσύνη»). In this case, as in that of ginal. To this it may be replied, that Abraham, it is clear that it was a sin-in as far as the Apostle is to be consid gle act on a special occasion that was ered as introducing this passage with so reputed to the doer. The conduct a view to illustrate the case of a sinof each was so remarkable, so noble, ner's justification on his first believing in so commendable in the sight of God, Christ, the quotation cannot be deemed under the circumstances which gave in point, because this was not the first rise to it, as to gain the particular, the instance of Abraham's believing, nor marked approbation of Heaven, and to consequently of his being accounted cause it to be distinguished by a corres-righteous, nor is there any evidence that ponding emphasis of honourable testi- his faith, on this occasion, had a spemony. This we conceive is what is cial respect to Christ as its grand object. meant by its being 'counted' in both It was a faith exercised upon a peculiar cases 'for righteousness.' The expres- promise, viz. the promise of an innusion does not merely indicate that it merable seed. But the circumstances was so esteemed in the divine mind, or under which it was exercised rendered it that God in his secret judgment ac- something so signal and illustrious, so counted of it as a pre-eminently wor-heroic and praiseworthy, that God was thy and acceptable deed, but that he so pleased to account it, and to have it ordered things that it should be remem-accounted, as a singularly righteous But the Apostle's citation was in bered to their credit, that it should be act. made matter of public and lasting rec- another respect strictly pertinent. The ord, in a word, that it should stand as grand scope of his reasoning in the an honourable testimonial affixed to context is to show that according to the economy of grace a believing sinner may be placed in a state of acceptance with God simply by believing without the works, that is, the observances, of the Jewish law. This is clear from the case of Abraham. It is expressly recorded of him that righteousness was reckoned to him on the ground of his their characters with all succeeding generations. This is undoubtedly the true force of the expression as viewed in itself and apart from any peculiar bearings elsewhere given to it by the sacred writers. It is the primary and unforced sense which a native Jew would affix to the words in reading his own 8 And he said, Lord GOD, whereby shall I know that I shall inherit it? 9 And he said unto him, Take q ch. 24. 13, 14. Judg. 6. 17, 37. 1 Sam. 14. 9, 10. 2 Kings 20. 8. Luke 1. 18. faith, before he was circumcised, or in other words, before he came under the obligations of the ceremonial law. In like manner, the same favour may be extended to the gentile believer of every age and country who reposes trust in the gospel message. The example of Abraham is adduced, we conceive, merely by way of illustration, as affording an analogous, not an identical, case of strong and acceptable faith. It is not designed to intimate that precisely the same object of faith of which Paul is speaking, was before the mind of the patriarch on the occasion referred to, but the course of his argument is substantially this ;- As Abraham, in the face of great discouragements and impediments, firmly believed God, and thereby is said to have had righteousness accounted to him, much more the believing sinner who in spite of all the obstacles in the way gives credence to the gospel promise, is counted and treated as righteous and gratuitously justified. 8. Whereby shall I know, &c. Abraham's interrogation here is not to be construed as a mark of the temporary failure of his faith, nor as implying that he himself needed an extraordinary confirmation of the divine promise; but for the sake of his posterity, who might be tempted, from the difficulties to be encountered, to despair of 'realizing the truth of the prediction, he desired some clear testimonial, which should have the effect of ratifying to their minds, like the seal of a covenant, the solemn engagement of the Most High. This request God was graciously pleased to grant, as it is expressly said, v. 18, that in that same me an 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. day the Lord made a covenant with Abraham, in reference to which the symbolical transaction here related was ordered. Of this the memory would naturally be preserved and cherished among his descendants, as an infallible token of the fulfilment of the great promise. Should we be disposed to blame this inquiry, as savouring of vain curiosity or sinful distrust, let us bear in mind that the very same act may be good or evil, according to the principle from which it proceeds. Had the question arisen from unbelief, it would have been decidedly sinful. It would have resembled the question which Zacharias asked, Luke, 1. 18, when the angel told him from God he should have a child; 'Whereby shall I know this? for I am an old man, and my life well stricken in years,' for which unbelieving question he was immediately struck dumb. If, on the other hand, it expressed a wish to be informed more clearly respecting the divine purposes, or to receive those ample testimonies which God himself was willing to communicate, then it was perfectly innocent, and consistent with the strongest faith. It was for the purpose of instruction only that the blessed virgin inquired of the angel, Luke, 1. 34, how she should have a child, since she was a virgin. The question, in itself, did not materially differ from that of Zacharias; but the principle was different; and therefore the one received a gracious answer, the other a severe rebuke. Many instances are recorded where God has been graciously pleased to give signs to his people for the confirmation of their faith, when there was not any doub. upon their minds respecting either his faithfulness or power. When he appeared to Gideon, Judg. 6. 14-21, and told him that ne should deliver his country from the yoke of Midian, Gideon said, 'If now I have found grace in thy sight, then show me a sign that thou talkest with me;' in answer to which, God caused fire to come out of the rock, and consume the kid and cakes which Gideon had prepared for him; and presently afterwards, Judg. 6. 36-40, he gave him another sign, making the dew to fall alternately on the fleece and on the ground, while the other remained perfectly dry. In the same way he gave to Hezekiah a choice of signs, offering to make the shadows on the sun-dial go backward or forward ten degrees, according as he should desire, 2 Kings, 20. 8-11. From hence it appears that the inquiries which proceed from faith, are good and accept able to God; and that Abraham's was of this nature is manifest; because his faith on this occasion was specially commended by God himself. 9. Take me an heifer. Heb. sacrifice; a fact which very naturally To take for me; i. e. take and offer unto me. Chal. Offer before me.' The idiom is Hebraic, paralleled by Gen. 48. 9, And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them (np take them), I pray thee, unto me, and I will bless them.' Ex. 25. 2, 'Speak unto the children of Israel, that they bring me (-3p that take for me) an offering.' So that which in Ps. 68. 18, is -TA young pigeon. read, Thou hast received (np thou gozal. This term is indeed occasionhast taken) gifts for men; is expound-ally applied to the young of other birds ed by the Apostle Eph. 4. 8. Thou than those of the dove kind, but its hast given gifts unto men,' i e. taken leading import is that of ring-doves or and given. The creatures here men- wood-pigeons. Accordingly the Gr. tioned viz. the young of beeves, sheep, has here TερIOTEQV a dove, and the and goats, with turtle-doves, and young Chal. 377 bar yonah, young dove, pigeons were the only ones which were which accords moreover with the law afterwards appointed under the law for given Lev. 1. 14. ברזל .Heb 10 And he took unto him all these, and divided them in the midst, and laid each piece one r Jer. 34. 18. 19. against another: but the birds divided he not. 11 And when the fowls came s Lev. 1. 17. 10. And he took unto him all these, fowls, i. e. the ravenous hirds of prey, and divided them in the midst, &c. as eagles, vultures, kites, &c. which This very solemn form of ratifying a feed upon dead bodies. As the slain covenant is again particularly mention- and divided animals represent the naed in Jer 24. 18. It consisted in cut- tion of Israel, so these birds of prey ting the throat of the victim, and pour- were doubtless emblematic of the Egyping out its blood. The carcass was tians and other enemies who should then divided, lengthwise, as nearly as fall upon, rob, and afflict them with the possible into two equal parts, which utmost rapacity and cruelty. Thus in being placed opposite to each other at a Ezek. 17. 3, 7, 12, the invading kings short distance, the covenanting parties of Babylon and Egypt are compared approached at the opposite ends of the to eagles; in Ezek. 39. 4, 17. Rev. 19. passage thus formed, and meeting in 17, 18, various hostile powers, under the middle took the customary oath. the emblem of ravenous birds, are The practice was by no means pecu- summoned to feast upon the sacrifice liar to the Hebrews. Traces of it may of a devoted and slaughtered people. be found in the Greek and Roman wri- The Jerus. Targ. interprets the passage ters, and in the accounts of travellers. in the same sense, understanding it of On the question of the time, scope, and the idolatrous monarchies which af object of this transaction symbolically flicted Israel.—¶ Abram drove them considered, we defer our remarks to away. Heb. a puffed them v. 17.—¶ And laid each piece one away; i. e. by swelling his cheeks with against another. Heb. 7 his breath and blowing at them. Ains1973 gave every one's worth renders it 'huffed them away.' part or piece against his fellow; i. e. The expression seems to be employed head against head, shoulder against with a view to denote the ease with shoulder, leg against leg, and so of the which, under a protecting providence, other parts, with a considerable space the assaults of their enemies should between, through which the covenant-be repulsed from the chosen people. ing parties were to pass, v. 17.-¶Targ. Jon. 'And idolatrous people deBut the birds divided he not. The scended, who are likened to an unclean same thing was afterwards prescribed in the law, Lev. 1. 17, 'He shall cleave it (the bird) with the wings thereof, but shall not divide it asunder.' Fowls were considered rather as mere appendages to the sacrifice, and their blood was not sprinkled upon the altar. Yet in the present instance it is probable that the birds, like the several parts of the animals, were laid whole even against each other. 11. And when the fowls came down. Heb. the fowl, collect. sing. for bird, in order to prey upon the riches of down upon the carcasses, Abram | going down, a deep sleep fell drove them away. upon Abram; and lo, an horror of great darkness fell upon him. 12 And when the sun was t Gen. 2. 21. Job. 4. 13. victims be not plundered nor polluted. Thus employed he continues till the going down of the sun, when his eyelids begin to grow heavy, being pressed down by a supernatural impulse. And now we may expect that God will answer him, as he had done before, by vision. But very different, in the circumstances at least, is the revelation now granted him from that which he had previously enjoyed. An horror of great darkness falls upon him, an effect akin to that overpowering influ my wrath.' The following practical suggestion, though doubtless very remote from the primitive drift of the words, and resting moreover on the assumption that the present ceremony was a sacrifice, is yet drawn so naturally from the incidents that we scruple not to give it. 'Interruptions, we see, attended the father of the faithful in his most solemn approaches to God; and interruptions of a different kind attend believers in this. How often do intruding cares, like unclean birds, seize upon that time and those affec-ence both upon the mind and the body tions which are devoted to God! Happy is it for us, if by prayer and watchfulness, we can drive them away so as to worship him without distraction!' Fuller. 12. And when the sun was going down. Heb. to go in ; i. e. ready to set; the usual form of expression in the original.- -¶ A deep sleep fell upon Abraham. Heb. tardamah. Gr. εkoraσis, i. e. a supernatural trance or extacy. The Heb. term is the same with that employed respecting the deep sleep into which Adam was cast Gen. 2. 21, upon the creation of Eve. An horror of great darkness fell upon him. Taking the whole narrative together it would seem that the day was entirely dedicated by Abraham to God. His first vision was before daylight, while the stars were yet to be seen. In the morning he is ordered to provide, slay, and arrange the appointed victims, and in these preparations, which must naturally have required considerable time, it is probable the former part of the day was spent till noon or after. Having thus done what was enjoined, he was still required to wait and watch; wait till God should condescend to appear, and watch that the which we elsewhere learn was no unusual accompaniment of prophetic trances. Thus Dan. 10. 8, 'I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned into corruption, and I retained no strength.' Job, 3. 13, 14, 'In thoughts from the visions of the night, when deep sleep falleth on man, fear came upon me, and trembling which made all my bones to shake.' The visitations of the Almighty are always awful, even those of love and mercy, and no doubt the preternatural gloom now made to rest upon Abraham's spirit, was designed in part to impress him with a profound reverence of God, and to teach him that those that rejoice in him must still rejoice with trembling. But it cannot be questioned that there was yet a farther reach in the purpose of this extraordinary illapse upon the patriarch's mind. Every incident of the transaction appears to have been fraught with emblematic meaning, and this among the rest. The overwhelming darkness, and the accompanying mental emotions, were a striking image of profound distress and affliction, and from what follows in the ensuing verse, |
