Fear not, Abram: I am thy shield, and thy exceeding great reward. Genesis 15:1 God the shield of the righteous J. Burns, D. D. I. THE RIGHTEOUS REQUIRE A SHIELD. II. IN WHAT RESPECTS GOD IS THEIR SHIELD. 1. He is the shield of their substance. 2. He is the shield of their bodies. 3. He is the shield of their souls. III. THE PECULIAR EXCELLENCES OF THIS SHIELD. 1. It is omnipotent. 2. It is a perpetual shield. 3. A universal shield. 4. The only shield. IV. APPLICATION. 1. Let saints cleave to the Lord, and thus avail themselves of this invaluable shield. Faith and prayer encircle us with God's protecting and preserving power. 2. Be grateful for it. How we ought to exult in it, and give God constant and hearty thanks for it. 3. How awful is the condition of the sinner. Not only without this shield, but in opposition to God, and exposed to His Divine power and wrath. ( J. Burns, D. D. ) An interest in God the most effectual antidote to fear Sketches of Sermons. I. THE PERSON ADDRESSED. Abram. 1. A man of genuine faith. 2. Of importunate prayer. 3. Of cordial hospitality. 4. Of uniform obedience. II. THE ADMONITORY PROHIBITION URGED. 1. There is a fear of persecution. 2. There is a fear of poverty. 3. There is the fear of pain. III. THE ENCOURAGING ASSURANCE ANNEXED. 1. God defends the persons of His people. 2. He protects their substance. 3. God is the reward of His people.From this subject we learn — 1. The security and safety of God's people. God is their shield; they live in a world of enemies. 2. Their tranquillity and happiness. 3. The fearless confidence with which they should be inspired. What can they fear, while God is their shield and their exceeding great reward? shall they fear tribulation, or distress, or famine, or nakedness, or peril, or sword? ( Sketches of Sermons. ) God the protector of His people J. King. I. CONSIDER THE DOCTRINE OF THE TEXT. 1. God is the defence of His people. He shields them from danger — (1) By His providence. (2) By His grace. 2. God is the portion of His people. He gives them Himself. II. CONSIDER THE INFERENCES DEDUCIBLE FROM THE TEXT. 1. Fear not the enemies which surround you. 2. Fear not the dangers which threaten you. 3. Fear not the toils you may have to undergo. 4. Fear not the sacrifices you may have to make. Let fear be replaced by a confidence coming from God. ( J. King. ) Abraham's shield and reward The Congregational Pulpit. I. GOD IS OUR SHIELD. God is your shield, and therefore, you are safe. Christian, what is your fear? 1. There is Satan: and he is a cruel and powerful foe. True; but God is greater than he. 2. There are men: the ungodly and the false, who seek to injure us in mind, character, friendships, position, property. Do not be terrified by your adversaries. Commit your cause and way to God (see Psalm 120 ; Psalm 121 .). 3. There are the sorrows and afflictions of life. II. "AND EXCEEDING GREAT REWARD." We are called to endure much, and to give up much, for the kingdom of heaven's sake. We are not promised the compensation of pecuniary wealth, or honour, and praise among men. But God is Himself our reward. This is partly realized here: but is mainly reserved for hereafter. 1. God is our secret solace in this life. 2. He is our eternal reward. ( The Congregational Pulpit. ) Jesus the shield R. Newton, D. D. "I am thy shield." These are the words that Jesus speaks to all His people. No one can do so much for our protection as He can. And so the subject we have now to consider is, Jesus the shield of His people. He is the best shield. We may speak of three reasons why this is the best shield. I. It is so, in the first place, because it is so LARGE. The shields which the warriors had in old times were not large enough to cover the whole body. If a soldier held up his shield so as to cover his head, he would leave the lower part of his body uncovered. If he tried to protect that part of his body, then he must leave his head uncovered. And even if the shield had been large enough to cover his body from head to foot, still it would only protect him on one side at a time. While he was holding the shield in front of him, he might be wounded from behind. While any part of the body is left unprotected, we never can tell how soon danger and death may come through that very part. We read about a celebrated Grecian warrior in old times, whose name was Achilles. It was said of him that his body was protected all over from head to foot, so that there was no place in which it was possible for him to be wounded except in one of his heels. Now we should think that, under such circumstances, a man would be pretty safe. And yet the story says that, while engaged in fighting one day, Achilles was wounded by a poisoned arrow in that very place, and died of the wound in his heel. But, when Jesus becomes our shield, He is the best shield, because He can cover us all over. He can protect, at the same time, both head and heart, and hands and feet, and body and soul, and home and family, and all that belongs to us. And when we see how wonderfully Jesus can make use of anything that He pleases, in order to protect the lives, and property, and happiness of His people, we see how well He may say to anyone, as He did to Abraham: "I am thy shield." In the winter of 1873, there was a terrible explosion of a steam boiler in the city of Pittsburg. A number of persons were killed, and many more wounded. But there was one life preserved in a very singular way, as if on purpose to show how God can make use of anything He pleases, in order to shield His people from harm. This singular circumstance occurred to the wife of one of the men who was working in the mill where the explosion took place. She was in her own house, busy with her usual household duties, when she heard the noise of the explosion. All at once, she felt an unusual desire to pray. In a moment, she fell on her knees and began to pray. While she was thus engaged, a large piece of the boiler which had just exploded, weighing about two hundred pounds, came crashing through the room, and passed directly by the place where her head would have been if she had not been kneeling down in prayer. That prayer saved her life. Surely, He may well be called the best shield, who can protect the lives of His people in such strange ways as this! One winter night, many years ago, the inhabitants of the town of Sleswick, in Denmark, were thrown into great alarm. A hostile army was marching down upon them, and the people were greatly afraid of the soldiers. In a large cottage on the outskirts of the town lived an aged grandmother with her widowed daughter and grandson. This grandmother was a good Christian woman. Before going to bed that night, she prayed earnestly that God would, in the language of an old hymn, "build a wall of defence about them." Her grandson asked her why she offered a prayer like that, for she certainly could not expect God to do any such thing. She told him she did not mean a real, literal stone wall, but that He would be their shield, and protect them. At midnight, the soldiers were heard coming, tramp, tramp, tramping into the town. They filled most of the houses in the town. But no one came to the widow's cottage. When the morning dawned, the reason of this was plainly seen. The snow had drifted, and made a wall in front of the widow's cottage, so that it was almost hidden, and no one could get near it. "There, my son," said the grandmother, "don't you see how God has made a wall about us, and shielded us from danger?" II. This is the best shield, because it is so SAFE. In old times, when a soldier was engaged in fighting, if his enemy raised his sword to strike, he would lift up his shield to turn aside the blow. And so, when an arrow was shot at him, or a spear thrust at him, he would try to ward them off with his shield. But, if his shield were made of paper, or pasteboard, or light wood, or tin, or even if it were covered with a thin sheet of brass or iron, it would not be safe. A heavy blow from a sword, or spear, or arrow, would go through it. And so, since the invention of gunpowder, shields are not used any more, because they cannot be made light enough for a soldier to carry, and yet solid enough to prevent a rifle ball from going through. Indeed, it is impossible to make a shield now of any kind that cannot be penetrated. Why, even when we cover the sides of our ships of war with plates of solid iron, four and five inches thick, they are not safe: they are not impenetrable. A cannon-ball can be sent with such force as to go crashing through them. But, when Jesus becomes our shield, we are entirely safe. Pie is a shield that nothing can penetrate, or get through (see Isaiah 54:17 ; Psalm 91:4 ). A minister, whose name was Stewart, was appointed to preach in a wild, mountainous part of Ireland, in which were many Roman Catholics. Some of these men were very bitter in their feelings towards the Protestants. One night, this good minister was preaching in the house of a farmer, when a very violent Romanist, who was present, interrupted him several times. After the meeting broke up, with a dreadful oath he swore he would kill the minister before he crossed the mountain the next day, as he understood he was going over in the morning to preach in another place. In the morning, the minister rose early to get a good start on his journey. The farmer's wife begged him not to go, on account of the man who had threatened to kill hire. He said: "No, I must go. The Lord is my shield, and He can take care of me." After lifting up his heart in prayer, he started. He had passed over the top of the mountain, and was descending on the other side, when he saw two men standing in the road. As he came near them, they seemed to be much excited. "What's the matter, my friends?" he asked. They pointed to a man who was lying by the side of the road, and said, "About fifteen minutes before you appeared in sight, that man came to this place. We were digging turf in the field. We saw him stagger and fall. We ran to his assistance; but when we came up to him he was dead." The minister looked at him, and said: "Last night that man swore a dreadful oath that he would kill me before I crossed this mountain. Poor fellow! he had come here, I suppose, to carry out his oath." "Well," said the men, "he will kill no one now." This good minister trusted to the best shield, and we see how safe it kept him. Many years ago, a gentleman in England, who lived in the country, kept a fine, large mastiff dog, whose name was Hero. He was chained up during the day, but let loose at night to guard the place. It happened once that several sheep belonging to a neighbouring farm had been killed on different nights. The owner of them charged Hero with being the cause of their death. One night another sheep was killed and it was plain that Hero had killed it. Under these circumstances, the gentleman felt that, sorry as he was to part with his dog, he could not keep him any longer. So he said to his servant, in the presence of the dog: "John, get a piece of stout rope and hang Hero behind the barn where he can't be seen from the house." Strange as it may seem, the dog must have understood what was said; for he rose at once, leaped over a stone fence, ran off, and disappeared from that neighbourhood. Seven years afterwards, this gentleman had some business in the north of England, on the borders of Scotland. At the close of a winter's day, he put up for the night at an inn by the wayside. He dismounted, and went to the stable to see that his horse was properly taken care of. Here he was followed by a large mastiff dog, who tried in various ways to engage his attention. When he sat down in the hall, the dog came and sat by his side. He began to think there was something strange in the dog's manner. He patted him on the head, and spoke kindly to him. Encouraged by this, the dog put his paw on the gentleman's knee, and looked up earnestly into his face, as much as to say: "Don't you know me?" After looking at the dog for awhile, he exclaimed: "Why, Hero, is this you?" Then the poor creature danced, and capered about, and licked his old master's hands, and tried in every way to show how glad he was to see him once more. After this, the dog remained by his side. On going to bed at night, Hero followed him to his room. When he was about to undress, the dog seized the skirt of his coat, and drew his master towards the door of a closet that opened into that room. The door was fastened, but, after a great deal of trouble, he contrived to get it open, when, to his surprise and horror, he found the dead body of a murdered man there. He saw in a moment what sort of a place he was in, and what he might expect that night. He made preparations to defend himself as well as he could. He had a pair of double-barreled pistols with him, and he saw that they were loaded, and primed, and ready for use. Then he fastened his door, and piled up all that was movable in the room against the door. Then he sat down to wait for the murderers, for he was sure they would come. Towards midnight, he heard steps in the entry. Then the handle of his door was tried. Finding it fastened, they knocked. "Who's there?" he asked. "Open the door," was the answer. "What do you want?" "We want to come in." "You can't come in." "We must come in." "Then get in the best way you can, and I'll shoot the first man that enters." They sent for an axe to break through the door. While waiting for the axe, the gentleman heard a carriage drive by. He opened the window and called for help. The carriage stopped. Four men jumped out of it. By their help, the gentleman was relieved from his danger. The men who kept the house were caught and tried. It was found that they had killed a number of persons in that way. Some of them were hung and the rest put in prison. Of course Hero was taken back to his old home, and treated as such a faithful creature deserved to be. And when he died, his master had him buried, and a monument erected over him which told of his faithfulness. And surely the God who can protect His people in such strange ways may well say: "I am thy shield." Ill. This is the best shield, because it is so READY. In the days when shields were used, a soldier was not able to keep his shield all the time in a position to defend himself. But it is different with the best shield. Jesus, our shield, has an arm that is never weary. By day and by night, at home and abroad, He is our shield; and He is always ready to protect and keep us. There is a story told of William, Prince of Orange, known as William the Silent, which illustrates this part of our subject very well. He lived about three hundred years ago. He was the governor of Holland. That is a little country, but its people have always been very brave. Philip II, who was then King of Spain, was one of the most powerful kings in the world at that time. He was trying to conquer Holland, and to make the Dutch, who lived there, give up their Protestant religion and become Roman Catholics. He sent an army into this country to conquer it; but, led on by their noble Prince, the Dutch people struggled like heroes for their liberty and their religion. When the King of Spain found that he could not conquer the Prince of Orange in battle, he tried to get rid of him in another way. He offered a large sum of money to anyone who would kill him. There are always bad men to be found who will do as wicked a thing as this for money. Some Spanish soldiers, who wanted to get this reward, made up their minds to try to kill the prince. One dark night, they managed to pass by the sentinels, and were going directly towards the tent in which the prince was sleeping. They were near the tent. Their daggers were drawn. They were treading very cautiously, so as not to be heard. But the prince had a faithful little dog, that always slept at the foot of his master's bed. He heard the tread of the murderers, although they were coming so carefully. He jumped up and began to bark. This wakened his master. He sprang up in bed, seized his pistol, and cried: "Halt! who comes there?" When the murderers found that the prince was awake, they turned and fled. And thus that little dog saved his master's life. The prince was asleep, and could not protect himself. But He who says, "I am thy shield," was there to protect him. He is the best shield, because He is always ready. A dear little English boy, named Bennie, lay sleeping in the shady verandah of his Indian home. The nurse who had been trusted with him had neglected her charge, and left him while he was asleep. A great fierce tiger, prowling in search of prey, finding the village very quiet, had ventured in among the dwellings. The English gentlemen were all absent; the natives were in the rice fields, and the ladies were taking their rest during the heat of the day. The tiger crept noiselessly past the quiet house, until he saw the sleeping child. Then, with one bound, he sprang upon him, grasped the flowing white robe of the child in his teeth, and darted off with it to his native jungle. Having secured his prize, he laid it down; and, as the kitten often plays with a captive mouse before devouring it, so the tiger began sporting with the child. He walked round and round him; laid first one paw and then another gently on his plump little limbs, and looked into the boy's beautiful face, as if his savage heart was almost melted by its sweetness. There was a brave little heart in Bennie, for he did not seem to be at all alarmed by his strange companion. He was well-used to Nero, the large black house dog; the ponies were his chief favourites; and he felt inclined to look on the tiger as if he were only Nero's brother. And when the tiger glared at him with his great fiery eyeballs, or when the sight of his dreadful teeth made his heart beat for a moment, he only returned the gaze, saying in baby language: "I'm not afraid of you, for I've got a father! You can't hurt Bennie -- Bennie's got a mamma!" Oh, if we could only have the same trust in our heavenly Father, how well it would be for us! All this time, while her darling boy was in such dreadful danger, his mother was sleeping. The faithless nurse returned by-and-by, to find the child gone. In her fright, she flew from house to house in search of him. But the Eye that never sleeps was watching that dear child. The best shield was stretched over him. An aged native had heard the tiger give a low, peculiar growl, from which he knew that he had seized some prey. Taking his gun, he followed in his trail till he came near him. Then he hid himself carefully behind the bushes. He saw the terrible creature playing with the child, and dreaded every moment to see him tear it to pieces. He watched his opportunity to fire, fearful lest the ball intended for the tiger should hit the child. The proper moment came. He took his aim, and fired. The tiger leaped, gave a howl of pain, ran a few steps, and fell dead by the side of the now frightened child. It was He who said, "I am thy shield," who watched over and protected that little one in such an hour of fearful danger. This is the best shield, for three reasons. In the first, because it is so large; in the second, because it is so safe; and in the third place, because it is so ready. Let us be sure that we make Jesus our friend. Then, wherever we go and wherever we stay, we shall be safe, because we shall have this best shield for our protection. Remember that Jesus has said, "I am thy shield." ( R. Newton, D. D. ) The terribleness of God the good man's security J. Parker, D. D. When the good man sees God wasting the mountains and the hills, and drying up the rivers, he does not say, "I must worship Him, or He will destroy me"; he says, "The beneficent side of that power is all mine; because of that power I am safe; the very lightning is my guardian, and in the whirlwind I hear a pledge of benediction." The good man is delivered from the fear of power; power has become to him an assurance of rest; he says, "My Father has infinite resources of judgment, and every one of them is to my trusting heart a signal of unsearchable riches of mercy." ( J. Parker, D. D. ) God our shield T. T. Munger. There are two main things that man needs in this world: he needs protection and the fulfilment of his desires and labours, a negative and a positive, a shield and a reward, something to protect him while in the battle, something to reward him when it is over. This promise is silently keyed to the note of struggle as underlying life, the conception of life that the wise have always taken. Life is not mere continuance or development; it is not a harmony, but a struggle. It continues, it develops, it may reach a harmony, but these are not now its main aspects. It is this element of struggle that separates us from other creations. A tree grows, a brute develops what was lodged within it; but man chooses, and choice by its nature involves struggle. It is through choice and its conflicts that man makes his world, himself, and his destiny; for in the last analysis character is choice ultimated. The animals live on in their vast variety and generations without changing the surface of the earth, or varying the sequences wrought into their being; but man transforms the earth, and works out for himself diverse histories and destinies. It is this nobler view of man, as choosing and struggling, that makes it needful he should have protection in the world. If he were only an animal he might be left to nature, for nature is adequate to the needs of all within her category; but transcending, and therefore lacking full adjustment to nature, he needs care and help beyond what she can render, He finds himself here set to do battle, life based and turning on struggle; but nature offers him no shield fit to protect him, nor can nature reward him when the struggle is over. She has no gifts that he much cares for, she can weave no crown that endures, and her hand is too short to reach his brow. There is a better philosophy back here in the beginnings of history, the beginnings also of true, full life. Abram is the first man who had a full religious equipment. He had open relations to God; he had gained the secret of worship; he had a clear sense of duty, and a governing principle, namely, faith or trust in God. It starts out of and is based on this promise of God to be his shield and reward. His sense of God put his life before him in all its terrible reality; it is not going to be an easy matter to live it. Mighty covenants are to be made; how shall he have strength to keep them? He is to become the head of a separate nation; how can he endure the isolation necessary to the beginning? He is to undergo heavy trials and disappointments; how shall he bear them? He is promised a country for his own, but he is to wander a citizen of the desert all his days, and die in a land not yet possessed; how can he still believe with a faith that mounts up to righteousness? Only through this heralding promise: "I am thy shield, and thy exceeding great reward." When you are in trouble I will protect you. When you fail of earthly rewards I will be your reward. But Abram's life, in its essential features, was not exceptional. I do not know that it was harder to live than yours or mine. I do not know that his duties were more imperative, his doubts more perplexing, his disappointments and checks severer than those encountered by us all today. He needed and we need two things to carry us through, protection and fulfilment of desires, shield and reward. Let us now look at the first of these two things with something more of detail. 1. We need protection against the forces of nature. In certain aspects nature is kind to us and helps us; she strives to repair any injury she may do to us; she is often submissive and serves us with docility. But in other respects she is cruel and unsparing, and her general aspect is that of a power over us rather than under us. I confess that I should be filled with an unspeakable dread if I were forced to feel that I was wholly shut up in nature. We are constantly brought face to face with its overpowering and destroying forces, and we find them relentless. We may outwit or outmaster them up to a certain point, but beyond that we are swept helpless along their fixed and fatal current. But how does God become a shield against them? Only by the assurance that we belong to Himself rather than to nature. When that assurance is received, I put myself into His larger order; I join the stronger power and link myself to its fortunes. It makes a great difference practically, which side we take. If the material world includes me, then I have no shield against its relentless forces, its less than brute indiscrimination, its sure finiteness or impersonal and shifting continuance. Then I am no more than one of its grains of dust, and must at last meet the fate of a grain of dust. But if spirit has an existence of its own, if there is a spiritual order with God at its head and with freedom for its method, then I belong to that order, there is my destiny, there is my daily life. My faith in that order and its Head is my shield when the forces of nature assault me and its finiteness threatens to destroy me. 2. We need a shield against the inevitable evils of existence. Sooner or later there comes a time to every one of us when we are made to feel not only that we at. weaker than nature, but that there is an element of real or apparent evil in our lore There dawns on us a sense of mortality peculiarly real. The tables are turned with us. Heretofore life, the world, the body — all have been for us; now they are against us, they are failing us; the shadow of our doom begins to creep upon us. How real this experience is every thoughtful person of years well knows. It has in it, I verily believes more bitterness than death itself. It is the secret of the sadness of age. And there is every reason why this experience should be sad. It is necessarily so until we can meet it with some larger truth and fact. Along with this decadence of powers comes a greater evil — an apprehension of finiteness. In our years of wholeness and strength there is no such apprehension. Life carries with it a mighty affirmation of continuance, but when life weakens it begins to doubt itself. But the idea of coming to an end is intolerable; it does not suit our nature or feelings; it throws us into confusion; we become a puzzle to ourselves; we cannot get our life into any order or find for it any sufficient motive or end, and so it turns into a horrible jest, unless we can ground ourselves on some other conception. But the sense of finiteness presses on us with increasing force; it seems to outmaster the infinite, and even to assert its mastery in the process at work within us. It is here that we need a shield to interpose against the horrible suggestions of this last battle of life. And it is just here that God offers Himself as such a shield — God Himself in all the personality of His being — the I Am — Existence. The name itself is an argument; existence is in question, and here is Existence itself saying to a mortal man, "I am your shield." Between ourselves longing for life, and this devouring sense of finiteness, stands God — a shield. "I made you," He says, "but you shall not perish because I put you into a perishing body. Because I made you you cannot perish. Because I am the ever-living God you shall live also." 3. God is a shield against the calamities of life. It is rarely that one gets far on in life without seeing many times when it is too hard to be borne. For vast multitudes life is unutterably sad and bitter, for many others it is dull and insipid, for others one long disappointment, for none is it its own reward. It will always wear this aspect to the sensitive and the thoughtful unless some other element or power is brought in. Man cannot well face life without some shield between. He may fight ever so bravely, but the spears of life will be too many and too sharp for him. And no shield will thoroughly defend him but God. The lowest, by its very condition, demands the highest; the weakest calls out for the strongest — none but the strongest can succour the weakest; the saddest can be comforted only by the most blessed; the finite can get deliverance from its binding and torturing condition only in the eternal one. 4. God is a shield against ourselves. It is, in a certain sense, true of us all that we are our own worst enemies. It is the last and worst result of selfishness that it leaves one alone with self, out of all external relations, sealed up within self-built enclosures. A very fair and seemly life may end in this way. If self be the central thought, it ends in nothing but self, and when this comes about we find that self is a poor companion. One of the main uses of God, so to speak, is to give us another consciousness than that of self — a God consciousness. It was this that Christ made the world's salvation, not breaking the Roman yoke, not instituting a new government or a new religion, not revealing any formal law or secret of material prosperity, or any theory of education or reform, but simply making plain a fact, assuring the world that God is, and that He is the Father, and breathing a consciousness of it into men, opening it up to the world's view, and writing it upon its heart as in letters of His own blood; thus He brought in a God consciousness, in place of a world consciousness and a self-consciousness, this only, but who shall measure its redeeming power! And there is no more gracious, shield-like interposing of God than when He comes in between us and self as a delivering presence. It is the joy of friendship that we are conscious of our friend, and that he draws us away from ourselves. It is the joy of the home that each one is conscious of the other; home life reaches its perfection when parents and children not only love, but pass on to the highest form of love — a steady and all-informing consciousness of one another. It shadows forth the largest form of the truth, God dwelling, not amongst but in men, a shield against themselves. ( T. T. Munger. ) The shield Dean Law. How few duly consider the tremendous dangers to which they are exposed by sin! Flight there is none, for God is everywhere. Resistance there is none, for God has all power. Self is ruin, because self is sin; and sin the cause of the ire. But against all this righteous anger, there is a shield most righteously provided in Christ Jesus. But God's abhorrence of evil is not our only adversary. There is the evil one, red with the blood of myriads of our race. He lays an ambush at every turn. Now a shower of darts pelts pitilessly. Now the weight of incessant batterings descends. Now a sudden arrow flies swiftly in the dark; and suddenly we fall, ere danger is suspected. He never slumbers, never is weary, never relents, never abandons hope. He deals his blows alike at childhood's weakness, youth's inexperience, manhood's strength, and the totterings of age. He watches to ensnare the morning thought. He departs not with the shades of night. By his legions he is everywhere, at all times. He enters the palace, the hut, the fortress, the camp, the fleet. He infests every chamber of every dwelling, every pew of every sanctuary. He is busy with the busy. He hurries about with the active. He sits by each bed of sickness, and whispers into each dying ear. As the spirit quits the tenement of clay, he still draws his bow with unrelenting rage. And where can we find this shelter, but in Jesus? He interposes the might of His intercession: "Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat, but I have prayed for thee, that thy faith fail not." His prayers are our victory. Jesus shields us, too, by giving the shield of faith. He is the author and finisher of this grace. Against this all the fiery darts of the wicked are powerless. They touch it, only to be quenched. The sprinkling of His blood is also an impregnable security. Satan sees this and trembles. It is mail which he cannot pierce. This is the one experience of the Church of the firstborn. They are all sorely pressed, but they are more than conquerors, for they overcome by the blood of the Lamb. Thus the evil one touches not the shielded ones of Jesus. The pleasures, too, the luxuries, the honours of high station beat down their countless victims. None can withstand them in human strength. And none can be vanquished, who have the Lord for their breastplate. Moses was tried by their mo

Benson Commentary Genesis 15:1 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. Genesis 15:1 . After these things — 1st, After that act of generous charity which Abram had done, in rescuing his neighbours, God made him this gracious visit. 2d, After that victory which he had obtained over four kings: lest Abram should be too much elevated with that, God comes to tell him he had better things in store for him. The word of the Lord came unto Abram — That is, God manifested himself to Abram; in a vision — Which supposes that Abram was awake, and had some sensible token of the presence of the divine glory saying, Fear not, Abram — Abram might fear lest the four kings he had routed should rally and fall upon him. No, saith God, fear not: fear not their revenge, nor thy neighbours’ envy; I will take care of thee. I am thy shield — Or, emphatically, I am a shield to thee, present with thee, actually defending thee. The consideration of this, that God himself is a shield to his people, to secure them from all destructive evils, a shield “ready to them,” and a shield “round about them,” should silence all perplexing fears. And thy exceeding great reward — Not only thy rewarder, but thy reward. God himself is the felicity of holy souls; he is the “portion of their inheritance, and their cup.” Genesis 15:2 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? Genesis 15:3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. Genesis 15:3 . Behold, to me thou hast given no seed — Not only no son, but no seed. If he had had a daughter, from her the promised Messias might have come, who was to be the seed of the woman; but he had neither son nor daughter. Genesis 15:4 And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. Genesis 15:5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. Genesis 15:5 . And he brought him forth — It seems, early in the morning; and said, Look now toward heaven, and tell the stars: so shall thy seed be — 1st, So innumerable, for so the stars seem to a common eye. Abram feared he should have no child at all, but God tells him his descendants should be so many as not to be numbered. 2d, So illustrious, as the stars of heaven for splendour; for to “them pertained the glory,” Romans 9:4 . Abram’s seed according to the flesh were like the “dust of the earth,” Genesis 13:16 , but his spiritual seed are like the stars of heaven. Genesis 15:6 And he believed in the LORD; and he counted it to him for righteousness. Genesis 15:6 . And he believed in the Lord — That is, believed the truth of that promise which God had now made him, resting upon the power and faithfulness of him that made it: see how the apostle magnifies this faith of Abram, and makes it a standing example; Romans 4:19-21 , “He was not weak in faith; he staggered not at the promise:” he was “strong in faith; he was fully persuaded.” The Lord work such a faith in every one of us! And he counted it to him for righteousness — That is, upon the score of this faith he was accepted of God, and, by faith, he “obtained witness that he was righteous,” Hebrews 11:4 . This is urged in the New Testament to prove that we are justified by faith without the works of the law, Romans 4:3 ; Galatians 3:6 ; for Abram was so justified, while he was yet uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by his faith, much less can we be. This faith, which was imputed to Abram for righteousness, had newly struggled with unbelief, Genesis 15:2 , and, coming off conqueror, it was thus crowned, thus honoured. Genesis 15:7 And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. Genesis 15:7 . I am the Lord that brought thee out of Ur of the Chaldees — Thence God brought him by an effectual call; brought him by a gracious violence; snatched him as a brand out of the burning. Observe how God speaks of it as that which he gloried in. I am the Lord that brought thee out — He glories in it as an act both of power and grace. To give thee this land to inherit it — Not only to possess it, but to possess it as an inheritance, which is the surest title. The providence of God hath secret, but gracious designs in all its various dispensations; we cannot conceive the projects of providence, until the event shows what it was taking measures to effect. Genesis 15:8 And he said, Lord GOD, whereby shall I know that I shall inherit it? Genesis 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. Genesis 15:9 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. Genesis 15:9 . Take me a heifer — Perhaps Abram expected some sign from heaven, but God gives him a sign upon a sacrifice. Those that would receive the assurances of God’s favour, must attend instituted ordinances, and expect to meet with God in them. Genesis 15:10 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. Genesis 15:11 And when the fowls came down upon the carcases, Abram drove them away. Genesis 15:12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. Genesis 15:12 . And when the sun was going down — About the time of the evening oblation; for, he abode by them, praying and waiting till toward evening; a deep sleep fell upon Abram — Not a common sloop through weariness or carelessness, but a divine ecstasy, that, being wholly taken off from things sensible, he might be wholly taken up with the contemplation of things spiritual. And lo, a horror of great darkness fell upon him — This was designed to strike an awe upon the spirit of Abram, and to possess him with a holy reverence. Holy fear prepares the soul for holy joy; God humbles first, and then lifts up. Genesis 15:13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; Genesis 15:13 . Thy seed shall be strangers — So they were in Canaan first, Psalm 105:12 , and afterward in Egypt: before they were lords of their own land, they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth. And they shall serve them — So they did the Egyptians, Exodus 1:13 . See how that which was the doom of the Canaanites, Genesis 9:25 , proves the distress of Abram’s seed: they are made to serve; but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing. And they shall afflict them — See Exodus 1:11 . Those that are blessed and beloved of God are often afflicted by wicked men. This persecution began with mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, ( Genesis 21:9 ,) and it came at last to murder, the basest of murders, that of their new-born children; so that, more or less, it continued four hundred years. Genesis 15:14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:14 . That nation whom they shall serve, even the Egyptians, will I judge — This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. The punishing of persecutors is the judging of them; it is a righteous thing with God, and a particular act of justice, to “recompense tribulation to those that trouble” his people. Genesis 15:15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. Genesis 15:15 . Thou shalt go to thy fathers — At death we go to our fathers, to all our fathers that are gone before us to the state of the dead, to our godly fathers that are gone before us to the state of the blessed. The former helps to take off the terror of death, the latter puts comfort into it. Thou shalt be buried in a good old age — Perhaps mention is made of his burial here, where the land of Canaan is promised him, because a burying-place was the first possession he had in it. Genesis 15:16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:16 . They shall come hither again — Hither to the land of Canaan, wherein thou now art. The reason why they must not have the land of promise in possession till the fourth generation, is, because “the iniquity of the Amorites was not yet full.” The righteous God has determined that they shall not be cut off till they are arrived to such a pitch of wickedness; and therefore, till it come to that, the seed of Abram must be kept out of possession. Genesis 15:17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17 . Behold a smoking furnace — This signified the affliction of his seed in Egypt: they were there in the furnace of affliction, and 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 a burning lamp — This speaks comfort in this affliction: and this God showed Abram at the same time with the smoking furnace. The lamp notes direction in the smoke; God’s word was their lamp, a light shining in a dark place. Perhaps, too, this burning lamp prefigured the pillar of a cloud and fire which led them out of Egypt. The “passing of these between the pieces” was the confirming of the covenant God now made with him. Genesis 15:18 In 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: Genesis 15:18 . Unto thy seed have I given this land, from the river of Egypt, &c. — In David’s time and Solomon’s, their jurisdiction extended to the utmost of those limits, 2 Chronicles 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. Genesis 15:19 The Kenites, and the Kenizzites, and the Kadmonites, Genesis 15:20 And the Hittites, and the Perizzites, and the Rephaims, Genesis 15:21 And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Genesis 15:1 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. COVENANT WITH ABRAM Genesis 15:1-21 OF the nine Divine manifestations made during Abram’s life this is the fifth. At Ur, at Kharran, at the oak of Moreh, at the encampment between Bethel and Ai, and now at Mamre, he received guidance and encouragement from God. Different terms are used regarding these manifestations. Sometimes it is said "The Lord appeared unto him"; here for the first time in the course of God’s revelation occurs that expression which afterwards became normal, "The word of the Lord came unto Abram." Throughout the subsequent history this word of the Lord continues to come, often at long intervals, but always meeting the occasion and needs of His people and joining itself on to what had already been declared, until at last the Word became flesh and dwelt among us, giving thus to all men assurance of the nearness and profound sympathy of their God. To repeat this revelation is impossible. A repetition of it would be a denial of its reality. For a second life on earth is allowed to no man; and were our Lord to live a second human life it were proof He was no true man, but an anomalous, unaccountable, uninstructive, appearance or simulacrum of a man. But though these revelations of God are finished, though complete knowledge of God is given in Christ, God comes to the individual still through the Spirit Whose office it is to take of the things of Christ and show them to us. And in doing so the law is observed which we see illustrated here. God comes to a man with further encouragement and light for a new step when be has conscientiously used the light he already has. The temper that "seeks for a sign," and expects that some astounding providence should be sent to make us religious is by no means obsolete. Many seem to expect that before they act on the knowledge they have, they will receive more. They put off giving themselves to the service of God under some kind of impression that some striking event or much more distinct knowledge is required to give them a decided turn to a religious life. In so doing they invert God’s order. It is when we have conscientiously followed such light as we have, and faithfully done all that we know to be right, that God gives us further light. It was immediately on the back of faithful action that Abram received new help to his faith. The time was seasonable for other reasons. Never did Abram feel more in need of such assurance. He had been successful in his midnight attack and had scattered the force from beyond Euphrates, but he knew the temper of these Eastern monarchs well enough to be aware that there was nothing they hailed with greater pleasure than a pretext for extending their conquests and adding to their territory. To Abram it must have appeared certain that the next campaigning season would see his country invaded and his little encampment swept away by the Eastern host. Most appropriate, therefore, are the words: "Fear not, Abram: I am thy shield." But another train of thoughts occupied Abram’s mind perhaps even more unceasingly at this time. After busy engagement comes dulness; after triumph, flatness and sadness. I have pursued kings, got myself a great name, led captivity captive. Men are speaking of me in Sodom, and finding that in me they have a useful and important ally. But what is all this to my purpose? Am I any nearer my inheritance? I have got all that men might think I needed; they may be unable to understand why now, of all times, I should seem heartless; but, O Lord, Thou knowest how empty these things seem to me, and what wilt Thou give me? Abram could not understand why he was kept so long waiting. The child given when he was a hundred years old might equally have been given twenty-five years before, when he first came to the land of Canaan. All Abram’s servants had their children, there was no lack of young men born in his encampment. He could not leave his tent without hearing the shouts of other men’s children, and having them cling to his garments-but "to me Thou hast given no seed; and lo! one born in mine house, a slave, is mine heir." Thus it often is that while a man is receiving much of what is generally valued in the world, the one thing he himself most prizes is beyond his reach. He has his hope irremovably fixed on something which he feels would complete his life and make him a thoroughly happy man; there is one thing which, above all else, would be a right and helpful blessing to him. He speaks of it to God. For years it has framed a petition for itself when no other desire could make itself heard. Back and back to this his heart comes, unable to find rest in anything so long as this is withheld. He cannot help feeling that it is God who is keeping it from him. He is tempted to say, "What is the use of all else to me, why give me things Thou knowest I care little for, and reserve the one thing on which my happiness depends?" As Abram might have said: "Why make me a great name in the land, when there is no one to keep it alive in men’s memories: why increase my possessions when there is none to inherit but a stranger?" Is there then any resulting benefit to character in this so common experience of delayed expectations? In Abram’s case there certainly was. It was in these years he was drawn close enough to God to hear Him say, "I am thy exceeding great reward." He learned in the multitude of his debating about God’s promise and the delay of its fulfilment, that God was more than all His gifts. He had started as a mere hopeful colonist and founder of a family; these twenty-five years of disappointment made him the friend of God and the Father of the Faithful. Slowly do we also pass from delight in God’s gifts to delight in Himself, and often by a similar experience. From what have you received truest and deepest pleasure in life? Is it not from your friendships? Not from what your friends have given you or done for you; rather from what you have done for them; but chiefly from your affectionate intercourse. You, being persons, must find your truest joy in persons, in personal love, personal goodness and wisdom. But friendship has its crown in the friendship of God. The man who knows God as his friend and is more certain of God’s goodness and wisdom and steadfastness than he can be of the worth of the man he has loved and trusted and delighted in from his boyhood, the man who is always accompanied by a latent sense of God’s observation and love, is truly living in the peace of God that passeth understanding. This raises him above the touch of worldly losses and restores him in all distresses, even to the surprise of observers; his language is, "There may be many that will say, Who will show us any good? Lord, lift Thou up the light of Thy countenance upon us. Thou hast put gladness in my heart more than in the time that their corn and their wine increased." But evidently there was still another feeling in Abram’s heart at this particular point in his career. He could not bear to think he was to miss that very thing which God had promised him. The keen yearning for an heir which God’s promise had stirred in him was not lost sight of in the great saying, "I am thy exceeding great reward." When he was journeying back to his encampment not a shoestring richer than he left, and while he heard his men, disappointed of booty, murmuring that he should be so scrupulous, he cannot but have felt some soreness that he should be set before his little world as a man who had the enjoyment neither of this world’s rewards nor of God. And here must have come the strong temptation that comes to every man: Might it not be as well to take what he could get, to enjoy what was put fairly within his reach, instead of waiting for what seemed so uncertain as God’s gift? It is painful to be exposed to the observation of others or to our own observation, as persons who, on the one hand, refuse to seek happiness in the world’s way, and yet are not finding it in God. You have possibly with some magnanimity rejected a tempting offer because there were conditions attached to which conscience could not reconcile itself; but you find that you are in consequence suffering greater privations than you expected and that no providential intervention seems to be made to reward your conscientiousness. Or you suddenly become aware that though you have for years refused to be mirthful or influential or successful or comfortable in the world’s way and on the world’s terms, you are yet getting no substitute for what you refuse. You will not join the world’s mirth, but then you are morose and have no joy of any kind. You will not use means you disapprove of for influencing men, but neither have you the influence of a strong Christian character. In fact by giving up the world you seem to have contracted and weakened instead of enlarging and deepening your life. In such a condition we can but imitate Abram and cast ourselves more resolutely on God. If yon find it most weary and painful to deny yourself in these special ways which have fallen to be your experience, you can but utter your complaint to God, assured that in Him you will find consideration. He knows why He has called you, why He has given you strength to abandon worldly hopes; He appreciates your adherence to Him and He will renew your faith and hope. If day by day you are saying, "Lead Thou me on," if you say, "What wilt Thou give me?" not in complaint but in lively expectation, encouragement enough will be yours. The means by which Abram’s faith was renewed were appropriate. He has been seeing in the tumult and violence and disappointment of. the world much to suggest the thought that God’s promise could never work itself out in the face of the rude realities around him. So God leads him out and points him to the stars, each one called by his name, and thus reminds the Chaldaean who had so often gazed at and studied them in their silent steady courses, that his God has designs of infinite sweep and comprehension; that throughout all space His worlds obey His will and all harmoniously play their part in the execution of His vast design; that we and all our affairs are in a strong hand, but moving in orbits so immense that small portions of them do not show us their direction and may seem to be out of course. Abram is led out alone with the mighty God, and to every saved soul there comes such a crisis when before God’s majesty we stand awed and humbled, all complaints hushed, and indeed our personal interests disappear or become so merged in God’s purposes that we think only of Him; our mistakes and wrong-doing are seen now not so much as bringing misery upon ourselves as interrupting and perverting His purposes, and His word comes home to our hearts as stable and satisfying. It was in this condition that Abram believed God, and He counted it to him for righteousness. Probably if we read this without Paul’s commentary on it in the fourth of Romans, we should suppose it meant no more than that Abram’s faith, exercised as it was in trying circumstances, met with God’s cordial approval. The faith or belief here spoken of was a resolute renewal of the feeling which had brought him out of Chaldaea. He put himself fairly and finally into God’s hand to be blessed in God’s way and in God’s time, and this act of resignation, this resolve that he would not force his own way in the world but would wait upon God, was looked upon by God as deserving the name of righteousness, just as much as honesty and integrity in his conduct with Lot or with his servants. Paul begs us to notice that an act of faith accepting God’s favour is a very different thing from a work done for the sake of winning God’s favour. God’s favour is always a matter of grace, it is favour conferred on the undeserving; it is never a matter of debt, it is never favour conferred because it has been won. To put this beyond doubt he appeals to this righteousness of Abram’s. How, he asks, did Abram achieve righteousness? Not by observing ordinances and commandments; for there were none to observe; but by trusting God, by believing that already without any working or winning of his, God loved him and designed blessedness for him; in short by referring his prospect of happiness and usefulness wholly to God and not at all to himself. This is the essential quality of the godly; and having this, Abram had that root which produced all actual righteousness and likeness to God. It is sufficiently obvious in such a life as Abram’s why faith is the one thing needful. Faith is required because it is only when a man believes God’s promise and rests in His love that he can co-operate with God in severing himself from iniquitous prospects and in so living for spiritual ends as to enter the life and the blessedness God calls him to. The boy who does not believe his father, when he comes to him in the midst of his play and tells him he has something for him which will please him still better, suffers the penalty of unbelief by losing what his father would have given him. All missing of true enjoyment and blessedness results from unbelief in God’s promise. Men do not walk in God’s ways because they do not believe in God’s ends. They do not believe that spiritual ends are as substantial and desirable as those that are physical. Abram’s faith is easily recognised, because not only had he not wrought for the blessing God promised him, but it was impossible for him even to see how it could be achieved. That which God promised was apparently quite beyond the reach of human power. It serves then as an admirable illustration of the essence of faith; and Paul uses it as such. It is not because faith is the root of all actual righteousness that Paul describes it as "imputed for righteousness." It is because faith at once gives a man possession of what no amount of working could ever achieve. God now offers in Christ righteousness, that is to say, justification, the forgiveness of sins and acceptance with God with all the fruits of this acceptance, the indwelling Divine Spirit and life everlasting. He offers this freely as he offered to Abram what Abram could never have won for himself. And all that we are asked to do is to accept it. This is all we are asked to do in order to our becoming the forgiven and accepted children of God. After becoming so, there of course remains an infinite amount of service to be rendered, of work to be done, of self-discipline to be undergone. But in answer to the awakened sinner’s enquiry, "What must I do to be saved," Paul replies, "You are to do nothing; nothing you can do can win God’s favour, because that favour is already yours; nothing you can do can achieve the rectification of your present condition, but Christ has achieved it. Believe that God is with you and that Christ can deliver you and commit yourself cordially to the life you are called to, hopeful that what is promised will be fulfilled." Abram’s faith, cordial as it was, yet was not independent of some sensible sign to maintain it. The sign given was twofold: the smoking furnace and a prediction of the sojourn of Abram’s posterity in Egypt. The symbols were similar to those by which on other occasions the presence of God was represented. Fire cleansing, consuming, and unapproachable, seemed to be the natural emblem of God’s holiness. In the present instance it was especially suitable, because the manifestation was made after sundown and when no other could have been seen. The cutting up of the carcases and passing between the pieces was one of the customary forms of contract. It was one of the many devices men have fallen upon to make sure of one another’s word. That God should condescend to adopt these modes of pledging Himself to men is significant testimony to His love; a love so resolved on accomplishing the good of men that it resents no slowness of faith and accommodates itself to unworthy suspicions. It makes itself as obvious and pledges itself with as strong guarantees to men as if it were the love of a mortal whose feelings might change and who had not clearly foreseen all consequences and issues. The prediction of the long sojourn of Abram’s posterity in Egypt was not only helpful to those who had to endure the Egyptian bondage, but also to Abram himself. He no doubt felt the temptation, from which at no time the Church has been free, to consider himself the favourite of heaven before whose interests all other interests must bow. He is here taught that other men’s rights must be respected as well as his, and that not one hour before absolute justice requires it, shall the land of the Amorites be given to his posterity. And that man is considerably past the rudimentary knowledge of God who understands that every act of God springs from justice and not from caprice, and that no creature upon earth is sooner or later unjustly dealt with, by the Supreme Ruler. In the life of Abram it becomes visible, how, by living with God and watching for every expression of His will, a man’s knowledge of the Divine nature enlarges; and it is also interesting to observe that shortly after this he grounds all his pleading for Sodom on the truth he had learned here: "Shall not the Judge of all the earth do right?" The announcement that a long interval must elapse before the promise was fulfilled must no doubt have been a shock to Abram; and yet it was sobering and educative. It is a great step we take when we come clearly to understand that God has a great deal to do with us before we can fully inherit the promise. For God’s promise, so far from making everything in the future easy and bright, is that which above all else discloses how stern a reality life is; how severe and thorough that discipline must be which makes us capable of achieving God’s purposes with us. A horror of great darkness may well fall upon the man who enters into covenant with God, who binds himself to that Being whom no pain nor sacrifice can turn aside from the pursuance of aims once approved. When we look forward and consider the losses, the privations, the self-denials, the delays, the pains, the keen and real discipline, the lowliness of the life to which fellowship with God leads men, darkness and gloom and smoke darken our prospect and discourage us; but the smoke is that which arises from a purifying fire that purges away all that prevents us from living spiritually: a darkness very different from that which settles over the life which amidst much present brightness carries in it the consciousness that its course is downwards, that the lows it suffers are deadening, that its sun is steadily nearing its setting and that everlasting night awaits it. But over all other feelings this solemn transacting with God must have produced in Abram a humble ecstasy of confidence. The wonderful mercy and kindness of God in thus binding Himself to a weak and sinful man cannot but have given him new thoughts of God and new thoughts of himself. With fresh elevation of mind and superiority to ordinary difficulties and temptations would he return to his tent that night. In how different a perspective would all things stand to him now that the Infinite God had come so near to him. Things which yesterday fretted or terrified him seemed now remote: matters which had occupied his thought he did not now notice or remember. He was now the Friend of God, taken up into a new world of thoughts and hopes; hiding in his heart the treasure of God’s covenant, brooding over the infinite significance and hopefulness of his position as God’s ally. For indeed this was a most extraordinary and a most encouraging event. The Infinite God drew near to Abram and made a contract with him. God as it were said to him, I wish you to count upon Me, to make sure of Me: I therefore pledge Myself by these accustomed forms to be your Friend. But it was not as an isolated person, nor for his own private interests alone that Abram was thus dealt with by God. It was as a medium of universal blessing that he was taken into covenant with God. The kindness of God which he experienced was merely an intimation of the kindness all men would experience. The laying aside of unapproachable dignity and entrance into covenant with a man was the proclamation of His readiness to be helpful to all and to bring Himself within reach of all. That you may have a God at hand He thus brought Himself down to men and human ways, that your life may not be vain and useless, dark and misguided, and that you may find that you have a part in a well-ordered universe in which a holy God cares for all and makes His strength and wisdom available for all. Do not allow these intimations of His mercy to go for nothing, but use them as intended for your guidance and encouragement. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.