Genesis 15:19

The Kenites, and the Kenizzites, and the Kadmonites. In this and the following verses ten nations are reckoned as occupying the land of Canaan at this time, whereas only seven are mentioned in the

The Kenites, and the Kenizzites, and the Kadmonites, The Kenites. Their territory lay in the south and west of Canaan (Numbers 24:21; Judges 1:16; Judges 4:11; Judges 4:17; Judges 5:24; 1 Samuel 30:29).

The Kenites are supposed the same with the Midianites, by comparing , with . See also . The Kenizzites, thought to be the Idumeans, who sprung from Kenaz of Esau’ s race. But this seems not to agree with , where God expressly saith to the Israelites concerning the Idumeans, I will give you none of their lands, & c. The Kadmonites, i.e. the eastern people, as the word signifies, elsewhere called the Hivites, , who lived near the Mount Hermon, , which was in the east part of Canaan. See .

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.Ver. 19-21. The Kenites, and the Kenezzites.] R. Salomon noteth, that whereas ten nations are here reckoned up, seven only were given to the Israelites. He addeth also, that the Kenites, Kenezzites, and Cadmonims were the same with the Edomites, Moabites, and Ammonites, all which were at length to be possessed by the Israelites.

(19) The Kenites.—An Arab race, found both among the Amalekites in the south (1 Samuel 15:6) and among the tribes of Naphtali and Zebulon in the north (Judges 4:11), and even in Midian, as Jethro, the father-in-law of Moses, is called a Kenite (Judges 1:16). Balaam speaks of them as being a powerful nation (Numbers 24:21), and this wide dispersion of them into feeble remnants seems to show that they were a race of early settlers in Canaan, who, like the Rephaim, had been overpowered and scattered by subsequent immigrants. They were uniformly friendly to Israel. The Kenizzites.—The chief fact of importance connected with this race is that Caleb was a Kenezite (Numbers 32:12). Apparently with his clan he joined the Israelites at the Exodus, and was numbered with the tribe of Judah. Kenizzite and Kenezite are two ways of spelling the same Hebrew word, the former being right. The Kadmonites.—This may mean either an eastern or an ancient people, of whom we know nothing. For the Perizzites see Genesis 13:7; for the Rephaims, Genesis 14:5; and for the rest, Genesis 10:15-18.

Verse 19. The Kenites, c.] Here are ten nations mentioned, though afterwards reckoned but seven see Deuteronomy 7:1; Acts 13:19. Probably some of them which existed in Abram's time had been blended with others before the time of Moses, so that seven only out of the ten then remained; see part of these noticed Genesis 10:1-31. IN this chapter there are three subjects which must be particularly interesting to the pious reader. 1. The condescension of GOD in revealing himself to mankind in a variety of ways, so as to render it absolutely evident that he had spoken, that he loved mankind, and that he had made every provision for their eternal welfare. So unequivocal were the discoveries which God made of himself, that on the minds of those to whom they were made not one doubt was left, relative either to the truth of the subject, or that it was God himself who made the discovery. The subject of the discovery also was such as sufficiently attested its truth to all future generations, for it concerned matters yet in futurity, so distinctly marked, so positively promised, and so highly interesting, as to make them objects of attention, memory, and desire, till they did come; and of gratitude, because of the permanent blessedness they communicated through all generations after the facts had taken place. 2. The way of salvation by faith in the promised Saviour, which now began to be explicitly declared. God gives the promise of salvation, and by means in which it was impossible, humanly speaking, that it should take place; teaching us, 1. That the whole work was spiritual, supernatural, and Divine; and, 2. That no human power could suffice to produce it. This Abram believed while he was yet uncircumcised, and this faith was accounted to him for righteousness or justification; God thereby teaching that he would pardon, accept, and receive into favour all who should believe on the Lord Jesus Christ. And this very case has ever since been the standard of justification by faith; and the experience of millions of men, built on this foundation, has sufficiently attested the truth and solidity of the ground on which it was built. 3. The foundation of the doctrine itself is laid in the covenant made between God and Abram in behalf of all the families of the earth, and this covenant is ratified by a sacrifice. By this covenant man is bound to God, and God graciously binds himself to man. As this covenant referred to the incarnation of Christ; and Abram, both as to himself and posterity, was to partake of the benefits of it by faith; hence faith, not works, is the only condition on which God, through Christ, forgives sins, and brings to the promised spiritual inheritance. This covenant still stands open; all the successive generations of men are parties on the one side, and Jesus is at once the sacrifice and Mediator of it.

7–19. The Ratification of the Promise by a Solemn Covenant The occasion of the covenant is distinct from that described in Genesis 15:1-6; but the connexion of thought is obvious. It is the man of faith who has the privilege of vision and is admitted into direct covenant relation with his God.

19. Kenites… Kenizzites… Kadmonites — Ten nations are now mentioned as occupying this vast territory, seven of whom (those mentioned Genesis 15:20-21) have been previously noticed.