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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 15:12–16. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here a full and particular discovery made to Abram of God's purposes concerning his seed. Observe,
I.The time when God came to him with this discovery:
When the sun was going down, or declining, about the time of the evening oblation, Kg1 18:36; Dan 9:21. Early in the morning, before day, while the stars were yet to be seen, God had given him orders concerning the sacrifices (Gen 15:5), and we may suppose it was, at least, his morning's work to prepare them and set them in order; when he had done this, he abode by them, praying and waiting till towards evening. Note, God often keeps his people long in expectation of the comforts he designs them, for the confirmation of their faith; but though the answers of prayer, and the performance of promises, come slowly, yet they come surely. At evening time it shall be light.
II.The preparatives for this discovery.
1.A deep sleep fell upon Abram, not a common sleep through weariness or carelessness, but a divine ecstasy, like that which the Lord God caused to fall upon Adam (Gen 2:21), that, being hereby wholly taken off from the view of things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely and like itself.
2.With this sleep, a horror of great darkness fell upon him. How sudden a change! But just before we had him solacing himself in the comforts of God's covenant, and in communion with him; and here a horror of great darkness falls upon him. Note, The children of light do not always walk in the light, but sometimes clouds and darkness are round about them. This great darkness, which brought horror with it, was designed,
(1.)To strike an awe upon the spirit of Abram, and to possess him with a holy reverence, that the familiarity to which God was pleased to admit him might not breed contempt. Note, Holy fear prepares the soul for holy joy; the spirit of bondage makes way for the spirit of adoption. God wounds first, and then heals; humbles first, and they lifts up, Isa 6:5, Isa 6:6, etc.
(2.)To be a specimen of the methods of God's dealings with his seed. They must first be in the horror and darkness of Egyptian slavery, and then enter with joy into the good land; and therefore he must have the foretaste of their sufferings, before he had the foresight of their happiness.
(3.)To be an indication of the nature of that covenant of peculiarity which God was now about to make with Abram. The Old Testament dispensation, which was founded on that covenant, was a dispensation,
[1.]Of darkness and obscurity, Co2 3:13, Co2 3:14.
[2.]Of dread and horror, Heb 12:18, etc.
III.The prediction itself. Several things are here foretold.
1.The suffering state of Abram's seed for a long time, Gen 15:13. Let not Abram flatter himself with the hopes of nothing but honour and prosperity in his family; no, he must know, of a surety, that which he was loth to believe, that the promised seed should be a persecuted seed. Note, God sends the worst first; we must first suffer, and then reign. He also lets us know the worst before it comes, that when it comes it may not be a surprise to us, Joh 16:4. Now we have here,
(1.)The particulars of their sufferings.
[1.]They shall be strangers; so they were, first in Canaan (Psa 105:12) and afterwards 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, a land that is not theirs.
[2.]They shall be servants; so they were to the Egyptians, Exo 1:13. See how that which was the doom of the Canaanites (Gen 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 the upright shall have dominion in the morning, Psa 49:14.
[3.]They shall be suffers. Those whom they serve shall afflict them; see Exo 1:11. Note, Those that are blessed and beloved of God are often sorely afflicted by wicked men; and God foresees it, and takes cognizance of it.
(2.)The continuance of their sufferings - four hundred years. This persecution began with mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, who was born after the Spirit, Gen 21:9; Gal 4:29. It continued in loathing; for it was an abomination to the Egyptians to eat bread with the Hebrews, Gen 43:32; and it came at last to murder, the basest of murders, that of their new-born children; so that, more or less, it continued 400 years, though, in extremity, not so many. This was a long time, but a limited time.
2.The judgment of the enemies of Abram's seed: That nation whom they shall serve, even the Egyptians, will I judge, Gen 15:14. 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. Note,
(1.)Though God may suffer persecutors and oppressors to trample upon his people a great while, yet he will certainly reckon with them at last; for his day is coming, Psa 37:12, Psa 37:13.
(2.)The punishing of persecutors is the judging of them: it is a righteous thing with God, and a particular act of justice, to recompense tribulations to those that trouble his people. The judging of the church's enemies is God's work: I will judge. God can do it, for he is the Lord; he will do it, for he is his people's God, and he has said, Vengeance is mine, I will repay. To him therefore we must leave it, to be done in his way and time.
3.The deliverance of Abram's seed out of Egypt. That great event is here foretold: Afterwards shall they come out with great substance. It is here promised,
(1.)That they should be enlarged: Afterwards they shall come out; that is, either after they have been afflicted 400 years, when the days of their servitude are fulfilled, or after the Egyptians are judged and plagued, then they may expect deliverance. Note, The destruction of oppressors is the redemption of the oppressed; they will not let God's people go till they are forced to it.
(2.)That they should be enriched: They shall come out with great substance; this was fulfilled, Exo 12:35, Exo 12:36. God took care they should have, not only a good land to go to, but a good stock to carry with them.
4.Their happy settlement in Canaan, Gen 15:16. They shall not only come out of Egypt, but they shall come hither again, hither to the land of Canaan, wherein thou now art. The discontinuance of their possession shall be no defeasance of their right: we must not reckon those comforts lost for ever that are intermitted for a time. The reason why they must not have the land of promise in possession till the fourth generation was because the iniquity of the Amorites was not yet full. Israel cannot be possessed of Canaan till the Amorites be dispossessed; and they are not yet ripe for ruin. The righteous God has determined that they shall not be cut off till they have persisted in sin so long, and arrived at such a pitch of wickedness, that there may appear some equitable proportion between their sin and their ruin; and therefore, till it come to that, the seed of Abram must be kept out of possession. Note,
(1.)The measure of sin fills gradually. Those that continue impenitent in wicked ways are treasuring up unto themselves wrath.
(2.)Some people's measure of sin fills slowly. The Sodomites, who were sinners before the Lord exceedingly, soon filled their measure; so did the Jews, who were, in profession, near to God. But the iniquity of the Amorites was long in the filling up.
(3.)That this is the reason of the prosperity of wicked people; the measure of their sins is not yet full. The wicked live, become old, and are mighty in power, while God is laying up their iniquity for their children, Job 21:7, Job 21:19. See Mat 23:32; Deu 32:34.
5.Abram's peaceful quiet death and burial, before these things should come to pass, Gen 15:15. As he should not live to see that good land in the possession of his family, but must die, as he lived, a stranger in it, so, to balance this, he should not live to see the troubles that should come upon his seed, much less to share in them. This is promised to Josiah, Kg2 22:20. Note, Good men are sometimes greatly favoured by being taken away from the evil to come, Isa 57:1. Let this satisfy Abram, that, for his part,
(1.)He shall go to his fathers in peace. Note,
[1.]Even the friends and favourites of Heaven are not exempted from the stroke of death. Are we greater than our father Abram, who is dead? Joh 8:53.
[2.]Good men die willingly; they are not fetched, they are not forced, but they go; their soul is not required, as the rich fool's (Luk 12:20), but cheerfully resigned: they would not live always.
[3.]At death we go to our fathers, to all our fathers that have gone before us to the state of the dead (Job 21:32, Job 21:33), to our godly fathers that have gone before us to the state of the blessed, Heb 12:23. The former thought helps to take off the terror of death, the latter puts comfort into it.
[4.]Whenever a godly man dies, he dies in peace. If the way be piety, the end is peace, Psa 37:37. Outward peace, to the last, is promised to Abram, peace and truth is his days, whatever should come afterwards (Kg2 20:19); peace with God, and everlasting peace, are sure to all the seed.
(2.)He shall 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. He shall not only die in peace, but die in honour, die, and be buried decently; not only die in peace, but die in season, Job 5:26. Note,
[1.]Old age is a blessing. It is promised in the firth commandment; it is pleasing to nature; and it affords a great opportunity for usefulness.
[2.]Especially, if it be a good old age. Theirs may be called a good old age, First, That are old and healthful, not loaded with such distempers as make them weary of life. Secondly, That are old and holy, old disciples (Act 21:16), whose hoary head is found in the way of righteousness (Pro 16:31), old and useful, old and exemplary for godliness; theirs is indeed a good old age.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Anyone can see that God is here announcing Abraham’s departure from this life. As for the anagogical [mystical] sense, one could say the following: The wise person leaves this life in peace, while the sinner does so with troubled thoughts and an agitated soul. And the way death takes one, so is one judged. One who has already attained peace here below takes leave also in peace. But one who has nothing but disturbance and agitation in his or her thoughts will be judged also in this way. This is clear from the saying in Ecclesiastes: “In the place where the tree falls, there it will lie.” Things do not occur this way in historical reality, because a tree does not necessarily always lie where it falls. Often it is cleared away. But it is evidently humankind who is symbolically represented by the tree, namely, a person who will be judged as he or she is found.In peace, then, as is fitting, Abraham will depart to his fathers. Being pleasing to God, he shares in their promise: “First Christ, then those who are of Christ.” And for the just themselves, there are different promises and different dwellings, because “there are many mansions” with the Father. The person full of zeal will go to be with his spiritual fathers, whose son he is through a moral likeness, even if, according to the flesh, he had fathers who were bad men.
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Summary
Delivers a profound and comforting assurance from God to Abram, nestled within the solemn declaration of the Abrahamic covenant. This verse specifically promises Abram a peaceful and honorable end to his earthly life, culminating in a burial at a venerable old age, thereby underscoring God's meticulous care and unwavering faithfulness concerning His servant's personal future and the fulfillment of His divine plan.
Context
Literary Context
This verse is an integral and deeply personal component of the broader covenant God established with Abram in Genesis chapter 15. The chapter opens with Abram expressing his deep concern about his childlessness and the lack of an heir to inherit God's promises (Genesis 15:2-3). In response, God not only reaffirms His extraordinary promises of countless descendants and the land (Genesis 15:4-7) but also condescends to enter into a formal, binding covenant ceremony. This ceremony is vividly symbolized by a smoking furnace and a burning lamp passing between divided animal pieces, a ritual signifying a unilateral, unconditional commitment from God (Genesis 15:9-18). Amidst this weighty declaration of future blessings for Abram's descendants and the prophecy of Israel's sojourn in Egypt (Genesis 15:13-14), God provides Abram with this deeply personal assurance regarding his own passing. It serves as a profound comfort and a guarantee of God's benevolent plan for his life, demonstrating His unwavering faithfulness even concerning the end of one's days, ensuring that Abram himself would experience the blessing of the covenant.
Historical & Cultural Context
In the ancient Near East, the concepts of longevity, a peaceful death, and a proper burial were highly valued and universally regarded as significant blessings and signs of divine favor. To die "in a good old age" was not merely about the number of years, but about completing one's life honorably, having seen one's descendants, and being gathered to one's ancestors in peace. This contrasted sharply with an untimely, violent, or dishonorable death, which was often seen as a curse or a sign of divine displeasure. The phrase "go to thy fathers" was a common idiom for death, implying a peaceful transition to the realm of the deceased ancestors, often associated with a family burial plot. This cultural understanding amplifies the comfort and significance of God's promise to Abram, assuring him that his life would culminate in a blessed and honored end, free from the anxieties of a premature or violent demise.
Key Themes
Genesis 15:15 contributes to several overarching themes within Genesis and the broader biblical narrative. Foremost is the theme of Divine Faithfulness and Covenant Assurance. God's specific promise concerning Abram's death, given amidst grander promises, underscores His meticulous care for every detail of Abram's life, demonstrating His reliability to fulfill every aspect of His word. It also highlights the theme of Blessing and Longevity as a tangible sign of God's favor, a concept frequently seen throughout the Old Testament (e.g., Exodus 20:12, Proverbs 3:1-2). The promise of dying "in peace" introduces the theme of Shalom, a holistic well-being that extends even to the moment of death, signifying completeness and divine favor. Furthermore, this verse subtly touches upon the theme of Continuity and Hope Beyond Life, as being "gathered to one's fathers" hints at a collective existence beyond the grave, even if the full theological implications of the afterlife were not yet fully revealed. This personal assurance reinforces the overarching theme of God's comprehensive providence over the lives of His chosen servants.
Exposition and Analysis
The KJV text of Genesis 15:15 states: "And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age." This verse contains two distinct yet interconnected promises regarding Abram's death.
Key Word Analysis
This primitive word denotes a literal and immediate, or figurative and remote application of "father." In this context, it refers to Abram's ancestors, signifying a joining of the lineage of the deceased. The idiom "go to thy fathers" implies a peaceful and natural death, where one is gathered to their forebears, rather than a violent or premature end.
Derived from a root meaning "to be safe" or "complete," shâlôwm encompasses far more than merely the absence of conflict. It signifies wholeness, well-being, prosperity, health, and a state of divine favor. To die "in peace" means to depart from life in a state of spiritual and physical well-being, free from distress, violence, or unfulfilled promises, resting securely in God's blessing and having completed one's life's course.
This adjective, used in its widest sense, describes something as beautiful, best, bountiful, cheerful, favorable, fine, glad, joyful, kindly, pleasant, and prosperous. When applied to "old age," it implies not just longevity, but a life that has been well-lived, blessed by God, and brought to a fulfilling, honorable conclusion. It speaks of a life marked by divine favor and completion, culminating in a respected burial.
Verse Breakdown
"And thou shalt go to thy fathers in peace"
This clause uses a common Hebrew idiom for death, signifying a peaceful transition to the realm of the deceased or, more literally, being gathered to one's ancestors. The addition of "in peace" (Hebrew: shalom) is crucial. It promises not just death, but a death characterized by wholeness, well-being, and a state of divine favor. Abram would not die a violent or premature death, nor would his end be marked by turmoil or unfulfilled promises. Instead, he would depart from life in a state of tranquility and rest, having completed his journey under God's benevolent hand.
"thou shalt be buried in a good old age"
This second clause reinforces and elaborates on the first. It assures Abram of longevity and a full life. In ancient Near Eastern cultures, a long life culminating in a proper burial was highly valued and universally regarded as a sign of divine favor, righteousness, and a life well-lived. This promise contrasts sharply with the untimely or dishonorable deaths that could befall individuals. It assures Abram that his life, despite its challenges and wanderings, would reach its natural, blessed conclusion, marked by completion, honor, and the respect of a proper burial. This specific prophecy was indeed fulfilled, as recorded in Genesis 25:8, where Abraham died "in a good old age, an old man, and full of years, and was gathered to his people."
Literary Devices
The verse employs several significant literary devices. The phrase "thou shalt go to thy fathers" is a classic Idiom, a common expression whose meaning is not directly deducible from the individual words. It serves as a euphemism for death, specifically implying a peaceful and natural passing where one joins their deceased ancestors. This idiom carries connotations of continuity and a collective destiny. The promise of being "buried in a good old age" functions as Prophecy and Assurance, a direct divine declaration of a future event that provides comfort and certainty. Furthermore, the concept of a "good old age" serves as Symbolism, representing not just numerical longevity, but a life blessed by God, marked by fulfillment, honor, and divine favor. The entire verse, through its straightforward yet profound language, acts as a powerful Affirmation of God's meticulous providence, even over the most personal aspects of human existence—life and death.
Theological and Thematic Connections
Genesis 15:15 stands as a powerful testament to God's comprehensive providence and unwavering covenant faithfulness. It highlights that God's care extends beyond grand national destinies to the intimate details of an individual's life and death. The promise of a peaceful end and a burial in a "good old age" signifies God's blessing and the completion of a life lived in faith. This assurance would have been a profound comfort to Abram, who faced many uncertainties and challenges throughout his journey. It underscores the biblical theme that a life lived in obedience and trust in God is ultimately blessed, culminating in a tranquil departure, secure in God's presence.
Reflection and Application
For believers today, Genesis 15:15 offers profound comfort and a powerful reminder of God's comprehensive providence. It assures us that God holds our times in His hand, and His benevolent plan for our lives extends even to our final moments. This verse encourages deep trust in God's sovereign care, knowing that a life lived in faith, like Abram's, can anticipate a peaceful and fulfilling end, regardless of its specific duration. While not every believer may physically live to a "good old age," the promise of peace in God's presence at the end of life remains a central hope for all who are in Christ. The New Testament echoes this concept, promising rest for those who die in the Lord. This verse also implicitly emphasizes the importance of living a life that honors God, thereby anticipating a blessed transition when our earthly journey is complete and we are gathered to Him, not just to human ancestors, but ultimately to the Lord Himself. It calls us to live with an eternal perspective, trusting God with both our days and our final destiny.
Questions for Reflection
FAQ
What does "go to thy fathers" mean in this context?
The phrase "go to thy fathers" is a common Hebrew idiom for death, signifying a peaceful transition to the afterlife or, more literally, being gathered to one's ancestors in the grave. It implies a natural, honorable death, joining the lineage of the deceased, rather than a violent or premature end. It does not necessarily convey a specific theological concept of the afterlife or heaven, but rather a dignified and collective passing.
Was this promise of a peaceful, long life fulfilled for Abraham?
Yes, this promise was literally and faithfully fulfilled. Genesis 25:8 records that Abraham "died in a good old age, an old man, and full of years; and was gathered to his people," precisely as God had promised him decades earlier. This fulfillment serves as a powerful testament to God's unwavering faithfulness to His covenant promises.
Christ-Centered Fulfillment
While Genesis 15:15 is a direct, personal promise to Abram concerning his earthly lifespan and death, it finds its ultimate and most profound fulfillment in Christ. Abram's "peace" in death, and his "gathering to his fathers," prefigures the greater peace and eternal rest that believers receive through Jesus Christ. Christ, through His death and resurrection, has conquered death itself, transforming the grave from a place of finality into a passageway to eternal life and fellowship with God (John 11:25-26). For those who are "in Christ," the promise of a "good old age" is not merely about physical longevity but about the completeness and perfection of life found in Him, culminating in the resurrection and eternal fellowship with God and all the saints (1 Corinthians 15:20-22). Our true "fathers" are not just our physical ancestors, but God Himself, to whom we are gathered through Christ, the firstborn from the dead, who guarantees our peaceful and eternal inheritance (Hebrews 2:14-15). Through Christ, the sting of death is removed, and believers can face their end with the ultimate peace that surpasses all understanding, knowing that to be absent from the body is to be present with the Lord (Philippians 1:21-23).