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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
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The history of the Jews, who went down into Egypt and came out from Egypt, seems to accord with this. The years they spent there were 430, but not all of them lived a hundred years and more, as did Moses and Joshua, so that the time of the fourth generation would be appropriate in this context. So let us search rather for a mystical sense. In fact, the number four adapts well to all numbers, and it is in a certain sense the root and base of the decimal. It also represents the midpoint of the number seven. In fact, the ninety-third psalm is entitled “fourth day of the week” because this number is the intermediary between the first three and those that follow. In fact, three days precede it: the first, the second and the third; and three follow: the fifth, the sixth, the seventh. One who sings this psalm is proceeding through the life of this world, so to speak, in accordance with aptly placed numbers, like a quadrangle stable and perfect. In four books the Gospel is complete and perfect. There are four mystical animals; and there are also four parts of the world, from which the assembled children of the church have propagated the most holy kingdom of Christ, coming from east and west and north and south. The holy church, therefore, has arisen with four sides. The decade too derives from this number. For if you total up the numbers from one to four you will have the number ten. Count one, add two to this: this makes three. Add three to three, this makes six. And to six add four, and this makes ten. Four then generates the decade, and the decade includes all numbers. Four is also the number of ages of a man: childhood, adolescence, virility and maturity. He rises gradually, and his wisdom is consolidated. Thus the fullness of wisdom comes, considering the ages, in fourth place. For this reason even if one has formerly been subjected to the king of Egypt, nevertheless with the age of maturity he is freed from his power and acknowledges his duty to follow the law. Then the sea of this life opens up to him.
After having said this of Abraham himself, God speaks of the children who will come from him: “In the fourth generation they shall come back here,” meaning the generation that would return to the land of inheritance. This is why he says that the return would take place after four hundred years, “because the iniquity of the Amorites is not yet complete”—iniquity for which they will suffer ruin, so that their condemnation will allow the descendants of Abraham to occupy their land. For God inflicts even chastisements with measure and in time, using patience until the time of retribution has arrived. There is a similar and edifying saying in the Gospel: “Then Jesus began to upbraid the cities where most of his mighty works had been done, because they did not repent: Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.” To which one might object: Why then were the miracles not done in Tyre and Sidon, because they would have repented, but were performed instead in places where the people did not repent? We would respond that the Son of God who acted in this way is Wisdom. As he knew the hidden things, he knew that these people would not have been authentically repentant, even while doing penance, and this is why the miracles did not take place among them. And one could appropriately say about these people: It was better for them not to have known the truth than, having once known it, to return to their former errors. Thus he did not do works in Tyre and Sidon, because their repentance would be fragile.… However, one might also ask whether this was not said by the Savior in a hyperbolic manner, simply to make those people reflect who had seen his miracles and had not repented, for hyperbole is a common teaching device.The patience and goodness of the judge are shown, then, in the fact that he waits until the sins of the Amorites have reached their full measure. It is only after reproaches, exhortations and everything that can provoke repentance that God inflicts chastisements. The same was true in the case of Pharaoh: often reprimanded and having obtained many reprieves, through his hardness of heart he brought upon himself the final judgment as well.
(Verse 16) But in the fourth generation they will return here. There is no doubt that these will be the ones who are descended from Abraham. It is asked how it is written in Exodus: In the fifth generation the children of Israel went forth from the land of Egypt (Exodus 15:18). On this chapter, we have published a small volume.
But in the fourth generation, they shall return here. Kohath entered Egypt with his father Levi, whose son was Amram, whose son was Aaron, whose son was Eleazar, who was the fourth from Kohath. And he went out from Egypt with his father Aaron, and when he died in the wilderness, he himself entered the Promised Land.
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Summary
Genesis 15:16 unveils a profound aspect of God's covenant with Abraham, revealing the divine rationale and timing for Israel's future inheritance of the Promised Land. It stipulates that Abraham's descendants would return to Canaan in the fourth generation, a delay precisely calibrated to the moral state of the land's current inhabitants, the Amorites. This verse powerfully illustrates God's sovereign patience, His meticulous justice, and the principle that divine judgment, though certain, is withheld until the cumulative wickedness of a people reaches its divinely appointed measure.
Context
Literary Context
Genesis 15:16 is nestled within a pivotal chapter detailing God's covenant with Abraham, often referred to as the Abrahamic Covenant. Following Abraham's victory over the kings (Genesis 14), God appears to him in a vision, reaffirming His promises of a great reward, numerous descendants, and the inheritance of the land. The chapter begins with Abraham expressing concern about his heir and God's promise of a son from his own body (Genesis 15:1-6). The covenant is then formally ratified through a solemn, ancient ritual involving divided animals (Genesis 15:7-12). Amidst this profound encounter, God reveals a future period of affliction for Abraham's descendants in a foreign land for four hundred years (Genesis 15:13), followed by their triumphant return with great possessions (Genesis 15:14). Verse 16 specifically addresses the timing of their return to Canaan, providing the divine reason for the delay: the unripened state of the Amorites' iniquity. This verse acts as a crucial explanatory parenthetical, linking God's long-term plan for Israel to His righteous dealings with the existing Canaanite nations.
Historical & Cultural Context
The Amorites were a prominent Semitic people group who inhabited Mesopotamia and later, during the time of Abraham, were a significant presence in the land of Canaan. They are often used in the Old Testament as a representative term for the various Canaanite tribes (e.g., Hittites, Perizzites, Girgashites, Hivites, Jebusites, etc.) who occupied the land promised to Abraham. Archaeologically and biblically, these Canaanite peoples were known for their polytheistic worship, often involving fertility cults, ritual prostitution, and, most abhorrently, child sacrifice to deities like Molech. Their societal practices were deeply entrenched in idolatry and moral depravity, which the Mosaic Law would later explicitly forbid for Israel (see Leviticus 18). God's delay in dispossessing them, as stated in Genesis 15:16, reflects a divine principle of patience and justice, allowing a full measure of time for their wickedness to accumulate, or for them to potentially repent, before judgment was executed. This contrasts sharply with the immediate, often swift, judgments seen in other ancient Near Eastern narratives.
Key Themes
Genesis 15:16 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it underscores God's Sovereignty and Perfect Timing, demonstrating that His plans unfold according to His precise schedule, not human impatience or immediate desires. The delay is not a lapse but a deliberate act within His divine strategy. Secondly, it highlights God's Patience and Longsuffering, revealing His reluctance to execute judgment even on deeply sinful nations, offering a prolonged period for repentance. This divine attribute is consistently displayed throughout Scripture, from the days of Noah (see Genesis 6:3) to the New Testament's call for repentance before the day of judgment (see 2 Peter 3:9). Thirdly, the verse establishes the principle of Just and Righteous Judgment, emphasizing that God's actions are never arbitrary. The "fullness of iniquity" implies a moral threshold, a point where persistent, unrepentant sin justly warrants divine intervention. This concept of accumulated sin leading to judgment is a recurring motif, for instance, in the warnings given to Israel themselves (e.g., Deuteronomy 28). Finally, it reinforces God's Covenant Faithfulness, assuring Abraham that despite the delay, the promise of the land would indeed be fulfilled, but only when the conditions for righteous judgment were met.
Exposition and Analysis
Key Word Analysis
From the root meaning "to revolve" or "turn," this term properly denotes a revolution of time, specifically an age or a generation. In this context, "fourth generation" signifies a significant period, often interpreted as approximately 100-120 years per generation, thus aligning with the earlier prophecy of four hundred years of affliction. It emphasizes the long-term scope of God's plans and the passage of multiple human lifespans before the promise's fulfillment.
Derived from a root meaning "to twist" or "to bend," this word signifies perversity, moral evil, or guilt. It encompasses both the act of sin itself and the culpability or punishment that results from it. Here, it refers to the deep-seated moral corruption and wicked practices of the Amorites, which were an affront to God's righteousness and defiled the land they inhabited.
From the root meaning "to be complete" or "finished," this word implies a state of wholeness or completion. When applied to "iniquity," it conveys the idea of a measure of sin that has reached its divinely determined limit or saturation point. It suggests that God, in His patience, allows wickedness to accumulate until it reaches a threshold where judgment becomes not only necessary but also perfectly just and warranted.
Verse Breakdown
"But in the fourth generation they shall come hither again:"
This clause specifies the timing of Israel's return to Canaan. The "fourth generation" is a prophetic indicator, likely referring to a period of approximately 400 years, consistent with Genesis 15:13, during which Abraham's descendants would be sojourners and afflicted in a foreign land (Egypt). "Hither again" points to their return to the Promised Land, emphasizing God's faithfulness to His covenant despite the intervening centuries and their enslavement.
"for the iniquity of the Amorites is not yet full."
This is the divine explanation and justification for the delay. God's plan for Israel's inheritance is intricately linked to His dealings with the existing inhabitants. The "iniquity of the Amorites" refers to their profound moral corruption, idolatry, and abominable practices. The phrase "is not yet full" signifies that their collective wickedness had not yet reached the divinely determined measure or threshold that would necessitate their expulsion and judgment. This reveals God's immense patience and His righteous reluctance to execute judgment prematurely, allowing time for repentance, even for those deeply steeped in sin.
Literary Devices
Genesis 15:16 employs several potent literary devices to convey its profound theological message. The most prominent is Divine Foreshadowing, where God reveals a future event and its precise timing, demonstrating His omniscient control over history. The phrase "fourth generation" serves as a specific, albeit broad, prophetic marker. Furthermore, the concept of "the iniquity of the Amorites is not yet full" utilizes a powerful Metaphor of a container or measure that is slowly being filled. While not explicitly stated as a "cup," the imagery implies a quantitative accumulation of sin, suggesting a threshold beyond which divine judgment becomes inevitable. This Anthropomorphism (attributing human-like actions or states to God, in this case, God "waiting" for a condition to be met) underscores God's deliberate and just approach to judgment, contrasting with arbitrary or impulsive action. Finally, there is an implicit Contrast between God's steadfast covenant faithfulness to Abraham and the Amorites' escalating unfaithfulness, which ultimately leads to their dispossession.
Theological and Thematic Connections
Genesis 15:16 profoundly illustrates God's character, revealing His patient justice and sovereign control over history. It teaches that divine judgment is not arbitrary or hasty, but a righteous response to persistent, unrepentant sin that reaches a divinely determined "fullness." This concept underscores God's longsuffering, offering ample opportunity for repentance even to those deeply entrenched in wickedness, while simultaneously affirming that there is a limit to His forbearance before consequences are enacted. The verse also highlights God's unwavering faithfulness to His covenant promises, demonstrating that even delays are part of His perfect plan, ensuring that His people inherit their blessing at the precise, righteous moment.
Reflection and Application
Genesis 15:16 offers profound lessons for contemporary believers. It challenges our often-impatient human perspective, reminding us that God operates on a grand, divine timetable that extends far beyond our immediate desires or understanding. When we witness persistent evil in the world, or experience delays in the fulfillment of God's promises in our own lives, this verse calls us to trust in His perfect timing and sovereign plan. It assures us that God sees the full picture, and His actions are always just, wise, and perfectly timed. Furthermore, the concept of "the iniquity... not yet full" serves as a sobering reminder of the cumulative nature of sin. Persistent, unrepentant wickedness, whether individual or societal, has consequences that will eventually reach a tipping point, necessitating divine intervention. This should stir us to both personal repentance and a fervent prayer for societal transformation. Yet, it simultaneously highlights God's immense patience, offering a profound hope: there is always time for repentance, a turning away from wickedness, before the full measure of judgment is enacted. This should motivate us to extend grace and share the gospel, knowing that God's longsuffering offers opportunity for all to turn to Him.
Questions for Reflection
FAQ
Why did God wait for the Amorites' iniquity to be "full" before allowing Israel to inherit the land?
God waited to demonstrate His perfect justice and immense patience. He does not act impulsively or arbitrarily. The delay allowed the Amorites ample time—centuries, in fact—to repent and turn from their wicked ways. Their continued, unrepentant sin, which included practices like child sacrifice, severe sexual immorality, and idolatry (as detailed in Leviticus 18:24-28), accumulated over generations until it reached a point where divine judgment was justly warranted. This period of waiting underscores God's reluctance to punish and His desire for all to come to repentance, even as it affirms His righteous character in executing judgment when a moral threshold is crossed.
Does "iniquity... not yet full" imply there is a limit to God's patience?
Yes, in a sense, it implies a limit to His patience before enacting judgment, but not a limit to His capacity for patience. God's patience is immense and longsuffering, always offering opportunity for repentance. However, there comes a point where persistent, unrepentant sin, which defiles the land and violates His moral order, reaches a full measure, necessitating divine intervention and judgment. This is not because God's patience "runs out" in a human sense, but because His justice and holiness demand a response to unceasing wickedness. It highlights that while God is slow to anger and abounding in steadfast love, He is also righteous and will ultimately hold all accountable for their actions. This principle is consistent throughout Scripture, as seen in passages like 2 Peter 3:9.
Christ-Centered Fulfillment
While Genesis 15:16 directly concerns the judgment of the Amorites and the timing of Israel's inheritance, it finds its ultimate Christ-centered fulfillment in several profound ways. First, the concept of God's patience in waiting for the "fullness of iniquity" before judgment is perfectly mirrored in Christ's first coming. God's ultimate act of longsuffering was sending His Son, not to condemn the world, but to save it (see John 3:17). Through Christ's atoning sacrifice on the cross, the "cup of iniquity" for all who believe is emptied, and the righteous judgment due to humanity's sin is poured out upon Him. This demonstrates that God's desire is for salvation, not destruction, providing a way for humanity to escape the ultimate "fullness of in iniquity" that would otherwise lead to eternal condemnation. Second, the "fourth generation" and the "fullness of time" concept finds its ultimate expression in Christ's advent. Galatians 4:4 declares that "when the fullness of time had come, God sent forth his Son," indicating God's perfect, sovereign timing in dealing with the root of all human iniquity through the Incarnation. Finally, just as God waited for the Amorites' iniquity to be full before their dispossession, Christ's second coming will mark the ultimate "fullness of time" for final judgment upon all unrighteousness (see Acts 17:31), and the establishment of His eternal kingdom, where righteousness dwells, fulfilling the ultimate promise of a land and a people under God's perfect, unblemished rule (see Revelation 21:1-4).