Genesis 15:15 Kommentar

In this chapter we have a solemn treaty between God and Abram concerning a covenant that was to be established between them. In the former chapter we had Abram in the field with Kings; here we find him in the mount with God; and, though there he looked great, yet, methinks, here he looks much greater: that honour have the great men of the world, but "this honour have all the saints." The covenant to be settled between God and Abram was a covenant of promises; accordingly, here is, I. A general assurance of God's kindness and good-will to Abram (Gen 15:1). II. A particular declaration of the purposes of his love concerning him, in two things: - 1. That he would give him a numerous issue (Gen 15:2-6). 2. That he would give him Canaan for an inheritance (Gen 15:7-21). Either an estate without an heir, or an heir without an estate, would have been but a half comfort to Abram. But God ensures both to him; and that which made these two, the promised seed and the promised land, comforts indeed to this great believer was that they were both typical of those two invaluable blessings, Christ and heaven; and so we have reason to think, Abram eyed them.

INTRODUCTION TO GENESIS 15 This chapter informs us of a gracious appearance of God to Abram, and of a kind promise made unto him, Gen 15:1; of Abram's request for an heir, Gen 15:2; of an answer to it, that he should have one, and even a numberless seed, Gen 15:4; which he gave credit to, Gen 15:6; upon which he has a fresh promise of the land of Canaan, Gen 15:7; of his inheriting of which he desires a sign, and this was given him, Gen 15:8; and at the same time it was predicted to him how long his posterity should be afflicted in a land not theirs, and afterwards come out with great substance, Gen 15:13; and the grant of the land of Canaan to his seed is renewed, Gen 15:17.

And in the fourth generation they shall come hither again,.... The seed of Abram were in the land of Canaan before their descent into Egypt; and it is here predicted and promised, that they should come thither again, as they did, in the fourth generation of those that descended thither; for Moses and Aaron were the fourth from Levi, or Eleazar from Kohath, and Caleb from Judah; or rather this was in the fourth age or century from the birth of Isaac, when the four hundred were up before mentioned, men living at that time about an hundred years: Grotius interprets this of the fourth generation of the Amorites, because of what follows: for the iniquity of the Amorites is not yet full; and therefore as yet would not be turned out of the land, and the seed of Abram could not till then inherit it: wicked people have a measure of iniquity to fill up, which is known of God; some are longer, some are quicker in filling it up, during which time God waits patiently and bears with them; but, when it is completed, he stays no longer, but takes vengeance on them, Mat 23:32. The Amorites were only one of the nations of the Canaanites, but were a very strong and powerful one, and are put for them all, and are the rather mentioned, because Abram at this time dwelt among them; and it seems as if there were some good men among them, such as the confederates of Abram might be, and they were not arrived to that depth of wickedness they afterwards would and did, and which brought on their ruin, and so made way for the posterity of Abram to inherit their land. Ben Melech interprets it of the punishment of the sin of the Amorites, the time for that was not come to dispossess them of their land.

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.

God appears to Abram in a vision, and gives him great encouragement, Gen 15:1. Abram's request and complaint, Gen 15:2, Gen 15:3. God promises him a son, Gen 15:4; and an exceedingly numerous posterity, Gen 15:5. Abram credits the promise, and his faith is counted unto him for righteousness, Gen 15:6. Jehovah proclaims himself, and renews the promise of Canaan to his posterity, Gen 15:7. Abram requires a sign of its fulfillment, Gen 15:8. Jehovah directs him to offer a sacrifice of five different animals, Gen 15:9; which he accordingly does, Gen 15:10, Gen 15:11. God reveals to him the affliction of his posterity in Egypt, and the duration of that affliction, Gen 15:12, Gen 15:13. Promises to bring them back to the land of Canaan with great affluence, Gen 15:14-16. Renews the covenant with Abram, and mentions the possessions which should be given to his posterity, Gen 15:18-21.

Thou shalt go to thy fathers in peace - This verse strongly implies the immortality of the soul, and a state of separate existence. He was gathered to his fathers - introduced into the place where separate spirits are kept, waiting for the general resurrection. Two things seem to be distinctly marked here: 1. The soul of Abram should be introduced among the assembly of the first-born; Thou shalt go to thy fathers in peace. 2. His body should be buried after a long life, one hundred and seventy-five years, Gen 25:7. The body was buried; the soul went to the spiritual world, to dwell among the fathers - the patriarchs, who had lived and died in the Lord. See note on Gen 25:8.

DIVINE ENCOURAGEMENT. (Gen. 15:1-21) After these things--the conquest of the invading kings. the word of the Lord--a phrase used, when connected with a vision, to denote a prophetic message. Fear not, Abram--When the excitement of the enterprise was over, he had become a prey to despondency and terror at the probable revenge that might be meditated against him. To dispel his fear, he was favored with this gracious announcement. Having such a promise, how well did it become him (and all God's people who have the same promise) to dismiss fears, and cast all burdens on the Lord (Psa 27:3).