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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 also that nation whom they shall serve will I judge,.... It is not said "the land" in which they were strangers, though God did judge, condemn, and punish the inhabitants of the land of Canaan, and drove them out of it, to make way for Israel; but the "nation" they should "serve", meaning the Egyptians, to whom they became servants, and were very hardly and severely used by them; those the Lord threatens to enter into judgment with, and take vengeance upon them, as he did by inflicting the ten plagues on them, which brought them at last to be willing to let Israel go: and afterward shall they come out with great substance; as they did after the four hundred years were ended, and after the Egyptian nation was judged and punished; then they came out of Egypt, with much gold, silver, jewels, and raiment, which they borrowed of the Egyptians, who were spoiled by them, though very justly; this being but a payment of them for the hard and long service with which they had served them; see the exact fulfilment of prophecy, Exo 11:2.

But note what is said to Abraham, “Know of a surety that your seed shall be a stranger in a land not theirs, and they shall reduce them to servitude, and shall afflict them four hundred years.” This is most clearly a prophecy about the people of Israel, who were to be in servitude in Egypt. Not that this people was to be in that servitude under the oppressive Egyptians for four hundred years, but it is foretold that this should take place in the course of those four hundred years. It is written of Terah the father of Abraham, “And the days of Terah in Haran were 205 years,” not because they were all spent there but because they were completed there. So it is said here also, “And they shall reduce them to servitude and shall afflict them four hundred years” … because that number was completed, not because it was all spent in that affliction. The years are said to be four hundred in round numbers, although they were a little more—whether you reckon from this time when these things were promised to Abraham, or from the birth of Isaac, as the seed of Abraham, of which these things are predicted. For, as we have already said above, from the seventy-fifth year of Abraham, when the first promise was made to him, down to the exodus of Israel from Egypt, there are reckoned 430 years, which the apostle thus mentions: “And this I say, that the covenant confirmed by God, the law, which was made 430 years after, cannot disannul, that it should make the promise of no effect.” So then these 430 years might be called four hundred, because they are not much more, especially since part even of that number had already gone by when these things were shown and said to Abraham in vision, or when Isaac was born in his father’s one hundredth year, twenty-five years after the first promise, when of these 430 years there now remained 405, which God was pleased to call four hundred. No one will doubt that the other things that follow in the prophetic words of God pertain to the people of Israel.

This word anticipates the sojourn of the people in Egypt, for they were to sojourn as it were in a land not their own. They would be reduced to slavery by the Pharaoh and mistreated in many ways by him and by the Egyptians. There is no discrepancy between what is said here and what is written in Exodus. There it is said, “After 430 years, the army of the Lord left the land of Egypt.” Here: “After four hundred years.” It should be noted that it is not said that they left when four hundred years were completed but rather after four hundred years, which leaves room for the thirty years.And the promise “I will judge the nation to which you will be enslaved” was realized in the very way described in Exodus: God afflicted the Egyptians with ten plagues, and in the end “they sank as lead in the mighty waters.” Finally, they were to leave “with much baggage,” as history would show. From this we learn that if God maltreats someone for a time, he does this not as a matter of indifference but only for some good purpose. Consider too whether this passage might also allude to the sojourn of the saints.

And it was said to him: Know for certain that your offspring shall be strangers in a land not their own, and they will enslave them, and oppress them for four hundred years, etc. This was very clearly prophesied about the people of Israel who were to serve in Egypt. Not that this people were to be afflicted for four hundred years in the same servitude under the Egyptians who oppressed them, but it was foretold that this would happen within the four hundred years. For four hundred years are called so because of the fullness of the number, although they are somewhat more; whether computed from the time these promises were made to Abraham, or from when Isaac was born because of the offspring of Abraham of whom these promises are spoken. They are counted from Abraham's seventy-fifth year when the first promise was made to him, to the exodus of Israel from Egypt, four hundred and thirty years, of which the Apostle thus makes mention: Now this I say, says he, the covenant confirmed by God, which was made four hundred and thirty years later, does not nullify the promise (Galatians 3:17). Therefore, these four hundred and thirty years could already be called four hundred, which are not much more; how much more so when a few of this number had already passed when these things were shown and said to Abraham in a vision, or when Isaac was born to his hundred-year-old father twenty-five years after the first promise; when of those four hundred and thirty, four hundred and five remained, which the Lord wished to call four hundred.

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.

Four hundred years - "Which began," says Mr. Ainsworth, "when Ishmael, son of Hagar, mocked and persecuted Isaac, Gen 21:9; Gal 4:29; which fell out thirty years after the promise, Gen 12:3; which promise was four hundred and thirty years before the law, Gal 3:17; and four hundred and thirty years after that promise came Israel out of Egypt, Exo 12:41."

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).