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Genesis 15:16
Verse
Context
Sermons
J. Vernon McGee
Chuck Smith
Jack Hyles
Edward Payson
Robert Wurtz II
George KulpSummary
Commentary
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
In the fourth generation - In former times most people counted by generations, to each of which was assigned a term of years amounting to 20, 25, 30, 33, 100, 108, or 110; for the generation was of various lengths among various people, at different times. It is probable that the fourth generation here means the same as the four hundred years in the preceding verse. Some think it refers to the time when Eleazar, the son of Aaron, the son of Amram, the son of Kohath, came out of Egypt, and divided the land of Canaan to Israel, Jos 14:1. Others think the fourth generation of the Amorites is intended, because it is immediately added, The iniquity of the Amorites is not yet full; but in the fourth generation they should be expelled, and the descendants of Abram established in their place. From these words we learn that there is a certain pitch of iniquity to which nations may arrive before they are destroyed, and beyond which Divine justice does not permit them to pass.
John Gill Bible Commentary
And it came to pass, when the sun went down,.... It was going down when the deep sleep fell on Abram, and now it was quite gone or set: and it was dark; which is not always the case as soon as the sun is set, there is a twilight for a while, and if a clear night the stars appear; but, as Aben Ezra observes, this was a dark and cloudy night; so it was a dark night, a time of great affliction and distress to the posterity of Abram, when their sun was set, or after the death of Joseph: behold a smoking furnace; or the likeness of one, as Aben Ezra notes; for all this was represented in a visionary way to Abram, and was an emblem of the great troubles and afflictions of the children of Israel in Egypt, called the iron furnace, Deu 4:20, and may have respect to the furnaces in which they burnt the bricks they made, see Exo 9:8; the Jewish paraphrases make this to be a representation of hell, which is prepared for the wicked in the world to come, as a furnace surrounded with sparks and flames of fire; and Jarchi says, it intimated to Abram, that the kingdoms would fall into hell: and a burning lamp, that passed between those pieces; or a lamp of fire (o); an emblem of the Shechinah, or majesty of God, who afterwards appeared in a pillar of fire before the Israelites in the wilderness, after their deliverance out of Egypt, and when their salvation went forth as a lamp that burneth, of which this was a token: this burning lamp passed between the pieces of the heifer, goat, and ram, that Abram had divided in the midst, as was usually done when covenants were made, see Jer 34:18; and here God made a covenant with Abram, as appears from Gen 15:18; and, as a confirmation of it, passed between the pieces in a lamp of fire, showing that he was and would be the light and salvation of his people, Abram's seed, and an avenger of their enemies; only God passed between the pieces, not Abram, this covenant being as others God makes with men, only on one side; God, in covenanting with men, promises and gives something unto them, but men give nothing to him, but receive from him, as was the case between God and Abram: however, it is very probable, that this lamp of fire consumed the pieces, in like manner as fire from heaven used to fall upon and consume the sacrifices, in token of God's acceptance of them. (o) "lampas ignis", V. L. Pagninus, Montanus; so Vatablus, Schmidt.
Tyndale Open Study Notes
15:16 The reasons for Israel’s bondage included God’s justice. God would tolerate the sins of the Amorites until they fully deserved judgment. • do not yet warrant their destruction (literally are not yet full): To give the Promised Land to Israel, the Lord would dispossess the land’s inhabitants in a way that satisfied his justice. The fulfillment of promises to Israel also brought retributive judgment on people of the land (though individuals were saved by faith; see Josh 2:1-15; 6:23-25; Heb 11:31; Jas 2:25). Until then, God would send the family to Egypt where Israel could become a great nation. Seeing all this in advance was terrifying (Gen 15:12), but it was comforting to know that nothing could interfere with God’s plan.
Genesis 15:16
God Confirms His Promise
15You, however, will go to your fathers in peace and be buried at a ripe old age.16In the fourth generation your descendants will return here, for the iniquity of the Amorites is not yet complete.”
- Scripture
- Sermons
- Commentary
(Genesis) Genesis 15:11-21
By J. Vernon McGee2.7K07:25GenesisGEN 15:16JER 34:18MAT 6:33JHN 3:16ROM 10:9EPH 2:8In this sermon, the preacher discusses the story of Abraham and God's covenant with him. The preacher highlights the unusual nature of this covenant, where God promises something without requiring anything from Abraham in return. This parallels the concept of salvation through faith in Jesus Christ, where God offers eternal life to those who believe in Him. The preacher also mentions how God delayed giving the land to Abraham's descendants, the Amorites, in order to give them a chance to turn to Him. The sermon emphasizes the importance of believing in God's promises and the faithfulness of God in fulfilling His covenant.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
Russian Roulette
By Jack Hyles0GEN 6:3GEN 15:16EXO 8:1HOS 4:17MAT 24:42ROM 1:26ROM 1:28HEB 9:27Jack Hyles preaches about the spiritual Russian Roulette many play, more dangerous than any man-made game, highlighting the certainty of facing three set dates in life: the coming of the Lord Jesus Christ, the date of one's death, and the last chance for salvation. Urging listeners to be prepared for the unknown, as Jesus could come at any moment, death is inevitable, and the last chance for salvation may pass unexpectedly. Hyles shares personal stories emphasizing the importance of not delaying in accepting Christ and avoiding playing Russian Roulette with God.
Why the Wicked Are Spared for a Season.
By Edward Payson0GEN 15:16PSA 95:7PRO 29:1EZK 18:4ROM 2:5HEB 3:15HEB 10:262PE 3:91JN 1:9Edward Payson preaches about God's patience in waiting for sinners to fill up the measure of their iniquity before executing judgment, emphasizing that every impenitent sinner is constantly ripening for destruction by filling up their sins. He explains that sinners fill up their guilt more rapidly based on their opportunities, privileges, and means of grace, and warns that the measure of iniquity fills much faster than sinners are aware. Payson urges impenitent sinners to repent and seek Jesus Christ for forgiveness, highlighting the imminent danger of delaying repentance and the necessity of having an interest in Christ for salvation.
The Outpouring of the Holy Ghost (Part 3)
By Robert Wurtz II0GEN 15:16MAT 25:31LUK 12:47JHN 16:8ACT 17:31ROM 2:7HEB 3:12HEB 10:26Robert Wurtz II preaches on the outpouring of the Holy Ghost, focusing on the Holy Spirit's role in convincing the world of judgment to come. He delves into the concept of judgment as discernment between good and evil, emphasizing the importance of living righteously through the power of the Holy Spirit. The sermon also explores the final judgment, highlighting the separation of good and evil at the end of history and the significance of repentance and trust in the Lord to avoid condemnation. Additionally, the sermon addresses the consequences of sin, the legal limit on sin, and the concept of Gospel hardening, warning against the dangers of rejecting God's warnings and pleadings.
The Optimism of Faith
By George Kulp0GEN 15:16NUM 24:3PRO 3:5ISA 26:3ROM 8:282CO 4:18HEB 12:2George Kulp preaches about the importance of having open eyes and a vision from God, using examples from history and the Bible to illustrate how those who trust in God's promises and keep their eyes fixed on Him will prosper and experience victory. He emphasizes the need for faith, obedience, and belief in God's Word, highlighting how God fulfills His promises and leads His people through challenges to victory. Kulp encourages the congregation to have a vision of God, accept His Word, and trust in His faithfulness, reminding them that God's presence and guidance will lead them to triumph.
When the Wicked Shall Have Filled Up the Measure of Their Sin, Wrath Will Come Upon Them to the Uttermost
By Jonathan Edwards0GEN 15:16DEU 32:43PSA 2:12PSA 139:23ISA 3:10ISA 65:13MAT 23:32MAT 24:211TH 2:16REV 20:15Jonathan Edwards preaches about the consequences of continuing in sin and filling up the measure of one's sins, leading to the ultimate wrath of God coming upon them to the uttermost. The sermon delves into the heinous wickedness of the Jews, their punishment, and the certainty of divine retribution for those who persist in sin. Edwards emphasizes the importance of recognizing the measure of sin set by God for each individual and the inevitable wrath that follows when that measure is filled. The sermon serves as a warning to natural men to repent and flee from sin, especially in light of the extraordinary means and advantages provided by God, and the dreadful nature of God's wrath when executed to the uttermost.
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
In the fourth generation - In former times most people counted by generations, to each of which was assigned a term of years amounting to 20, 25, 30, 33, 100, 108, or 110; for the generation was of various lengths among various people, at different times. It is probable that the fourth generation here means the same as the four hundred years in the preceding verse. Some think it refers to the time when Eleazar, the son of Aaron, the son of Amram, the son of Kohath, came out of Egypt, and divided the land of Canaan to Israel, Jos 14:1. Others think the fourth generation of the Amorites is intended, because it is immediately added, The iniquity of the Amorites is not yet full; but in the fourth generation they should be expelled, and the descendants of Abram established in their place. From these words we learn that there is a certain pitch of iniquity to which nations may arrive before they are destroyed, and beyond which Divine justice does not permit them to pass.
John Gill Bible Commentary
And it came to pass, when the sun went down,.... It was going down when the deep sleep fell on Abram, and now it was quite gone or set: and it was dark; which is not always the case as soon as the sun is set, there is a twilight for a while, and if a clear night the stars appear; but, as Aben Ezra observes, this was a dark and cloudy night; so it was a dark night, a time of great affliction and distress to the posterity of Abram, when their sun was set, or after the death of Joseph: behold a smoking furnace; or the likeness of one, as Aben Ezra notes; for all this was represented in a visionary way to Abram, and was an emblem of the great troubles and afflictions of the children of Israel in Egypt, called the iron furnace, Deu 4:20, and may have respect to the furnaces in which they burnt the bricks they made, see Exo 9:8; the Jewish paraphrases make this to be a representation of hell, which is prepared for the wicked in the world to come, as a furnace surrounded with sparks and flames of fire; and Jarchi says, it intimated to Abram, that the kingdoms would fall into hell: and a burning lamp, that passed between those pieces; or a lamp of fire (o); an emblem of the Shechinah, or majesty of God, who afterwards appeared in a pillar of fire before the Israelites in the wilderness, after their deliverance out of Egypt, and when their salvation went forth as a lamp that burneth, of which this was a token: this burning lamp passed between the pieces of the heifer, goat, and ram, that Abram had divided in the midst, as was usually done when covenants were made, see Jer 34:18; and here God made a covenant with Abram, as appears from Gen 15:18; and, as a confirmation of it, passed between the pieces in a lamp of fire, showing that he was and would be the light and salvation of his people, Abram's seed, and an avenger of their enemies; only God passed between the pieces, not Abram, this covenant being as others God makes with men, only on one side; God, in covenanting with men, promises and gives something unto them, but men give nothing to him, but receive from him, as was the case between God and Abram: however, it is very probable, that this lamp of fire consumed the pieces, in like manner as fire from heaven used to fall upon and consume the sacrifices, in token of God's acceptance of them. (o) "lampas ignis", V. L. Pagninus, Montanus; so Vatablus, Schmidt.
Tyndale Open Study Notes
15:16 The reasons for Israel’s bondage included God’s justice. God would tolerate the sins of the Amorites until they fully deserved judgment. • do not yet warrant their destruction (literally are not yet full): To give the Promised Land to Israel, the Lord would dispossess the land’s inhabitants in a way that satisfied his justice. The fulfillment of promises to Israel also brought retributive judgment on people of the land (though individuals were saved by faith; see Josh 2:1-15; 6:23-25; Heb 11:31; Jas 2:25). Until then, God would send the family to Egypt where Israel could become a great nation. Seeing all this in advance was terrifying (Gen 15:12), but it was comforting to know that nothing could interfere with God’s plan.