But in the fourth generation they shall come hither again: for the iniquity of the Amorites [is] not yet full.
16. in the fourth generation ] This agrees with the genealogy in Exo 6:16-20, where the generations are: (1) Levi, (2) Kohath, (3) Amram, (4) Moses. If the fourth generation is to be harmonized with the 400 years in Gen 15:13, a generation must have been computed as 100 years. Isaac was born in Abram’s 100th year. But it may be doubted, whether the mention of “the fourth generation” comes from the same hand as “the 400 years” in Gen 15:13.
for the iniquity of the Amorite ] The idea is that the wickedness of the people of Canaan must reach a certain degree, before the Divine penalty can be inflicted. The postponement of the penalty, which indicates Divine forbearance, means also a terrible, but gradual, accumulation of guilt. For the iniquity of the Amorites, cf. Gen 13:13, Lev 18:24-30, Deu 9:5. On the Amorite, see Gen 10:16.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 15:16
For the iniquity of the Amorite is not yet full
Why the wicked are spared for a season
I.
This passage, taken in connection with its attending circumstances, teaches us the following important truth: GOD WAITS UNTIL SINNERS NAVE FILLED UP A CERTAIN MEASURE OF INIQUITY, BEFORE HE EXECUTES THE SENTENCE BY WHICH THEY ARE DOOMED TO DESTRUCTION; but when this measure is full, execution certainly and immediately follows.
1. That God is under no obligation to suspend the destruction of sinners until the measure of their iniquity is full, or even to suspend it for a single hour. The life of every sinner is already forfeited.
2. That when we say, God waits until sinners have filled up a certain measure of iniquity before He destroys them, we do not mean that He waits upon all, till they have filled up the same measure. In other words, we do not mean that all sinners are equal in sinfulness and guilt at the hour of their death. To assert this would be contrary to fact and daily observation.
3. That every impenitent sinner is constantly filling up the measure of his iniquity; and thus constantly ripening for destruction. This is evident from the fact, that all the feelings, thoughts, words and actions, of the impenitent, are sinful.
4. Though the measure of every impenitent sinners iniquity is constantly filling up; it falls much more rapidly in some cases, and at some seasons, than at others.
II. TO PROVE THE ASSERTION, WHICH WAS DRAWN FROM OUR TEXT.
1. The truth of this assertion may be proved from other passages of Scripture. St. Paul informs us that the conduct of the Jews tended to fill up their sins alway; for, he adds, wrath has come upon them to the uttermost. By the mouth of the prophet Joel, God says, Put ye in the sickle, for the harvest is ripe, for their wickedness is great. And, using the same figure, St. John informs us that he saw an angel seated on a cloud, having in his hand a sharp sickle. And another angel came out of the temple of God, and said to him that sat on the cloud, Thrust in thy sickle and reap, for the time is come for thee to reap, for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle, and gathered the vintage of the earth, and cast it into the great wine press of the wrath of God. The same truths appear to be taught by the parable of the barren fig tree.
2. The truth of the remark under consideration is further proved by the history of Gods dealings with sinful nations and individuals.
III. TO MAKE SOME IMPROVEMENT OF THE SUBJECT.
1. From this subject you may learn, my impenitent hearers, why God spares sinners long after their lives are forfeited, and why He spares you. It is because the measure of your iniquity is not yet full.
2. From this subject, my hearers, you may learn the indispensable necessity of an interest in the Lord Jesus Christ. You are constantly adding to your sins, to diminish them is beyond your power. Yet you must cease to commit new sins, and those which you have already committed must be blotted out, or you will perish forever. Christ alone can enable you to do either. His blood cleanses from all sin; He is able to cast all your iniquities into the depths of the sea; and He can renovate your hearts, and render you holy, so that you shall no longer treasure up wrath against the day of wrath.
3. There is an important sense in which many of the preceding remarks are applicable to Christians. Those of you who have been such for any considerable time, have often, when contemplating your sins, and especially when in a religious declension, been ready to conclude that God would visit you with some severe temporal affliction, as a mark of His displeasure. But instead of this, you have found Him returning to you in mercy, healing your backslidings, and putting the song of salvation into your mouths. Having often found this to be the case, you may begin to conclude that it will always be so, and thus you may be insensibly led to become careless and slothful, to think lightly of sin, and not to guard against the first symptoms of declension. But if so, God will, in a terrible manner, convince you of your mistake and make you to know experimentally that it is an evil and bitter thing to forsake Him. (E. Payson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the fourth generation; in the end of the four hundred years mentioned Gen 15:13, a generation being at that time reckoned at one hundred years, or thereabouts. Or, in the fourth generation numbered from their going into Egypt, or from their leaving Canaan; which may possibly be implied by these words,
they shall come hither. So Caleb was the fourth from Judah, and Moses the fourth from Levi, and so doubtless many others.
The iniquity of the Amorites, i.e. of the people inhabiting Canaan. And the Amorites, one of those people, Gen 15:21, are here put for all the rest, as Gen 48:22; 1Ki 21:26; 2Ki 21:2; Amo 2:10, either because they were the greatest and stoutest of all, Amo 2:9, or because Abram dwelt among that people, Gen 13:18; 14:13. All men’s sins are kept by God as in a book of remembrance, not one of them is lost; and as God exactly observes the number and measure of men’s sins, so he determines within himself how far and how long he will bear with sinful men or nations, and what shall be the period of his patience; and when that comes, their measure is full, and their destruction infallibly comes. See Jer 51:13; Mat 23:32; 1Th 2:16.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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, Mt 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.
Fuente: John Gill’s Exposition of the Entire Bible
16. The iniquity of the Amorites is not yet full. The reason here given is deemed absurd, as seeming to imply that the sons of Abram could not otherwise be saved, than by the destruction of others. I answer, that we must with modesty and humility yield to the secret counsel of God. Since he had given that land to the Amorites, to be inhabited by them in perpetuity, he intimates, that he will not, without just cause, transfer the possession of it to others; as if he would say, ‘I grant the dominion of this land to thy seed without injury to any one. The land, at present, is occupied by its lawful possessors, to whom I delivered it. Until, therefore, they shall have deserved, by their sins, to be rightfully expelled, the dominion of it sill not come to thy posterity.’ Thus God teaches him that the land must be evacuated, in order that it may lie open to new inhabitants. And this passage is remarkable, as showing, that the abodes of men are so distributed in the world, that the Lord will preserve quiet people, each in their several stations, till they cast themselves out by their own wickedness. For by polluting the place of their habitation, they in a certain sense tear away the boundaries fixed by the hand of God, which would otherwise have remained immovable. Moreover, the Lord here commends his own longsuffering. Even then the Amorites had become unworthy to occupy the land, yet the Lord not only bore with them for a short time, but granted them four centuries for repentance. And hence it appears, that he does not, without reason, so frequently declare how slow he is to anger. But the more graciously he waits for men, if, at length, instead of repenting they remain obstinate, the more severely does he avenge such great ingratitude. Therefore Paul says, that they who indulge themselves in sin, while the goodness and clemency of God invite them to repentance, heap up for themselves a treasure of wrath, (Rom 2:4😉 and thus they reap no advantage from delay, seeing that the severity of the punishment is doubled; just as it happened to the Amorites, whom, at length, the Lord commanded to be so entirely cut off, that not even infants were spared. Therefore when we hear that God out of heaven is silently waiting until iniquities shall fill up their measure; let us know, that this is no time for torpor, but rather let every one of us stir himself up, that we may be beforehand with the celestial judgment. It was formerly said by a heathen, that the anger of God proceeds with a slow step to avenge itself, but that it compensates for its tardiness by the severity of its punishment. Hence there is no reason why reprobates should flatter themselves, when he seems to let them pass unobserved, (381) since he does not so repose in heaven, as to cease to be the Judge of the world; nor will he be unmindful of the execution of his office, in due time. (382) We infer, however, from the words of Moses, that though space for repentance is given to the reprobate, they are still devoted to destruction. Some take the word עון ( ayon) for punishment, as if it had been said that punishment was not yet matured for them. But the former exposition is more suitable; namely, that they will set no bound to their wickedness, until they bring upon themselves final destruction.
(381) “ Eo dissimulante.”
(382) “ Nec officii sui in tempore obliviscatur.” The sense given in the translation would perhaps scarcely have been elicited from these words, without the aid of Calvin’s own French translation, which thus renders the passage, ‘ Et ne s’oublie point de faire son office en temps due.’ The Old English version, by adhering to a barely literal rendering, deprives the sentence of all meaning; “neither doth he in time forget his duty.” — Ed
Fuente: Calvin’s Complete Commentary
(16) The fourth generation.Heb., dr. (See Note on Gen. 6:9.) As the four generations are identical with the four centuries of Gen. 15:13, we have here an undesigned testimony to the long duration of human life. So Abram was 100 years old when Isaac was born, and Isaac was 60 at the birth of his children, and Jacob 64 years of age at his marriage. But the word dr had probably come down from a remote antiquity, and, like the Latin word seculum, signified a century.
The iniquity of the Amorites.As the chief and leading tribe, they are used here for all the Canaanite nations. We learn from this declaration that the Canaanites were not extirpated by any wilful decree to make room for Israel, but as an act of justice, like that which, because of their moral depravity, overwhelmed the Sethites with a flood. So, subsequently, Israel and Judah had each to bear a punishment in accordance with their sinfulness; and so, throughout the history of the world, whenever nations settle down in vice and corruption, the decay of their institutions follows upon that of their morals, and they either waste away or give place to some more manly race of conquerors. The conquest of Canaan by Israel was parallel to that of the enervated Roman empire of the West by the Germans; only we see the preparation for it. and Gods purpose explained; and we also see that if the Amorites had not made the scale of justice weigh down heavily, they would not have been deprived of their country.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. In the fourth generation Evidently reckoning one hundred years as an average generation among these patriarchs .
For the iniquity of the Amorites is not yet full Another sentence of profound significance . The Amorites were the most powerful and widespread of all the inhabitants of Canaan, and are here named as representing all the Canaanitish tribes . Their origin is noted in Gen 10:16, where see note . Those who “dwelt in Hazezon-tamar” had been recently smitten by the eastern invaders . Gen 14:7. But Abram was at this time confederate with one of their princes, (Gen 14:13,) and the presence of such saintly characters as Melchizedek preserved the many from utter moral degeneracy and ruin . But Melchizedek would depart, and Abram’s seed be removed from the land, and the nations would fill up the cup of their iniquity and become ripe for destruction . In this verse Murphy notes the following lessons: “1) The Lord foreknows the moral character of men. 2) In his providence he administers the affairs of nations on the principles of moral rectitude. 3) Nations are spared until their iniquity is full. 4) They are then cut off in retributive justice.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 15:16. In the fourth generation Either, 1st, from the descent into AEgypt; and thus Caleb was the fourth from Judah; and Moses and Aaron the fourth from Levi: or, 2nd, in the fourth generation of the Amorites; a sense which seems the more probable from the words immediately following, for the iniquity of the Amorites is not yet full. The Amorites are here put for the whole inhabitants of Canaan, as being the most considerable for their power, Amo 2:9 and being also the people among whom Abram lived, ch. Gen 13:18. compared with ch. Gen 14:13. There is a certain measure of wickedness, it hence appears, beyond which God will not spare a sinful land.
REFLECTIONS.Observe,
1st, The preparations for God’s manifestation of himself. A deep sleep fell on Abram, which, while it left the soul more free and active, locked up the senses from all disturbance and distraction: and in the sleep, an horror of great darkness, arising, partly perhaps, from an awful reverence of the Majesty of that God with whom he was conversing, and partly from a presage of the events which God was about to disclose to him, fell upon him. Note; The more we are abstracted from the objects of sense in all our worship, the better.
2nd, God’s revelation concerning Abram and his posterity. 1. His posterity. (1.) Their sufferings, sojourning, and captivity in AEgypt. Note; [1.] It is frequently best to know the worst. [2.] Our unsettled sojourning on the earth will make our rest in heaven the more welcome. [3.] We are all slaves, till the grace of God looses the bands of corruption. [4.] Suffering is more or less the portion of God’s children; it is thus they enter the kingdom. [5.] Though our sufferings upon earth were as long as Israel’s in AEgypt, nay, as many ages as days, the far more exceeding and eternal weight of glory would make them appear light afflictions, and but for a moment. (2.) Their return to the land of promise, after the days of their captivity, with great substance: God will enrich them under their sufferings, and at last bring them forth, laden with the spoil of their oppressers. Let the oppressors of God’s people, like the AEgyptians, know their day is coming. (3.) Two causes of their return are mentioned: [1.] The judgments of God upon Egypt, in the plagues which afterwards came upon them: his people’s quarrels are his own, and he will avenge them. [2.] The filling the measure of the iniquities of the Canaanites. God waits long and is kind. He strikes not, till incorrigible impiety makes patience useless.
2. Concerning Abram himself. Though he should not live to see his posterity’s triumphs, neither should he taste their affliction. A peaceful life, a good old age, an honourable sepulchre, and heaven, shall be his lot. Learn, (1.) It is a blessed thing to die in peace: this is the fruit of Abram’s faith. (2.) One of the comforts of death is to go to our fathers: to go to those dear relations, whether by nature or grace, who have fallen asleep in Christ before us, and to meet them in paradise. (3.) Old age is a blessing indeed, when the hoary head is found in the way of righteousness. (4.) The grave, to the sinner, is the land of captivity; to the believer, it is the gate which leads into the land of promise.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 15:16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites [is] not yet full.
Ver. 16. The iniquity of the Amorites, &c. ] A metaphor from a large vessel filled by drops; as elsewhere, from a harvest ready for the sickle, and from the vine ripe for the winepress. Pererius the Jesuit, writing upon this text, saith, If any marvel why England continueth to flourish, notwithstanding the cruel persecution of Catholics there (just execution of Catholics he should have said); I answer, Because their sin is not yet full. God grant it! Jer 28:6 Sed veniet tandem iniquitatis complementum , saith he. A true prophet, I fear me. That terrible text rings in mine ears, “An end is come, the end is come: it watcheth for thee; behold it is come, it is come.” Eze 7:6
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
fourth = Levi, Kohath, Amram, Moses; (or Levi), Jochebed (born in Egypt).
iniquity. Hebrew. ‘avon. See App-44.
not yet. Another mark of the corruption of the Canaanite nations through the Nephilim and Rephaim.
Fuente: Companion Bible Notes, Appendices and Graphics
in the: Exo 12:40
Amorites: 1Ki 21:26, 2Pe 3:8, 2Pe 3:9
not: Dan 8:23, Zec 5:5-11, Mat 23:32-35, 1Th 2:16
Reciprocal: Gen 13:13 – But the Gen 48:22 – Amorite Num 34:2 – is the land Deu 1:7 – the mount Deu 1:8 – which Deu 9:4 – for the wickedness Jos 10:5 – General 1Sa 15:18 – the sinners 2Sa 21:2 – the Amorites Ezr 9:1 – of the Canaanites Psa 79:8 – former iniquities Eze 16:3 – Amorite Joe 3:13 – for their Amo 2:9 – I the Zec 5:8 – This Act 7:6 – That Rom 4:10 – not in circumcision Rom 9:22 – fitted
Fuente: The Treasury of Scripture Knowledge
Gen 15:16. They shall come hither again Hither to the land of Canaan, wherein thou now art. The reason why they must not have the land of promise in possession till the fourth generation, is, because the iniquity of the Amorites was not yet full. The righteous God has determined that they shall not be cut off till they are arrived to such a pitch of wickedness; and therefore, till it come to that, the seed of Abram must be kept out of possession.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
15:16 But in the fourth generation they shall come hither again: for the {e} iniquity of the Amorites [is] not yet full.
(e) Though God tolerates the wicked for a time, yet his vengeance falls on them when the measure of their wickedness is full.
Fuente: Geneva Bible Notes
The Hebrew word translated "generation" really refers to a lifetime, which at this period in history was about 100 years. [Note: See W. F. Albright, The Biblical Period from Abraham to Ezra, p. 9; and Theological Workbook of the Old Testament, s.v., "dor," by Robert D. Culver, 1:186-87.] This seems a better explanation than that four literal generations are in view. The writer mentioned four literal generations in Exo 6:16-20 and Num 26:58-59, but there were quite evidently gaps in those genealogies. [Note: Kitchen, Ancient Orient . . ., p. 54.] "The Amorite" serves as a synecdoche for the ten Canaanite nations listed in Gen 15:19-20. A synecdoche is a figure of speech in which one part of a whole represents the whole, as here, or the whole represents a part.