Gênesis 15
Leon Morris · Citado em PreceptAustin
Gênesis 15
Morris - This may be intended as a round number, the more precise value being 430 years (Exodus 12:40). (Following note on Exodus 12:41). These 430 years of "sojourning" in Egypt (Exodus 12:40) seems to conflict with the statement by God to Abraham that his seed would be a stranger in a land that would "afflict them four hundred years" (Genesis 15:13) and the similar statement by Stephen (Acts 7:6). These amounts are not just round numbers. Note the stress on "the selfsame day." Varied interpretations have been offered for the discrepancy of the thirty years but the most appropriate seems the inference that the first thirty years in Egypt (seventeen years before Jacob died, thirteen years after his death) were years of favor under Pharaoh, but when the new king arose "which knew not Joseph" (Exodus 1:8), then the Israelites were soon resented and persecuted, and eventually enslaved, remaining in disfavor for exactly 400 years. W A Criswell - In this strategic revelation Abram learned of God's plan for the Egyptian bondage of "four hundred years" (an approximate figure -- cf. Ex. 12:40). This revelation is a thematic stitch sewing the Book of Genesis to the rest of the Pentateuch.
Gênesis 15
Morris comments - This was the Lord's way of constraining the Egyptians to repay the Israelites for the slave labor from which they had benefited for so long. The word "lent" could better be rendered "gave" and, in the previous verse, "asked" could be "borrowed." Genesis 15:15 "As for you, you shall go to your fathers in peace; you will be buried at a good old age. And thou (KJV): Ge 25:8 Nu 20:24 27:13 Jud 2:10 Job 5:26 Ec 12:7 Ac 13:36 in peace (KJV): 2Ch 34:28 Ps 37:37 Isa 57:1,2 Da 12:13 Mt 22:32 Heb 6:13-19 Heb 11:13-16 buried (KJV): Ge 23:4,19 25:8,9 35:29 49:29,31 50:13 Ec 6:3 Jer 8:1,2 good (KJV): Ge 25:7,8 1Ch 23:1 29:28 Job 5:26 42:17 See Multiple Resources on Genesis 15 - Commentaries, Sermons, Devotionals Genesis 15:7-21 - Assurance - Steven Cole Genesis 15:7-21 - S Lewis Johnson As for you, you shall go to your fathers in peace: This is a euphemistic way of speaking about death, analogous to the NT description of a believer's death as "falling asleep" (in the arms of Jesus). So writers feel this word to Abram may include the promise of life after death as well (Ge 25:8, 35:29, 49:33). Abram was a righteous man (Ge 15:6), as described by Isaiah... The righteous man perishes, and no man takes it to heart; And devout men are taken away, while no one understands. For the righteous man is taken away from evil, He enters into peace; They rest in their beds, Each one who walked in his upright way. (Isaiah 57:1; 2) The book of Daniel ends with a promise to Daniel which is similar to that given to Abram... But as for you, go your way to the end; then you will enter into rest and rise again for your allotted portion (cp Abram's great reward - Ge 15:1-note) at the end of the age.” (Daniel 12:13 ) Peace (07965)(shalom from salam/salem/shalam = remain whole and enjoy fine health [1Ki 7:51, Neh 6:18]) signifies a sense of well-being and harmony both within and without, a wholeness, healthiness, soundness, tranquility, prosperity, fullness, absence of agitation or discord, a state of calm without anxiety or stress. The root meaning of shalom is to be whole or sound and this leads to translations that speak of completeness, wholeness, well-being, welfare and peace. Shalom also includes the idea of vigor and vitality in all dimensions of life. In short, shalom speaks of holistic ("holy") health for our souls and spirits.
Gênesis 15
Morris comments " It is not absolutely certain whether the 430 year term mentioned in the Abrahamic covenant begins with the coming of Abraham into Canaan or the descent of the children of Israel into Egypt. The former seems indicated by Galatians 3:16,17 in which case the "sojourning" mentioned in Exodus 12:40 and the "affliction" of Genesis 15:13 would apply to their total experience in both Canaan and Egypt. If this is the case, then the actual sojourn in Egypt would be only 215 years (the time of Abram's entry into Canaan to the birth of Isaac was 25 years; Isaac was 60 years old at Jacob's birth; and Jacob was 130 years old when he and his children migrated to Egypt, a total of 215 years--see Genesis 12:4; 21:5; 25:26; 47:9). The "fourth generation" consisted of men whose great-grandfathers had been among the seventy Israelites who entered Egypt. Even if the children of Israel actually stayed 400 years in Egypt, the life span in those days was still around 100 or more (Moses died at 120), so it would have easily been possible for people of the fourth generation still to be living at the time of the exodus. There is also the problem of whether 215 years could have been enough time for the Israelite population to grow from about seventy to about two million. Although this seems unlikely, it would have been possible if the average family size had been about eight children (remember that Jacob himself had twelve) and the average life span still about 100 years, with parents living to see their great-grandchildren grow to maturity. In contrast, consider the notes at Exodus 6:16 and 12:41." Notice that comparing fourth generation with 400 years in Ge 15:13 would make the average life span of a generation 100 years, Abraham's age when he had his first child Isaac (Ge 21:5). This length of time (100 years) as "defining" a generation is not at all unreasonable given the ages of other contemporaneous figures - Jacob 147 years old (Ge 47:28); Joseph lived to be 110 (Ge 50:22, 26); and Moses lived to be 120 (Dt 34:7). For - Always pause to ponder this helpful term of explanation. What is Moses explaining in this context? THE LONGSUFFERING OF GOD WILL GIVE WAY TO THE JUSTICE OF GOD For the iniquity of the Amorite is not yet complete: These pagan inhabitants of Canaan must eventually be exterminated. But God often allows evil to run its course, sometimes to the seeming detriment of His people, before He judges it. He is longsuffering, not willing that any should perish—even the depraved Amorites (2 Pe 3:9). He also allows evil to come to fruition so that the awful consequences of wickedness can be clear to all. Thus His wrath is demonstrated to be completely righteous (cp Ro 3:26). In a sense, the Lord was granting a stay of execution for the peoples of Canaan (Ge 12:5). Iniquity (05771)('avon from verb 'avah = to bend, twist, distort) describes the iniquity, evil, punishment or guilt which is associated with a twisting of the standard or deviation from it. Since there is a deliberate twisting or perverting, 'avon describes sin that is particularly evil. It may also describe the punishment or disaster that befalls those who practice wickedness. 'Avon also describes a conscious twisting or distorting as implied by the fact that David says "I kept myself from my iniquity." (2Sa 22:24) Israel made a choice to return to the sins of her ancestors (Jer. 11:10; 13:22). The punishment that goes with this deliberate act as a consequence is indicated by the word also (Ge 4:13; Isa 53:11). This word for sin can also indicate the guilt that results from the act of sin as implied in Moses' prayer in Nu 14:19. In Pr 5:22 Solomon warns (and sadly failed to heed his own warning - see 1Ki 11:1-11) of the captivating power of 'avon - "His own iniquities ('avon) will capture (Heb - lakad = catch in a net, trap or pit, figuratively of entrapment of men caught in snares laid by enemies as in Jer 5:26; 18:22; Ps 35:8; Lxx translates lakad with verb agreuo used in " hunting or fishing = to take, catch; figuratively of taking advantage of someone in an unguarded moment, seeking to catch them in a mistake, try to get them to make a wrong statement as in Mk 12.13) the wicked, and he will be held (Heb = tamak = basic idea = "grasping securely"!) with the cords of his sin (chattat/chattath)." Avon is the Hebrew word which most distinctly unites sins of all kinds with their penal consequences. Avon is not only the iniquity but can also indicate the guilt that results from the act. Avon is translated in the Lxx with hamartia which literally conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." Ryrie adds that sin "is not only a negative idea but includes the positive idea of hitting some wrong mark." Matthew Henry on the iniquity full... (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, 19. See Matthew 23:32; Dt. 32:34. Albert
Gênesis 15
Morris - Although this is the first time God's promises to Abram are actually called a covenant, its terms merely confirm and clarify the initial promise in Genesis 12:7. Its ultimate fulfillment is yet future, although it received a precursive and token fulfillment under Solomon (1 Kings 8:65) and possibly Jeroboam II (2 Kings 14:25). The IVP Bible Background Commentary - Second-millennium Hittite texts use a similar procedure for purification, while some first-millennium Aramaic treaties use such a ritual for placing a curse on any violation of the treaty. Texts from Mari and Alalakh feature the killing of animals as part of the ceremony of making a treaty. Walking through this sacrificial pathway could be seen as a symbolic action enacting both the covenant's promise of land and a curse on the one who violates the promise.....The firepot is made of earthenware and could be of various sizes. It functioned as an oven principally for baking, including the baking of grain offerings (Leviticus 2:4). The torch could certainly be used to provide light, but it is also used in military contexts or to speak of God's judgment (Zech. 12:6). Mesopotamian rituals of this period usually featured a sacred torch and censer in the initiation of rites, particularly nocturnal rites of purification. Purification would be accomplished by the torch and censer being moved alongside of someone or something. While in Mesopotamia the torch and oven represented particular deities, here they represent Yahweh, perhaps as the purifier. This would be one of many instances where the Lord used familiar concepts and motifs to reveal himself. David Baron explains: According to the ancient Eastern manner of making a covenant, both the contracting parties passed through the divided pieces of the slain animals, thus symbolically attesting that they pledged their very lives to the fulfillment of the engagement they made (see Jer. 34:18,19). Now in Genesis 15, God alone, whose presence was symbolized by the smoking furnace and lamp of fire, passed through the midst of the pieces of the slain animals, while Abram was simply a spectator of this wonderful exhibition of God's free grace (Quoted in Believer's Bible Commentary) Rod Mattoon - The fire and lamp are manifestations of God. The smoking furnace could have been a type of the tribulation to come in Egypt and the burning lamp a type of God's presence with them (Deut. 4:20). In India, the burning lamp or fire is still used to confirm a covenant. Fire is considered to be a witness of their covenant and if they break it, fire will be their destruction. In the ancient world, an oven or smoking firepot and a torch were two elements connected with sacrificial ritual. Notice that it was God's presence that passed between the animals. This covenant was solely based upon God's promise to Abram. (Ibid) W H Griffith-Thomas - VI. The Making of the Covenant (Ge 15:17-21).—After the revelation of God's will comes the Divine assurance in the form of a covenant. The symbolical action is noteworthy (Ge 15:17). A cylindrical fire-pot and a fiery torch combined to symbolise and express the Divine presence (Exod. 19), and in condescension to Abraham and his experience this symbol of the Divine presence passed along the pathway made between the birds and the animals, thus ratifying the covenant and giving God's servant a Divine guarantee. Then comes a special assurance (Ge 15:18-21). God now reveals to His servant the precise limits of the land promised to him. It seems pretty clear that the two rivers referred to must be the Nile and the Euphrates, thus giving those complete boundaries of the Holy Land which have never yet been fully realised. (Cf. 1 Kings 4:21; 2 Chron. 9:26.) God's promises still await their perfect fulfilment, for His covenant with Abraham is absolutely unconditional, and will be realised in His own time. The study of the Divine covenants of the Bible is full of the profoundest interest: (1) With Noah, (2) with Abraham, (3) with Moses and Israel, (4) the New Covenant. Each has its own characteristic features and elements; and only one, the Mosaic, is conditional, a covenant of works. The other three are covenants 'all of grace.' Consider now the meaning and message of this Covenant. 1. The Divine Action.—It is noteworthy that God only passed through the pieces, and not Abraham as well. This clearly shows that a Divine covenant is not a mutual agreement on equal terms between two parties, but a Divine promise assured and ratified by means of a visible pledge of its fulfilment. This at once takes the Divine covenant out of the category of all similar human agreements. It is divinely one-sided. God promises, God gives, God assures (Heb. 6:17). 2. The Human Attitude.—What, then, is man's part in this covenant? Simply that of a recipient. God gives; Abraham takes. 'What shall I render unto the Lord?... I will take' (Ps. 116:12, 13). The attitude of the believer in response to this covenant of grace is fourfold: (1) A feeling of deep gratitude, (2) a response of whole-hearted trust, (3) an expression of hearty thanksgiving, (4) a life of loyal obedience. (Genesis 15:7-21 The Confirmation of Faith) F B