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Chapter 6

The Starting Point of the Four Generations

Another important issue in the study of the fulfillment of the prophecy in Genesis 15:16 is the question about when the four generations begin. There are two major approaches among the scholars. The most prominent is the viewpoint that the four generations begin from the time when Abraham’s descendants (the sons of Jacob) entered Egypt. The other viewpoint is that the generations begin from Abraham.

1. The Viewpoint that Four Generations Are Counted from the Time When Abraham’s Descendants Settled in Egypt

Genesis 15:16 states, “Then in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete.” Some theologians, such as James Montgomery Boice, assert that the pronoun “they” in Genesis 15:16 refers only to Abraham’s “descendants who entered Egypt.”5 They hold that Jacob’s sons who moved to Egypt were the first generation, and Moses was the fourth generation (Exod 6:16–20; 1 Chr 6:1–3). They construct the four generations as Levi, Kohath, Amram, and Moses. Other theologians, such as Peter S. Ruckman6 and H. L. Willmington,7 also support this view that the four generations are those from the time of Levi to Moses. Somewhat similarly, S. R. Driver interprets that the four generations begin with Joseph (not Levi, his brother) and continues to Moses.8

However, the number of generations between Levi and Moses is actually more than four, and thus the view that the four generations begin with Levi is inaccurate. Many generations were omitted in the generations from Levi to Moses.9 According to the interpretation of Numbers 1 in The Grand Bible Commentary, we can deduce that there were six to seven generations between Kohath and Moses’ father Amram, who appear in Exodus 6:16–20 and 1 Chronicles 6:1–3.10

The Bible shows that Levi had already fathered Kohath when he arrived in the land of Egypt with his father, Jacob (Gen 46:8, 11). Kohath died in Egypt at the age of 133 (Exod 6:18). Moses was born 80 years prior to the exodus (Exod 7:7), and the amount of time that the Israelites dwelled in Egypt was 430 years (Exod 12:40–41). Subtracting Kohath’s longevity of 133 years and Moses’ age of 80 years at the time of exodus from the Israelites’ 430 years of dwelling in Egypt leaves a gap of 217 years, even if we assume that Kohath was at least one year old when he entered Egypt (430 – 133 – 80 = 217). Since Kohath’s son Amram lived 137 years (Exod 6:20), it is impossible for Amram to have been the only generation that lived during the 217 years. Consequently, there must have been many more generations that lived between Kohath and Moses (besides Amram), but they have been omitted.

In contrast, all of the generations in the genealogy of Joshua were recorded without omission. This genealogy records 12 generations between Jacob and Joshua (cf. “Abraham’s Genealogy,” see p. 313).

In light of the facts above, it becomes evident that calculating the “four generations” from the time when Abraham’s descendants entered Egypt is simply not in accordance with the Bible.

2. The Viewpoint that Four Generations Are Counted from Abraham

In order to solve this problem, we need to examine closely the actual scene of Genesis 15. Through the text in which God spoke to Abraham, we can clearly understand how He revealed the details of the covenant of the torch and with whom the four generations begin.

According to Genesis 15:12–16, God spoke of four things when the sun was going down and a deep sleep had fallen upon Abraham.

• First, Abraham’s descendants would become strangers in a land that is not theirs and would be enslaved and oppressed for 400 years (v. 13).

• Second, God would judge the nation whom they were to serve, and they would come out with many possessions (v. 14).

• Third, Abraham would live to a good old age and return to his fathers in peace (v. 15).

• Fourth, Abraham’s descendants would return to the land in the fourth generation (v. 16).

After God had told Abraham that his descendants would become strangers in a foreign land where they were to be enslaved and oppressed for 400 years (Gen 15:13), God went on to say that He would judge that land, and Abraham’s descendants would come out with many possessions after 400 years (Gen 15:14).

God spoke of all that would happen from the time when Abraham’s descendants first moved to Egypt until the time of their exodus; He spoke of each stage: from the beginning of their lives under slavery, during slavery, and their departure from Egypt. Then, God changed the focus back to Abraham who was receiving the revelation at the time. After speaking of the dismal future of Abraham’s descendants, God returned His focus directly to Abraham and blessed him with longevity saying, “And as for you, you shall go to your fathers in peace; you shall be buried at a good old age” (Gen 15:15).

Immediately following this, God said, “Then in the fourth generation they shall return here” (Gen 15:16). The pronoun “they” in this verse refers to the descendants of Abraham, the receiver of the revelation. Thus, according to the context of this passage, it is correct to consider Abraham as the starting point of the four generations.

The association between the first part of Genesis 15:16, “Then in the fourth generation they shall return here…,” and the latter part of the same verse, “…for the iniquity of the Amorites is not yet complete,” further confirms this interpretation.

In Hebrew, the word yet in the latter part of Genesis 15:16 is means “here” and “now,” and means “as far as” or “even to.” The Amorites were in sin even during the time when Abraham was receiving this revelation, but the state of their iniquity was not yet complete. In the future, when the iniquity of the Amorites becomes complete, the descendants of Abraham will possess the land of Canaan. This would happen in the “fourth generation,” which begins with Abraham since he is the one who received the promise at the time.

The conjunction for, which connects the first and second clauses of Genesis 15:16, is also a clue that the four generations begin with Abraham. In Hebrew, the word for is a conjunction that leads to the explanation of the cause, indicating the closeness of the two clauses it is connecting. If the judgment that the iniquity of the Amorites is not yet complete is referenced to Abraham, who is presently speaking with God, then it is correct for God’s statement, “in the fourth generation they will return,” to be calculated in reference to Abraham’s time.

Accordingly, the most accurate view that fully coincides with the original biblical text is that the four generations begin with Abraham, who received the revelation, and not from the time the Israelites entered Egypt. The covenant of the torch that God gave to Abraham and his descendants must be fulfilled because it is the Word of God (Isa 55:10–11; Matt 5:18; Luke 21:33). If the beginning of the four generations is Abraham, then it is also important to find out who are properly considered the second, third, and fourth generations. In His search for a king, God recognized David, the youngest son of Jesse. Yet, David was not even considered good enough to be king by his own father. People look at the outward appearance, but God searches the heart (1 Sam 16:7).

God sees faith in people (Matt 9:2; Mark 2:5; Luke 5:20) and delights in it (Heb 11:6). Thus, all the men related to the four generations—the ones who fulfill the Divine covenant—must have been men of faith after God’s own heart (1 Sam 13:14; Acts 13:22). These four generations were to be extraordinary generations that would accomplish God’s administration in the history of redemption.