Genesis: These Are The Generations (XXII)

A Birth, A Rivalry, And A Covenant (21:1-34)

Neal Pollard

We have constant reminders in the Bible that God keeps His promises, even ones that seem impossible or far-fetched. The chapter begins with the assertion that the Lord “took note” of Sarah, doing what He promised (1; 17:15-21; 18:10-14). The name “Isaac” (laughter) is fitting since both Abraham and Sarah laughed when they were first given the promise from God, but at his birth a different kind of laughter filled their home (6-7). There is abundant joy as this elderly couple welcome the son of promise into their family. Domestic tranquility does not last forever, though. The rivalry that first appeared between Sarah and Hagar has transferred to the next generation.

Ishmael mocks Isaac on the day he is weaned (9). Sarah makes the extraordinary demand that Abraham drive out Hagar and Ishmael, for whom he felt responsibility–especially for his first-born son. Yet, God assures Abraham that what Sarah wants is appropriate (12; Gal. 4:30) and that He will take care of them in the wilderness. He assures Abraham that Ishmael would father a nation, since he was his descendant (13). But “through Isaac [his] descendants would be named” (12).  

Undoubtedly, Hagar is not privy to this revelation Abraham received. She is left to cope with the frightening prospect of fending for herself and her teenage son with only the bread and water Abraham sends her away with (14). She wanders about and when the supplies run out, she braces for their deaths (15-16). They are helpless on their own, but God intervenes. 

I find several interesting parallels between what happens in this chapter with Hagar and Ishmael and what happens in the next chapter with Abraham and Isaac. First, both leave Beersheba at the command of God. Second, each time a son of Abraham faced seeming certain death. Third, neither time do we hear the child speak in protest or self-defense. Fourth, the angel of the Lord speaks in both cases to intervene. Fifth, God makes promises about the descendants of both sons. Finally, God opens the eyes of both parents to see what God provided, for Sarah a well of water and for Abraham a ram. 

God is with Hagar. He develops a life-preserving skill (archery) and his mother finds him a wife from their native Egypt. They live in the wilderness of Paran, a place we first encounter in the wars of Genesis 14:6. It is between Canaan and Egypt, northeast of Mt. Sinai. It will be the site of much of the wilderness wanderings in Numbers as well as the place David goes following Samuel’s death (1 Sam. 25:1ff). 

With the domestic issues settled and Abraham and Sarah fully focused on raising Isaac, a familiar face reemerges in their lives–Abimelech (22-33). He and his army commander can see how God is blessing everything Abraham had and did, and so they want there to be a covenant between the two clans. They swear peace between themselves, but Abraham has a complaint against Abimelech’s servants (25). They had seized the well of water Abraham’s servants were using. Abimelech, seemingly consistent with his character as revealed in Genesis, is totally unaware of such a breach and did not endorse it. Abraham shows great wisdom in gifting sheep and oxen and making a covenant with him (27). Additionally, he provides Abimelech seven ewe lambs, explaining to the puzzled king that they were a witness that he had dug the well at the place he calls Beersheba (“the well of the oath” or “swearing by seven lambs”). 

After Abimelech and Phicol return to the coastal area called here “the land of the Philistines” (32), Abraham plants a tamarisk tree there and worships “the Lord, the Everlasting God” (33). He resides for many days at what apparently was the northern end of Abimelech’s domain (Smith, 160). Abraham continues to do what he has been doing, publicly worshipping his God (12:8; 13:4). 

The table certainly seems set. They have the improbable son of promise. There is no domestic strife or competition between sons to distract the family. They are at peace with their neighbors. Life is good! How often do we encounter the calm before the storms of life, blissfully ignorant of impending crisis? Faith and spiritual strength are built in such times of peace and help us weather the storms that inevitably calm. We will see this more clearly when we turn the page to chapter 22. 

Painful, But Exhilarating

Neal Pollard

    On a particular occasion, I was listening to a great sermon on worship. It was interesting and, in a very real way, enjoyable.  But it was also forceful and convicting.  The longer he preached, the more the message kept penetrating and pricking my heart.  His sermon consisted of two points, that worship is an intentional meeting with God and, when we come, we must bring an offering.  That may sound somewhat plain, but it was powerful.

   Do not think that my view is that it is not a good sermon if your toes have not been crunched and you have not gone on a guilt trip.  I love feel good sermons on grace and heaven, the same as the next brother or sister.  However, as I listened to him preach that night, I thought of so many sermons by Camp, Clark, McCord, Winkler, Nichols, and others of their ilk.  The rich overflow from a man who has studied, prepared, and honed his ability to present gospel truths reaches into the heart of a hearer.  If we open our hearts during such sermons, we will be convicted by our shortcomings but motivated by the lesson to improve, grow, and increase what is good. 

   As he spoke about the “bucket,” I thought about the fact that more times than I want to admit I have come with an empty or nearly empty bucket.  But hearing him preach about it, I felt resolve to fill it up next time I meet God in worship.  In fact, that was what struck me most about his sermon.  The more I heard, the more I wanted to please, love, and obey my Lord.  It was painful, but exhilarating!

   In our dramatically consumer-centric culture, you and I must break out of such selfishness and humbly approach the Audience of worship and give our everything to please Him.  We need to come with our prayers, praise, thoughts, longings, meditation, money, and the like, urgently desiring to give and give some more to our great God!   That will do more than transform our worship.  It will change our very beings to the core! 

The Latest In Kathy’s Series…

52 Reasons to Love the Church

Genesis: These Are The Generations (XXI)

Abraham Deceives Abimelech (20:1-18)

Neal Pollard

God’s choice of people to carry out His plan is never solely based on merit. If so, who could He use? Noah had exceptional, extraordinary faith, but he also struggled with weakness. Abraham is renowned for his faith, but in Genesis 20 he is going to fall back into the same moral trap he had previously laid for himself. In fact, this chapter reveals a habitual failing on his part (12-13). Developing faith is not flawless or perfect, even as it grows and matures. Let’s notice five things in Abraham’s stumbling steps on his road of trusting God’s providence. 

The Deception (1-2). It seems like deja vu, a repeat of the circumstance with the Pharaoh in Egypt (12:11-13). Abraham has journeyed south, back near the border of Egypt. He encounters the king of Gerar, Abimelech, there, and he tells the king that Sarah is his sister. Taking Abraham’s word at face value, Abimelech “sent and took Sarah” (2) in order to make her his wife. 

The Dream (3-7). We know nothing of the man’s character until God comes to him in a dream. Abimelech could declare his blamelessness to God (4), his integrity of heart, and the innocence of his hands (5). God validates his claim and informs him that He had intervened to prevent sin in his interaction with Sarah (6). The heart of God’s message to Abimelech is to restore Sarah to Abraham, a prophet, to have him intervene on his behalf. There is also a warning concerning His wrath if the king disobeys (7). 

The Discussion (8-13). Abimelech’s first discussion is with all his servants, “greatly frightened” at their master’s news (8). There had to be no small amount of righteous indignation when the king addresses the patriarch, asking, “What have you done to us? And how have I sinned against you, that you have brought on me and on my kingdom a great sin?” (9a-b). Abraham receives a deserved, stinging rebuke (9c). The king also shows incredible empathy, wondering aloud what Abraham had experienced to resort to such tactics (10). The best Abraham could do is rationalize that he anticipated widespread unbelief and aggression wherever he went, and telling a half-truth (whole lie!) would keep his wife and himself safe (11-13). You wonder if Abraham could see the flimsiness of his excuse as he said it out loud. 

The Diplomacy (14-16). Abimelech believes what God says about his counterpart, and the offended shows great kindness and generosity to the offender. He endows Abraham with sheep, oxen, male servants, female servants, land, and 1000 pieces of silver. With this, he shows his integrity and character from beginning to end in this matter. 

The Devotion (17-18). The best thing Abraham did in this encounter was pray to God for the king of Gerar. In response, God opened the wombs of Abimelech’s household, wombs he had closed because of the appropriation of Sarah. While there was certainly a lesson for Abimelech to learn concerning the uniqueness and greatness of Jehovah (we will see this king not only in the next chapter, but in the next generation in an eerily similar situation with Isaac in chapter 26), was there also a lesson for Abraham? He had already shown so much faith in his life, going where God said go and believing what God promised. But, he had this blind spot in his faith. 

We should constantly evaluate our faith. Are there any blind spots? Maybe we trust Him in our relationships, but not in our finances. Maybe we are trying to seek Him first in so many areas, but we keep falling into the same bad habits or poor coping mechanisms in some area of struggle. This incident shows us God’s patience and special regard for His children, but it also reveals the need we have for letting our trials and temptations refine us and get us to a better spiritual place. We might occasionally be shamed by those outside of Christ who prove greater integrity than we show in a moment of weakness. That should drive us closer to God and make us trust Him more in subsequent trials! It appears to work that way for Abraham. 

Season 4, Episode 6

LIGHT OF THE WORLD

“House Rules For God’s Family” (1 Timothy 5)

Genesis: These Are The Generations (XX)

The Destruction Of Sodom And Gomorrah And Rescue Of Lot (19:1-38)

Neal Pollard

Back in the ’90s, I wrote an article entitled, “When Sodom Lived In Lot’s Family.” While I don’t have an electronic copy, the main points and content were adapted by another preacher and can be found here (click here). The thrust of the article was that not only did Sodom bring his family to live in Sodom, but subsequent events show that the influence of that wicked city lived in Lot, his wife, his daughters, and his sons-in-law.

As the chapter begins, Moses writes, “The two angels came to Sodom…” (1; see the discussion from chapter 18 on their likely identity). Lot apparently has gained influence, to be sitting at the gate of the city. Lot, like his uncle, sees something special and important about these city guests as he bows to the ground before them (1). Lot urges them to spend the night in his house, but the angels respond that they will spend the night in the square (2). That Lot knew the city was full of wickedness is implied in his stronger urging that they enter his house (3). Peter confirms this, writing that Lot, “while living among them, felt his righteous soul tormented day after day by their lawless deeds” (2 Pet. 2:8).

Sure enough, after the evening meal and at bedtime, all the men of the city come to Lot’s house and clamor for these men to come out to them “that we may have relations with them” (5). While some have tried to put a different spin on their demand, it is clearly homosexual desire. Both Testaments clearly place the practice of homosexuality in the category of sinful (Lev. 18:22; 20:13; Rom. 1:26-27; 1 Cor. 6:9-11). The very term “sodomy” takes its name from this city. Jude 7 says, “just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.” 

There is further confirmation that their desire is sexual in Lot’s response, offering up his daughters “who have not had relations with man” in place of the angels (8). They are angered at Lot’s rebuff and intend to take the men and Lot by force (9). The angels strike the aggressors with blindness and rescue Lot from them (10-11). They order Lot to gather any from his family that he can muster to flee, since the Lord was about to rain down destruction on these cities (12-13). Lot’s son-in-laws take his warning as a joke and do not leave (14). Despite the great wickedness of the city, including what they endured the night before, the compassionate Lord through the strong angels lead out Lot, his wife, and their daughters (15-16). 

So morally and emotionally compromised was Lot that he does not have the faith or moral strength to flee to the mountains, as the angels commanded. The angels allow them to escape to the little village of Zoar, stipulating only that they not look back at Sodom (17-20). As many of us learned in Sunday school as children, Lot’s wife disobeyed and looked back, “and she became a pillar of salt” (26). Jesus will use Lot and his wife as illustrations about the destruction of Jerusalem, that it will come on an ordinary day (Luke 17:29-30) and one must flee without looking back (Luke 17:31-32). The cities of the valley, from inhabitant down to vegetation, are utterly destroyed with fire and brimstone. 

Abraham looks down from the heights and witnesses God’s judgment (27-28). For Abraham’s sake, He delivers and preserves Lot and his daughters (29-30). But, their moral compass is so distorted (by their time in Sodom?) that the daughters concoct a plan to get their father drunk and commit incest with him (31-38). As the result, both become pregnant and bear sons. The eldest names her son Moab and the youngest names her son Ben-ammi (37-38). From this unrighteous union come the Moabites and Ammonites, nations that would be a thorn in the side of the Israelites. 

What a contrast of legacies! Abraham will be the father of many nations. Lot will be the father of wicked unbelievers. Abraham’s faith is getting stronger. Lot’s faith is weak and imperceptible. Lot disappears from the scene until the New Testament, a footnote in Abraham’s story. Abraham will become one of the heroes of the faithful, the epitome of righteousness. It was more than a choice of pastureland, but it is a contrast of hearts and lives. This chapter should motivate us to consider the spiritual legacy we are leaving with our families. Our decisions and our priorities not only effect our own spiritual fate, but also that of our spouse and children. We do well to revisit “the days of Lot” (Luke 17:30) and “remember Lot’s wife” (Luke 17:32). 

Handling Guilt

Cooper Dillingham

I want to talk about something that everyone has some experience with: guilt. I think it’s safe to say whether you’re a little kid sneaking cookies from the pantry, lying to a friend, or disappointing someone you care about, we’ve all felt guilt and shame. I know I’m not an exception. Not long ago, I went to a friend’s house. It was supposed to be a stay at home night with a few friends. At least that’s what I thought, and what my mom had signed off on. Little did my mom or I know, my friends had other plans in mind, and that chill night went out the window. I ended up driving around harmlessly with my friends. I ‘forgot’ to tell my mom that things had changed, or that I would even be leaving my friend’s house. I thought that if I acted normal it would be fine, and what my mom doesn’t know won’t hurt her, right?  But, I forgot about a minor detail. That little detail was that I had Life360 constantly giving my phone’s location to my mom. So, imagine her surprise when she looks at it, and sees me on the other side of the town when I was supposed to be at my friend’s house. I came home apologizing for breaking my mom’s trust, and lying to her. I learned my lesson, and luckily, my mom forgave me since it wasn’t as big of a deal as I thought it would be.

Sometimes in life we feel guilt or shame from our sins, and we think we  have wandered so far away from the path God wants us on that he’ll never take us back. But, God never gives up on you, and you can always get back on track. The first example that comes to mind is the parable of the Prodigal Son, which is found in Luke 15. We all know the story. The younger son wanted his inheritance early, which his father graciously granted him. It didn’t take long for the son to lose every last cent of his dad’s money, and he then found himself at a low point in his life. He had no choice but to go back home poor, dirty, and ashamed. He just knew his dad was going to be so mad at him, and if he was lucky, maybe his dad would let him come back as a servant . But look at verse 20 through 24 “And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.” You see the son made a lot of mistakes, but His biggest was underestimating the love his father had for him.

God has that same love for us, and Romans 5:8 reassures us of that, saying, “but God shows his love for us in that while we were still sinners, Christ died for us.” Turn with me, also, to 1 John 4 verse 16  ”So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him.“ God’s love for us is stronger than any mistake we could make. All that matters to God is that we trust him and are willing to follow his commandments.

When we take Christ on in baptism we are supposed to stop walking our own path and follow him.  If you disobey His commandments, you are denying Him, therefore you are separating yourself from him.  But, even though you may be temporarily lost, that does not mean you’ve lost your salvation. One great analogy that Hiram mentioned at a recent Bible study, was for us to imagine our Christian walk as a literal walk. Everyone starts in one place and with each step that you take forward you stay on the path of God. Many people think that when you disobey God’s word and you go off the path, that you’ve lost your salvation, and are away from God. What Hiram reminded us however, is much different. I was told that every wrong direction that we take in life is just us taking one step back. It isn’t getting off the path of Christianity, it’s just a slight mistake in this long walk of life. I know many times I’ve taken a step back in my faith.  In the  story of the prodigal son, he took several steps back and his father was still waiting for him to come home. Our Father waits for us too, just like my mom was waiting for me when I got home that night. 

Genesis: These Are The Generations (XIX)

The Twofold Mission Of The Three Men (19:1-33)

Neal Pollard

We cannot miss the opening phrase in this chapter–“the Lord appeared to him at the oaks of Mamre”–in connection with the events that follow. The entire episode constitutes a “theophany” (a visible appearance of God to humans) and helps us understand what transpires, including God’s difficult statement in verse 21. 

Abraham is camped at or near Hebron, a city that would have significance among his descendants for multiplied centuries. Sitting at his door, he sees three men approach (2). This appears to be the Angel of the Lord (seen by Hagar in chapter 16) accompanied by two angels (cf. 19:1; see vs. 13). We also do not know if Abraham immediately recognized one of them as being the Angel of the Lord, even though most translations capitalize “lord” (3). He otherwise does not seem to grasp until later that these are anything more than distinguished guests deserving of hospitality (3-8). It seems that through subsequent conversation Abraham is enlightened that these guests are divinely sent and that one of them is the Lord. 

That begins when these men turn the conversation to the subject of Sarah (9ff). They issue a promise that Sarah would have a son when the spokesman (the Angel of the Lord?) returned the next year. Sarah could hear this discussion from inside the tent, where she laughed at the thought of having relations and through that conceiving a child (10-12). The omniscience of the Lord is revealed in His knowing that Sarah laughed within herself (12;15). He appeals to His omnipotence, asking, “Is there anything too hard for the Lord?” (14). He reiterates the promise of a son (14b). The first mission, to promise Isaac, is completed. 

This heavenly entourage rise up and look toward Sodom (16). As they walk that direction, Abraham accompanies them. The Lord says to (presumably) the two angels (19:1), “Shall I hide from Abraham what I am about to do, since Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed?” (17-18). He contrasts the faithfulness of this chosen patriarch with the wickedness of the people of Sodom (19-20). Think about the confidence vested in Abraham to be a righteous father urging obedience contrasted with the weak and pitiful condition of Lot’s household (ch. 19). The sin of Sodom is exceedingly grave, but Abraham would do righteousness and justice.

This heavenly visitation (21) is not suggesting that the Lord will discover anything He did not know. He has already proven His omniscience. It is obviously accommodating. This is a mission of executing judgment, and He is about to go among the people of Sodom and Gomorrah in advance of His punishment. In this context, Abraham shows his compassion for his neighbors and the close relationship he had developed with God (23-32). He urges God not to destroy the righteous with the wicked, and the Lord shows Abraham the great extent of His patience and mercy. We are not told how many people lived in that valley, but if there were even ten righteous people among them He would not destroy it. The second mission, that of informing Abraham of the coming judgment on Sodom and Gomorrah, was accomplished. The two parties part company.

These two missions led in opposite directions. One meant life where none was expected. The other meant death where that was not expected. One would perpetuate righteousness while the other would exterminate wickedness. One would bring a life into existence which would lead to a Savior while the other would end life that was thoroughly immersed in impenitent sin. The same Lord was in control of it all, demonstrating the perfect balance of His flawless character. For the obedient, this meant blessing. For the disobedient, this meant destruction. 

Bee Amazed

Brent Pollard

In 1929, a German chronobiologist named Ingeborg Beling conducted experiments where she trained honeybees to come out of their hives at a specific time to collect sugar water. These experiments demonstrated that bees have an accurate and consistent memory of time, but only within a 24-hour cycle. Other researchers conducted experiments in dark, temperature-controlled rooms and even 180 meters underground in a salt mine to eliminate external cues such as sunlight, warmth, humidity, and air ionization. Despite these circumstances, bees maintained their timekeeping skills.

Chronobiologists conducted various tests to examine the circadian rhythms of bees. These tests included raising bees in specialized incubators, altering their metabolism with chemicals, and exposing them to near-freezing temperatures. Despite these disruptive conditions, cooling only delayed the bees’ 24-hour rhythm by 3-6 hours. The most convincing evidence came from an experiment where bees were trained in Paris and transported to New York. The bees experienced jet lag while searching for food around Central European Time. Still, they gradually adjusted to the Eastern Time Zone by resetting their internal clocks using the sun, similar to humans. Thus, bees can tell time. 

According to the study, despite having tiny brains, bees possess higher cognitive abilities than previously believed. They can measure short intervals ranging from 6 to 36 seconds and potentially manage multiple timings simultaneously. However, the exact mechanism by which bees keep time is still unknown. Several hypotheses have been proposed, including counting heartbeats, observing temperature cycles in the hive, or having an innate sense of time passing. This discovery has significant implications for understanding the complex cognitive functions of bees and other insects. It also opens up new avenues for research into the cognitive abilities of small-brained species.

The discovery of such incredible abilities within these tiny creatures creates a striking contrast that reminds us of Carl Gustav Boberg’s experience. After a storm, the serene beauty and birds singing contrasted sharply with the previous chaos. It made Boberg reflect on the wonders of creation and the power of God, which eventually inspired him to write the verses of “How Great Thou Art.”

In the same way that we have discovered the honeybee’s sophisticated sense of time, it leads us to question the level of intelligence and cognitive capacity of animals. This discovery encourages us to appreciate the intricacies we can find in even the smallest creatures, just like how Boberg contemplated the wonders of creation and the omnipotence of God after the storm. As we continue to uncover the mysteries of nature, it makes us wonder about the other remarkable abilities possessed by the creatures around us. How often do we disregard the extraordinary while striving to comprehend the world, and how might these revelations inspire us to consider the grander mysteries of existence?

Paul’s words to the Romans (1.18–23) explain that the Gentiles were unrighteous because they rejected God’s testimony about Himself in nature. This scriptural perspective reminds us that the marvels of the natural world, as uncovered by scientific inquiry, can also be a testament to something greater than ourselves. When we explore the intricacies of nature, from the tiniest bee to the vast cosmos, Paul’s words about eternal power and divine nature face us, pointing us toward an ever-present nature that is waiting to be discovered and revered.

Combining science and spirituality leads to a deeper understanding of the world’s complexities. Whether we look through a microscope, read a hymn, or study scripture, each perspective offers a unique insight into the vastness of our world. As we stand at the intersection of knowledge and wonder, we can echo the sentiment expressed by Boberg in “How Great Thou Art” and continue to be inspired by the wonders of nature and divinity.

Genesis: These Are The Generations (XVIII)

God’s Covenant With Abram (17:1-27)

Neal Pollard

Sometimes a chapter makes its emphasis very clear through such means as the repetition of words. In Genesis 17, that word is “covenant.” We come across it 13 times in these 27 verses. Most frequently, God is speaking and calls it “My covenant.” It is repeatedly called the “everlasting covenant” or simply “the covenant.”

A covenant is a “treaty, compact, i.e., an agreement between two parties” (Swanson, np). Addressing the specific covenant here in Genesis 17, Kyle Hughes says, “This Hebrew word is used to refer to the imposition of an obligation upon someone. God’s covenant (bĕrît) with Abraham stipulates that Abraham and his male descendants be circumcised (mûl; Gen 17:10). God speaks of circumcision as an “everlasting covenant (bĕrît; Gen 17:13)”; circumcision is the means by which one becomes a member of the people with whom God has established his covenant” (Magnum, Lexham Theo. Wdbk, np).

This covenant came with blessings (2-8,15-16). Before God shares what He wants from Abram, He tells him what He will do for him. There are multiple blessings, but all spring from God’s lead statement: “I will multiply you exceedingly” (2). What did this entail? Making him exceedingly fruitful (6), making nations of him (6), bringing kings of him (6), blessing his descendants (7-8), and giving them the land of Canaan as a possession (8). No wonder 99-year-old Abram (1,24) fell on his face (3) as God disclosed these incredible promises.  God had been blessing Abram and delivering him, and now He has even more in store for him. He will bless the barren Sarah similarly (15-16). May I suggest that we serve the same God? Since early in our marriage, Kathy and I have loved and leaned on an old hymn that reminds us: “The Lord has been mindful of me, He blesses and blesses again; My God is the God of the living, how excellent is His name!”

This covenant came with transformation (5,15). As part of this covenant, God was giving them a new name. “Abram” (“exalted father”) would now be called “Abraham” (“father of a multitude”)(5). “Sarai” would now be called “Sarah” (“queen”)(15). The new names reflected not only blessings, but also exaltation. God was elevating their status as part of what He brought to the agreement. No wonder New Testament writers use Abraham as an illustration of what God has done most perfectly through Christ, elevating our status when we are in His Son (Rom. 4; Gal. 3; Jas. 2). In Christ, we are given a new and glorious name that reflects our blessings (Isa. 62:2; Acts 11:26). 

This covenant came with expectations (9-14, 23-27). A covenant demands participation from both parties. So, God tells Abraham what he must do to receive the blessings. Generically put, he and his descendants were to keep the covenant. Specifically, the males were to be circumcised. It applied to him, his children, and his further descendants. The stipulation would be males must be circumcised the eighth day. But Abraham would undergo this surgery at 99, Ishmael at 13 (26), and all the men of his household at whatever ages they were (27). Under Christ, the nature of the circumcision has changed. It is a circumcision for both male and female, but a figurative rather than a literal one. Paul writes about those in Christ, saying, “in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead” (Col. 2:11-12). The “old man” who served sin is cut off, as we keep seeking those things above (Col. 3:1ff).

This covenant came with divine power (17-22). Understandably, Abraham is wrestling with believing this promise. He fell on his face, laughed, and reasoned within himself that it was hard to accept that he and Sarah could have children at their age (17). He asks God if Ishmael could be the answer (18). While God will bless Ishmael (20), He says, “But My covenant I will establish with Isaac, whom Sarah will bear to you at this season next year” (21). 

We began our exploration of Abraham’s life by saying his faith was developing. This is a crucial stage of development. We are not told how he felt in Genesis 17, but inspired New Testament writers reveals this about his faith in God’s power. Paul says, “In hope against hope he believed, so that he might become a father of many nations according to that which had been spoken, ‘So shall your descendants be.’ Without becoming weak in faith he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah’s womb; yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God, and being fully assured that what God had promised, He was able also to perform. Therefore it was also credited to him as righteousness” (Rom. 4:18-22). This contains a blessing and an example for us, too, if we imitate his faith (Rom. 4:23-25). 

“I Am He”

Carl Pollard

Jesus describes Himself in many ways throughout the Gospels. Each name further explains His love, care, protection, judgment, and attitude towards us. There is one name He used that caused quite an uprising in His earthly ministry. However before we dive into the New Testament, we must start at the beginning. 

Exodus 3. 

Here we read that Moses was shepherding his father-in-law’s flock. He takes the herd to Horeb, the mountain of God. While he is there with the animals he notices a bush engulfed in flames, but the bush wasn’t consumed by the fire. Moses goes closer to investigate, and he hears a voice from the bush call his name. This voice is the voice of God and He had a job for Moses to do. 

He had heard the cries of His people in Egyptian captivity, and verse 10 He tells Moses to deliver them from the hand of Pharaoh. Moses isn’t too thrilled with his new task, but pay special attention to the next few verses: Exodus 3:13–14 says, “Then Moses said to God, “Behold, I am going to the sons of Israel, and I will say to them, ‘The God of your fathers has sent me to you.’ Now they may say to me, ‘What is His name?’ What shall I say to them?” God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’ ” 

When God revealed Himself to Moses, He identified Himself as “I AM.” These two words summarize God’s nature. He is the only: 

  • Uncreated
  • Eternal 
  • Always-existing Being. 

He is the I AM because He just is. He exists in all power and majesty, He has no timeline, no beginning, no end. He is I AM. No one else is like Him. Well, maybe someone is…

Seven times in the gospel of John, Jesus used the name “I Am” while claiming to possess certain attributes of God. For the Jews, numbers had special meaning. Seven is quite possibly the most important. In Hebrew numerology the number 7 represents completion or perfection. God created the world in 6 days, and rested on the seventh. The Jewish week had 7 days. Shabbat occurred every seven days. Noah brought 7 pairs of clean animals on the ark. The number Seven is the most important symbolic number in the Hebrew Bible. It conveys wholeness, perfection and for the Jew it came to represent holiness. 

It could be a coincidence, but I do think it’s interesting that Jesus says “I AM” 7 times in the gospel of John. He is God in the flesh, He came to make us complete, and whole. 

He came to make us holy. Seven times, He says, “I AM.” With that in mind, let’s look at the last time He says this. 

John 18

Jesus has just finished a lengthy discussion with His apostles at the last supper. He goes to the garden where He knows that He will be arrested. 

Verse 3 tells us, “So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them.“ 

Look at the very next verse, “When Jesus said to them, ‘I am he,’ they drew back and fell to the ground.” This claim is made as a blatant show of divine power. A band of heavily armed men have shown up to arrest Jesus. Jesus asks who they were there for, and they respond “Jesus of Nazareth.” 

His self-identification in verse 6 does something incredible. Every last Pharisee, Roman soldier, and chief priest stumbled back and fell to the ground when Jesus spoke the words “I AM HE.” At His spoken word, these men are blown back. 

It’s interesting that this same apostle wrote later of the power of the LOGOS. 

So why did John record this? They came to arrest Jesus with weapons. Christ was clear that He knew what would happen, and He chose to cooperate with God’s plan. This moment highlights His sovereignty, reminding everyone that nothing happens to Him which is beyond His own control. 

He WILLINGLY gave Himself because no man can destroy the I AM. But the I AM can sacrifice Himself.

Genesis: These Are The Generations (XVII)

A Presumptuous Decision (16:1-16)

Neal Pollard

It is very possible that Hagar was a consequence of Abram’s decision to go down to Egypt to escape drought, where he deceived the Pharaoh and was given livestock and servants (12:16). If she came into his house through Abram’s weakness, she becomes the center of domestic drama through Sarai’s weakness. Genesis 16 tells us that Sarai “conceived” the plan to raise up children through Hagar, her handmaid, and she pitches this idea to Abram (1-2). 

This practice of a wife giving her maid to her husband is admittedly a difficult thing for most of us to grasp, but it was apparently common in the Patriarchal Age as demonstrated by Leah and Rachel (ch. 30). Typically, the child born of the union was thought to be credited to the wife. Here, Sarai defended her rationalizing by blaming God. She said, “The Lord has prevented me from bearing children” (2). Scripture does not indicate this, but simply that she was barren (11:30).

Things changed after the union of Abram and Hagar was successful. Hagar despises Sarai in a way that was transparent to Abram’s wife (4). While Sarai takes the blame for the horribly misguided choice (5), she pressures Abram to do something about it. Abram leaves it to Sarai to handle, and she treats Hagar so harshly that the Egyptian flees (6). Interestingly, her name is Semitic and means “to flee” (TWOT, 206). 

That is exactly what Hagar does. The angel of the Lord finds her by a spring of water in the wilderness (7). It seems indisputably clear that the angel of the Lord here is a theophany (physical manifestation of God, NP). This is not merely an angel, but God Himself. I agree with good men, such as Roy Lanier, Sr., and Wayne Jackson, that this is even more than a manifestation of God. This is the preincarnate (before becoming flesh) Son of God (see https://christiancourier.com/articles/a-brief-study-of-the-angel-of-jehovah and Timeless Trinity). How do we know that Hagar encounters God here?

  • He approaches her as God approaches Adam and Eve in the garden (3:9).
  • His promise to her is delivered with the weight of God, as when He issues promises to Abraham in chapter 15.
  • Moses calls this Being “Lord” (13a).
  • Hagar calls this Being “You are a God who sees” (13).
  • She marvels that she did not die, since she saw Him (13b).
  • The name given to the well where she encountered Him signifies Deity (14).

The angel of the Lord issues promises and prophesy concerning the son to be born to her. He tells her what to name the child (Ishmael) and why–“because the Lord has given heed to your affliction” (11). He foretells the contentious nature of Ishmael and his descendants, and indicates where they would settle (12). 

Abram must have believed that God spoke to Hagar since he names the child Ishmael (15). We are also informed that Abram is 86 at the time of the boy’s birth. Ishmael will become a teenager before God’s seed promise will be fulfilled. As we will see, this will cause more strife.

What a reminder that we add trouble to our lives when we make decisions without consulting God or when we take matters into our own hands. When God has revealed His will, our only response should be to wait and trust. We cannot anticipate the trouble we will bring into our lives and the lives of others when we insist on pursuing our own agenda. Yet, even when we falter, the faithful God not only sees but He foresees. The faithfulness of God persists even when we waver in our faithfulness (2 Tim. 2:13). 

Jesus Is Better (II)

Gary Pollard

Humans have a tendency to project their own weaknesses onto others. We are all guilty of this. Sometimes that carries over to our prayers — can Jesus forgive me, even with how I’ve failed him over and over? Sometimes we find it hard to forgive others, so we may assume Jesus feels the same when we beg his forgiveness. We’re only forgiven to the extent that we forgive others, but it seems we (that includes me) project our human weakness onto Jesus. 

Jesus is still human, but perfect. He’s human, but at God’s right hand. He’s human, so he understands and feels for our weakness. “We have a better high priest, one who understands our weakness, even though he never sinned.” Jesus gets it! It must’ve been a miserable few decades in a constant war with himself. He was tempted every single way that we are, but never made a mistake. 

How many people do you know who are tempted by everything? Most of us have a few weaknesses, and those are hard enough to manage. But imagine being tempted by every single thing that had ever or would ever tempt a human! Jesus understands, even though he never sinned. That’s our perfect high priest! He can say to the father, “I understand how difficult [your temptation here] is to face.” 

Jesus is better because he knows what we go through, he’s experienced it all, and he never once made a mistake. He didn’t do that to make us feel inadequate — though we are all inadequate by ourselves — but to help us when we fall. Jesus is better because he’s a high priest who can empathize with every human on the planet, and he lives to do just that for us! 

Genesis: These Are The Generations (XVI)

God Points Abram To The Future (15:1-21)

Neal Pollard

I like the way James Smith puts it, that in Abraham’s life there is a pattern of consolation following crisis (The Pentateuch, 129). How often has that been true in your life and mine? Paul reminded the church in Corinth that God comforts us in all our afflictions (2 Cor. 1:3-7)! Aren’t you thankful? With the battle won, God speaks to Abram. What He has to tell this man of faith is dramatic, and God is equal to the occasion speaking to Abram first in a vision (1-11) followed by a dream (12-16). Whether the promise of verses 18-21 were spoken as part of the dream or otherwise, there is incredible news delivered through incredible means. All of it involves either the near or distant future, promised fueled by the integrity and power of God.

First, God foretells a coming child (1-6). Even as God promises Abram reward, this man ties that assurance to an heir. He had no direct blood descendant (2-3), yet God says that one would come forth from his body and be his heir (4). Coupled with this fantastic pledge, God directs Abram to His starry skies and uses it as an illustration of how numerous his descendants would be (5). 

One of the most powerful statements God ever made about any man is made concerning Abraham’s reaction to this. The first use of “believe” in all the Bible describes what this man regarding God’s promise. New Testament writers, Paul and James, will repeatedly quote Genesis 15:6 to show that we are justified by faith rather than works of the law (Rom. 4:3, 20-22; Gal. 3:6; Jas. 2:23). Trusting that God would do what He said, as unlikely as it seemed, was counted to Abram as righteousness. 

Then, God foretells the coming bondage and exodus (7-14). After reminding Abram of where He had brought him from (7) and what He had brought him to (7), Abram wants to know how he would know that this land promise would come true (8). In response, God tells Abram to offer sacrifice (9-11). After sunset, a deep sleep falls on Abram along with terror and great darkness (12). Having his rapt attention, God predicts the sojourn in Egypt down to the nature (enslaved), the time (400 years), the reprisal (“I will judge the nation they serve”), and the parting reward (his descendants would “come out with many possessions”)(13-14). 

From this moment to the call of Moses is in excess of 400 years! Imagine God appearing to the leadership of Jamestown, shortly after 350 of its 1200 citizens were killed by the Powhatan and freshly named capitol of a newly formed British royal colony, and telling them that their descendants would be free of foreign rule, a sovereign nation from their coast all the way across the continent to another sea, traversed by trains, planes, and automobiles, 330-plus million strong. That’s our timeline! Truly, God sees the end as if it were the beginning (Isa. 46:10). 

Also, God foretells Abram’s happy ending (15). For all the struggle his descendants would have, things would be different in this man’s own life. God assures him, “As for you, you shall go to your fathers in peace; you will be buried at a good old age.” 

Further, God foretells a coming conquering (16-21). Not only does God show the incredible foreknowledge only Deity could possess, He shows incredible forbearance like only He could show. When God looked at the Amorites, He saw their iniquity. But His long-suffering would continue another 400 years before He exacted punishment on them. Had they turned from their sin, surely God would have spared them (Lev. 18:24-28). As it was, Abram’s descendants would eventually make it from Egypt to Canaan, where they would receive the promised land and conquer its inhabitants. It was sealed by Abram’s sacrifice and God’s covenant (17-18).

Think about God’s foreknowledge in our lives today. He knows the physical and financial details of our future. He knows the emotional and social details of our future.  He knows the spiritual details of our future. He does not determine them, but He is at work in our lives. We know that He desires for it to be well with us ultimately (2 Pet. 3:9), even if there are rocky roads and uphill climbs between here and there. He has “granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust” (2 Pet. 1:4). If we choose to believe these promises and act on our faith, it will be credited to us for righteousness. Not only do we benefit from the promises God makes to Abram (Gal. 3:26-29), we benefit from the ones He’s made to us. 

From Judges To Kings

(TOP FIVE TAKEAWAYS)

Dale Pollard

God had established the Judges to rule Israel rather than a king which was typical for other nations during that period. God grants their request to have a king even though this kind of leadership was bound to fail. Despite the fact that God told them how they ought to govern themselves, the people caved to peer pressure from surrounding nations. God handed those free moral agents of Israel a shovel and they began to dig.

With that context in mind, here’s a portion of Samuel’s final words to a people who’ve just made a poor decision to reject God’s guidance. 

“Then Samuel called on the Lord, and that same day the Lord sent thunder and rain. So all the people stood in awe of the Lord and of Samuel.

19 The people all said to Samuel, “Pray to the Lord your God for your servants so that we will not die, for we have added to all our other sins the evil of asking for a king.”

20 “Do not be afraid,” Samuel replied. “You have done all this evil; yet do not turn away from the Lord, but serve the Lord with all your heart. 21 Do not turn away after useless idols. They can do you no good, nor can they rescue you, because they are useless. 22 For the sake of his great name the Lord will not reject his people, because the Lord was pleased to make you his own. 23 As for me, far be it from me that I should sin against the Lord by failing to pray for you. And I will teach you the way that is good and right. 24 But be sure to fear the Lord and serve him faithfully with all your heart; consider what great things he has done for you. 25 Yet if you persist in doing evil, both you and your king will perish.”
I Samuel 12.18-25

TOP FIVE TAKEAWAYS 

  1. There’s a needed message for the church today. We should never let our previous sins hold us back from pressing forward. Samuel tells the children of Israel not to let the evil in their recent past keep them down— but he doesn’t pretend as if they hadn’t sinned against God. 
  2. There’s hope. Samuel tells the people that God is quick to forgive. He still is!
  3. There’s a reminder to be selfless in prayer. It’s interesting that Samuel says that his failure to pray for God’s people would be a sinful thing for him to do. 
  4. There’s a glimpse of God’s power. Samuel tells the people to fear the Lord AND remember what He’s done for them. God could have wiped them out. He clearly had the power as He demonstrated a portion of it over nature in the beginning of this section. 
  5. There’s a warning— motivated by love. It was true for the children of Israel and it’s true for us today. If we persist in doing evil, we will perish. 

Genesis: These Are The Generations (XV)

War And (The King Of) Peace (14:1-24)

Neal Pollard

Genesis 14 is more than a Sunday morning Scripture-reader’s nightmare (though the first ten verses would intimate the most golden-tongued!). We are introduced to an obscure, enigmatic character whom David and the writer of Hebrews will compare to Christ. However, what is the background of this King of Salem and his important encounter with Abram?

There is a local war around the Salt Sea, “four kings against five” (9). The cause of the conflict is the rebellion of the kings of the valley (Sodom, Gomorrah, Admah, Zeboiim, and Bela) against Chedorlaomer, who had conquered all the nations in the region–the Rephaim, the Zuzim, the Emim, the Horites, the Amalekites, and the Amorites (4-7). The confederation of the valley kings “arrayed for battle against” Chedorlaomer and his allies (1) “in the valley of Siddim” (8). The kings of Sodom and Gomorrah, Bera and Birsha, died in the tarpits of Siddim as they fled from the invaders’ army, and the rest of the army of the five kings fled to the hill country (10).

Chedorlaomer and his allies plunder all the goods of Sodom and Gomorrah and take Lot, the women, and the people of his house along with his possessions (11-12,16). An escapee tells Abram what happens, and the patriarch musters his allies and his own personal army to get his nephew and his house back safely (13-15). He has a battle plan, dividing his forces and attacking at night, and they defeat the invader in what is modern-day Syria (15-16). On multiple occasions, I have visited the ruins at Dan and have seen the so-called “Abraham Gate.” It dates back at least as far as Abraham’s day, almost 2000 years before Christ. 

(My photo of the “Abraham Gate,” March 2018)

After rescuing Lot and his house and goods, Abram is met by a priest named Melchizedek (18). The Holy Spirit, through the author of Hebrews, uses Genesis 14:17-20 and Psalm 119:4, and this one incident with Abraham to drive home an incredibly powerful point. Jesus is a High Priest, not like the Levites who descended from Aaron, but like this obscure figure, Melchizedek. 

The Bible uses a literary device called an antitype. “From the Greek antitupos, which occurs in Heb. 9:24 and 1 Pet. 3:21, where the AV translates it ‘figure.’ An antitype is the substance of which a type is the shadow, or the fulfilment of that which the type foreshadowed” (Cairns, Alan. Dictionary of Theological Terms 2002: 33). The antitype is always the greater; the type is always lesser and represents in some way the greater. So, Melchizedek is a type of Christ. He himself was greater than the Levitical priesthood in the ways we read in Hebrews 7, but the specific attributes we read about Melchizedek in this chapter are more fully and greatly found in Jesus.

What are the specific types? 

  • His position (18; Heb. 7:1). He is the king and priest of the Most High God. As king, he is king of righteousness and king of peace (2). 
  • His preeminence (20; Heb. 7:2,4-5). Abraham paid tithes to Melchizedek, signifying the greater prominence of the priest over the patriarch.
  • His perpetuity (Psa. 110:4; Heb. 7:3). “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually.” None of Melchizedek’s ancestors or descendants filled this role, so in that way “he remains a priest perpetually.”
  • His purpose (19; Heb. 7:6-7). Melchizedek blessed the one who had the promises, an indication of his greater position and authority.
  • His precursory place (Heb. 7:8-11). Melchizedek lived many generations before Aaron, through whom the Levitical priesthood descended. Aaron was still in “Abraham’s loins,” meaning that Abraham did not have children yet. Much later, he would sire Isaac, who beget Jacob, etc., until finally Aaron was born through this genealogy.

In the way that Melchizedek served as greater than Levi, Jesus more fully and greatly serves as greater than Levi. If it were a math problem, we would say Levi < Melchizedek < Christ. Obviously, then, Levi < Christ. The writer of Hebrews, in chapter seven, draws some conclusions about this type of Christ. Because Christ is the antitype of Melchizedek,

  • It makes sense that perfection comes from His priesthood rather than the Levitical priesthood of Judaism (11).
  • There needed to be a change of laws (from Moses’ to Christ’s)(12).
  • It is right that this greater High Priest comes from a different tribe in which none had or could have served as priest (13-14).
  • Christ serves as priest “not on the basis of a law of physical requirement, but according to the power of an indestructible life” (15-17).
  • He sets aside the old law and brings in a better hope (18-19).
  • He was appointed High Priest by means of the oath of God (20-21).
  • He has become the guarantee of a better covenant (22). 
  • He does not die, but continues forever as High Priest (23-24).
  • He is able to save forever those who draw near to God through Him (25-28). 

It is this last truth, concerning His salvation, where the author draws out several incredible points for our consideration. It is the crescendo of his “Melchizedek argument.” His work is unparalleled–He always makes intercession for us (25). His character is unparalleled–He is holy, innocent, undefiled, separated from sinners and exalted above the heavens (26). His sacrifice and offering is perfect (27). His oath is unparalleled–He is a Son, made perfect forever (28).

Of all the ways the writer establishes the superiority of Christ over all rivals, this one is the most interesting to me. It shows the masterful way God weaves events and Scripture together. The writer of Hebrews is making the point that the Levitical priesthood has been replaced by something better. Why would you exchange the superior for the inferior? 

After this encounter, which seems relatively insignificant until David and the writer of Hebrews later expound upon it, Abram refuses to enrich himself by the unsavory people of Sodom. The new King of Sodom only wants the people, but offers Abram to keep all the returned spoils from Chadorlaomer. Abram will have no part in that, taking only provisions necessary for the completed battle. Abram will continue to rely on God’s promises to take care of his needs, and he parts company with the king of this wicked domain. 

(Picture taken on March 10, 2018, running at the Dead Sea with Keith Kasarjian)

This week’s reason is one of my favorites!

52 Reasons to Love the Church

Heaven Or Not?

Neal Pollard

I have been seeing this 15-second commercial on TV recently. It is a picture of the sky above the clouds and the words, “When you die, are you going to heaven or not? You can know for sure. Heaven or not.net.” 

Purchasing commercial time is very expensive. Someone is dedicated, and the subject matter could not be more important! As an ’80s song put it, we are living in a material world. Many do not think deeply enough about what happens after this life. A website dedicated to the very subject had me hopeful.

Visiting the website, I was impressed with the number of Scriptures used and the effort to use the Bible for every single point made. They cover the biblical explanation for our origin, the reliability of Scripture, the problem of sin, the sacrifice of Christ, and the need of salvation. I say biblical because they cite Scripture in each of these subject areas.

Please believe me when I say that I want to endorse and commend this website. I do not know who is behind it, other than the site “God Life,” a well-put-together website full of resources. But there were at least two erroneous statements made which contradict what the Bible teaches.

First, they claim that we are born with sin. Introducing the problem of sin, they write, “That makes it (heaven, NP) a problem for us…because we sin. It is our heritage. We are born with it.” We are born into a sinful world. Eventually, every one of us make the choice to sin. Their next statement, Romans 3:23, is correct. But it is different to say that “all have sinned” and that we are all born with sin. Ezekiel 18:4,20 state the truth that the son does not “bear the punishment of the father’s iniquity.” Teaching that we are born in sin is communicating the false idea that we inherit Adam’s sin. We surely inherit a fallen world because of his choice (Rom. 5:12), but as surely do not inherit his guilt. Our guilt comes through our own accountability. A newborn or small child is not accountable.

Second, their suggested remedy for addressing our sin problem in order to go to heaven is one of the most egregious religious errors formulated by religious people: “the sinner’s prayer.” They urge the reader to pray, “Dear God…I know I have sinned against you. Please forgive me.
I receive Jesus…your only Son…right now as Savior of my life…having died to pay for my sins.
Thank you for forgiving my sins…and for my new life.I pray this prayer in Jesus’ holy name, Amen!” 

They are right to say that going to heaven means “you have to receive God’s gift of forgiveness and acceptance,” but wrong to suggest something that we have no biblical teaching or example for. The very first time Jesus was preached and the listeners asked what they should do, Peter could have given the counsel in the paragraph above. But he did not. He called for repentance and baptism (Acts 2:38), and those who gladly received the word did just that (Act 2:41). Please consider Mark 16:16, John 3:3-5, Acts 22:16, Romans 6:1-4, Galatians 3:26-27, Ephesians 4:4-6, Colossians 2:12, Titus 3:5, and 1 Peter 3:21. 

All these passages show us that receiving God’s gift of forgiveness and acceptance goes beyond saying a prayer. It requires doing what people did in the first-century, when the gospel began to be preached and people first sought to do what they were taught. We need biblical example and teaching to adequately answer these sincere people’s powerful question. 

Genesis: These Are The Generations (XIV)

Lot And Abram Separate (13:1-18)

Neal Pollard

If you grew up going to Sunday School, this may be one of the lessons you learned as a child. The kernel I remember is that Abram gave Lot the first choice of land and Lot chose the one that looked better; that would cost him, but God would richly bless Abram. As I recall, the takeaway for us preschoolers was not to be selfish and trust that God will take care of us. Not bad, sister Gober!

But, keeping with the context of the call of Abram, perhaps we can glean even more. Let us examine how they got to this point and what significance it has on the overall objective given to Abram.

First, we see Abram’s prosperity (1-4). As we saw, the Pharaoh unwittingly adds to his resources when he thought he was wooing a potential wife. But with all Abram brought and accumulated, it amounted to him being “very rich in livestock, in silver and in gold” (2). He has left Egypt and returned to Bethel, where he had formerly built an altar (3-4; 12:8). 

Second, we see Abram’s piety (4b). Abram was an altar-builder (12:8; 13:4,18; 22:9). No doubt, he influenced his son, Isaac, who would also become an altar-builder (26:25). Abram repeatedly found it necessary, in arriving at some significant point, to call on the name of the Lord. While his faith is still developing, he understands the uniqueness and power of Jehovah. It drives him to his knees in worship. 

Third, we see Abram’s problem (5-7). Sometimes, we refer to “good problems”–dilemmas that grow out of otherwise positive circumstances. That is what happens on this part of the journey (cf. 36:7). Lot and Abram both had so much flocks, herds, and tents that “the land could not sustain them while dwelling together” (6). There was strife between the men’s herdsmen (7), and perhaps it threatened the peace between them (8). Sometimes, growth and progress create problems that would not exist in periods of decline and difficulty.

Fourth, we see Abram’s proposal (8-13). Choosing unity over plenty, Abram proposes that they separate with all their goods and possessions so that each could sustain and provide for their own (8-9). For him, the overriding concern was, “we are brothers” (8). Abram tells Lot that whichever way he chose, he would then chose the other way (9). Lot looked down on the valley of the Jordan and saw well-watered plains “like the garden of the Lord” (10). Lot took all he had with him and went east to the land of Canaan in the cities of the valley (12). There is foreboding in Moses’ summation of Lot’s destination, first alluding to the coming destruction of Sodom and Gomorrah (10) and the little city of Zoar where Lot and his daughters will flee during that destruction (10). Second, there is the startling statement: “Now the men of Sodom were wicked exceedingly and sinners against the Lord” (13).

Finally, we see Abram’s prospects (14-18). The Lord appears to Abram and tells him to look in every direction. God promises to give all the land he could see to his descendants, offspring that would be as prevalent as the dust of the earth (16). He tells Abram to walk the land and survey it, with the promise, “I will give it to you” (17). Abram takes his household and belongings and camps in Hebron, where he promptly builds a place of worship (18). 

God is blessing this man of faith, who, in turn, is remembering God and following the ways of God in his dealings with others. God rewards His proper prioritizing, and sees fit to use him in furthering His plans and intentions. God uses faithful, selfless people to accomplish His will. May we have a heart of wisdom which approaches life’s decisions, big and small, with the sole motivation of loving God wholeheartedly and loving our neighbors as ourselves. Out of this drive, we will be people God partners with to do great things to His glory! 

Genesis: These Are The Generations (XIII)

Stumbling In The Face Of Blessings (12:1-20)

Neal Pollard

How important is Abram to the subsequent narrative of the entire Old Testament? From creation to the flood is at least 1656 years, and it is covered in six chapters. Abram’s lifespan is 175 years (25:7), and it is covered in 15 chapters (ch. 11-25)! In the first full chapter, this chapter, we see the development of Abram’s faith.

To say “development” is to point out that it needed to grow and mature. As this chapter and even later circumstances show, Abram wrestles with fear and anxiety when facing intimidation. Yet, God foresaw what his faith could become and chose this man to father the nation through whom His Son would come. 

A Commission (1,4-6,8-10). Let’s not dismiss the greatness of Abram’s faith to receive and obey such an incredible charge, a call to leave his homeland for a distant land (1). The commendation of Scripture is, “So Abram went forth as the Lord had spoken to him” (4a). He was 75 years old, and while he would live another century he was at best middle-aged! Abram collected his apparently considerable possessions and the people of his household and traveled toward Canaan. The trek recorded here covers hundreds of miles, with Abram first going northeast well into modern-day Syria before heading southwest into the heart of what would become Israel. However, Abram goes on his own much further south into Egypt because of famine (10). This would prove a stumbling block in his journey of faith.

A Commitment (2-3, 7). God binds Himself with an incredible promise to Abram that requires divine ability to fulfill. There are several components to this promise:

  • I will make of you a great nation (2).
  • I will bless you (2).
  • I will make your name great (2).
  • I will bless those who bless you (3).
  • I will curse those who curse you (3).
  • In you all the families of the earth will be blessed (3).
  • To your descendants I will give this land (7).

As you can see, there are seven parts to what God promises Abram. Eventually, God will fulfill every one of them even though some would be long after this patriarch’s death. While we see obedient faith on this man’s part, we also see grace and mercy on God’s part through each stage of this mission.

A Concern (11-14). Perhaps it was a lapse of faith that caused Abram to head into Egypt for famine relief (there is no record of God telling him to go down there). His confidence is certainly shaken once he and Sarai get into this pagan territory. Knowing his wife’s beauty, Abram coaches her to mislead any who inquire about her by telling them he was her brother rather than her husband. Technically, they are half-siblings (20:12), but that was not the nature of their relationship. Sure enough, his concern was well-founded. The Egyptians, seeing Sarai, found her “very beautiful” (14).

A Compromise (15-20). Abram’s faith failed him in Egypt. By his influence, Sarai sells the lie. Because of it, Pharaoh takes her into his house (15) and gifts Abram with much livestock and servants (16). The Lord strike’s the pharaoh’s house with plagues, leading him to confront Abram (17-18). Not only did Abram deceive, but he also brought suffering on others and was the proper subject of rebuke from this pagan ruler. Pharaoh says, ““What is this you have done to me? Why did you not tell me that she was your wife? Why did you say, ‘She is my sister,’ so that I took her for my wife? Now then, here is your wife, take her and go” (18-19). God’s providence is still with Abram and Sarai, as they are allowed to leave unharmed and with increased goods (20). God shows grace and favor even when His people fell short.

While these words are written worlds away from where we are today, I think about some unmistakable parallels to our circumstances today. We have been given a commission (Mat. 28:18-19), one requiring faith on our part to follow. Yet, with that comes a divine commitment of help and His presence (Mat. 28:20). We are going out as sheep among wolves (Mat. 10:16), and being frightened and intimidated in carrying out our mission is an ever-present concern (1 Pet. 3:14-15). What we cannot do is compromise our faith! God is counting on us to faithfully represent Him to the world. However, isn’t it wonderful that God extends His grace and mercy when we do fail? This is not a license to give up and stop pursuing our mission! Abram doesn’t stop. Let us be thankful for God’s patience and faithfulness, even when we are not at our best. We can still be people of faith, even if we stumble along the narrow road.