Tag: Bible

Genesis: These Are The Generations (XXVIII)

Sibling Rivalry (27:1-46)

Neal Pollard

In the narrative of Jacob and Esau, the events of Genesis 27 are the ones best-known by Bible students. It reveals a character study in this order: Isaac, Rebekah, Jacob, and Esau. It paints a picture of dysfunction, a remarkable truth given how God works through this family to accomplish His eternal purpose. 

Isaac: Limited Vision (1-4)

Isaac is described as old and in the dark concerning the day of his death. He wants to give a blessing to Esau, so he urges him to go kill some game and prepare it for him so his soul would be stirred. Kenneth Mathews could be right when he opines, “Isaac’s blindness functions at the metaphorical level for the man’s spiritual condition when he preferred Esau for his tasty cuisine” (NAC, Vol. 1B, 427). But his literal visual impairment plays a key role in the events of this chapter. 

Rebekah: Biased Intrusion (5-17)

Rebekah overhears Isaac’s request and plots against her eldest son with her youngest son. She constructs the plan and prompts Jacob to follow it. Jacob expresses his qualms and hesitation about being found out, but Rebekah says, “Your curse be on me, my son; only obey my voice, and go, get them for me” (13). Notice she asks Jacob to steal the blessing for her! How many times have parents used their children as pawns for their selfish desires? She deceives as much as Jacob, devising his disguise and cooking the food. It was not her place to “butt in,” but she did.

Jacob: Premeditated Deception (18-30)

Jacob goes in wearing hairy garments and carrying the food to his father. He lies and tells his father he is Esau. Despite how quickly he had returned and how his voice was not disguised, because he felt like Esau and brought the game Isaac asked for he gave the blessing to Jacob. Isaac asked him a second time if he was Esau (24), and again Jacob lies. After feeling and smelling Jacob, convinced that he is Esau, he says, “Now may God give you of the dew of heaven, And of the fatness of the earth, And an abundance of grain and new wine; May peoples serve you, And nations bow down to you; Be master of your brothers, And may your mother’s sons bow down to you. Cursed be those who curse you, And blessed be those who bless you” (28-29). Jacob beats a hasty retreat.

Esau: Unrighteous Indignation (31-46)

On the heels of Jacob’s departure, Esau returns. Both figure out quickly that Jacob had stolen Esau’s blessing. Isaac trembled violently (33) and Esau cries “with an exceedingly great and bitter cry” (34). He finds out that he cannot receive the “firstborn” blessing. Despair begins to turn to derision and displeasure as Esau says, “Is he not rightly named Jacob, for he has supplanted me these two times? He took away my birthright, and behold, now he has taken away my blessing” (36). Isaac cannot extend the blessing, but can only say, “By your sword you shall live, And your brother you shall serve; But it shall come about when you become restless, That you will break his yoke from your neck” (40). Esau bore a grudge against Jacob (41) and planned to kill him (42). He was full of fury and anger (44-45).

Of course, God was at work through this situation. In His sovereignty, God chose to bring about the seed promise through Jacob rather than Esau. As Paul later observes, “And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, ‘The older will serve the younger.’ Just as it is written, ‘Jacob I loved, but Esau I hated.’ What shall we say then? There is no injustice with God, is there? May it never be. For He says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it does not depend on the man who wills or the man who runs, but on God who has mercy” (Rom. 9:10-16).

We may struggle to reconcile such choice with the consummate fairness and perfection of God’s character, but the explanation is there in Paul’s discussion. Jacob did not earn this favor. God put the emphasis on His call and His will. He is the One (the only one) who has the right to exert His purpose and plan to achieve His desired outcome. He did not interfere with the free will of either boy, but knowing their inclinations and foreknowing their choices worked through them to achieve His objective. Ultimately, that would mean the salvation of the world by bringing His Son into it through the nation that would spring from Jacob. 

“God Is So Good”

Neal Pollard

You might notice over your heading of Psalm 107 that it begins “Book Five.” You also do not see David’s name over this psalm. There may be clues pointing to this being one of the later psalms, even after Babylonian Captivity (1-3). Many believe this was a song sung by Jewish pilgrims who sang it on their way to Jerusalem for one of the major feast days. It is full of parallelism, where the writer says the same thing two similar ways (nearly every verse contains this, except 3,12,26,34,37, and 40). 

But as we pay attention to its structure, it looks like it contains four main “strophes” (poetic stanzas).  Each strophe ends with the same chorus or refrain: “Let them give thanks to the Lord for His lovingkindness, and for His wonders to the sons of men” (8,15,21,31). It covers the full range of human distress and problems and God’s gracious response. We struggle, God delivers, and for that we should always be thankful! Truly, God is so good!

GOD IS GOOD WHEN WE WANDER (4-9)

Historically, we would think of the wilderness wandering or even being scattered by captivity. But this seems bigger than just one occasion. Whether we wander by sin, wander because of struggles and distresses, God is still so good to be our beacon and compass. He will help us find our way home, which should fill our hearts with gratitude. He can lead us back from any and every direction we have gone. 

GOD IS GOOD WHEN WE ARE OPPRESSED (10-16)

Sometimes our struggle is not of our own making and choosing. Sometimes, though, it is the result of our rebellion. Either way, when we face darkness and death, chains and misery, He brings us out and breaks us free. No one has to stay in spiritual prison. God offers freedom. That should draw our gratitude, He’s so good! 

GOD IS GOOD WHEN WE ARE HURTING (17-22)

He writes of afflictions and distresses, again some of which are self-inflicted and others which are brought upon us. It doesn’t matter which way it happens, God can heal our wounds. His word is medicine and He is the Great Physician. There is salvation and deliverance. 

GOD IS GOOD WHEN WE ARE IN DANGER (23-32)

Perhaps one of the most graphic illustrations of danger is of being storm-tossed at sea. Stormy winds and waves threaten to capsize us and expose us to the deep. We may at times feel like we’re hanging on by a thread, in desperation. 

This psalm makes me think of the hymn, “Does Jesus Care?” The writer brings up four different scenarios where we hurt or struggle, and we are reminded of how much He cares! There’s a good chance you are struggling right now or you have just been through struggle or are about to go through it. Please remember the goodness of God and His ability to help you through it.  But He hushes the winds and stills the storms. God is so good! 

The writer closes by speaking of all the ways God turns chaos into calm (33-43). He may not have mentioned your specific trial in this psalm, but he covered it. Remember, no matter what you face, He will bless you and help you through it all! No doubt, it will make you sing, “God is so good!”

Genesis: These Are The Generations (XXVII)

Isaac Travels Familiar Ground (26:1-34)

Neal Pollard

This chapter records three major incidents in the life of Isaac, and it most clearly reveals the character, the ups and downs on this man than any other in Scripture. The content of Genesis 26 can be divided geographically, with his sojourn in Gerar (1-16), his settlement in the valley of Gerar (17-22), and finally his move to Beersheba (23-35). Something significant happens in each location.

GERAR

According to Genesis 24:62 and 25:11, Isaac lived in Beer-lahai-roi from before his marriage to Rebekah all the way up to the time of the famine recorded in Genesis 26:1. This forced Isaac and his family to move in search of food. They came to Gerar (1), where they would have a familiar encounter.  Given the passage of time, we have to assume that “Abimelech” was a title rather than a personal name. Almost a century of time has passed from Abraham’s contact with Abimelech (20:1ff) and this incident. I think Kenneth Mathews explanation is best, that “the name “Abimelech,” meaning ‘my father is king,’ may be a throne name among the rulers at Gerar, as in Egypt’s practice of ‘pharaoh'” (NAC, Vol. 1B, 403). 

He arrives in the same place, encounters a ruler with the same name, is forced to go for the same reason (famine), and makes the same foolish decision as the father. While the events of chapter 20 occurred before his birth, Isaac responds to his crisis of faith strikingly similar to Abraham. Isn’t it interesting that his deception of Abimelech followed the Lord’s appearance and promise to Isaac (2-5). Isaac arrives in Gerar having heard the direction to avoid Egypt and the assurance that He would multiply his descendants, give him this land, and bless all nations through his seed.

“Beautiful” Rebekah (7; 24:16) caught the eye of the locals. Fearful, Isaac traded the same lie his father did concerning his wife by saying she was his sister. This ruse went on for “a long time” (8) until Abimelech witnessed an interaction between Isaac and Rebekah that revealed unmistakably that they were not brother and sister (8). As Abimelech had done with Abraham, Isaac is reprimanded for his deception (10) but also protected from harm (11). Isaac prospers “a hundredfold” that year, blessed by God abundantly (12-14). This did not sit well with the envious Philistines, who in spite filled all his father’s wells with earth (15). 

Abimelech recognizes how God is blessing Isaac, and the Philistine king suggests this powerful man leave their city (16). So, in Gerar we see the grace and generosity of God even with a man struggling with his faith and character. We see the integrity of God, keeping the promise He made to Abraham and reiterating it with Isaac. We see the purpose of God, equipping Isaac for what is to come through the man’s prosperity and power. 

THE VALLEY

Isaac hoped to avoid turmoil and conflict by descending into the valley below Gerar. He re-digs the wells his father had dug and the Philistines had later stopped up (18). Twice, Isaac’s servants dig wells only to have them contested by the locals who claimed the water should be theirs (19-21). Isaac named those wells “contention” and “enmity.” Finally, they dig a well in a completely different area of the valley. This one was not contested, and Isaac named it “Rehoboth” (“broad places”), declaring, “At last the Lord has made room for us, and we will be fruitful in the land” (22). 

This incident in Isaac’s life reveals a strength of character all too rare in the world. He pursued peace, even in the face of aggression. The Philistines goaded him by stopping up his wells, so he leaves them. The inhabitants of the valley contest not one but two of the wells his servants went to the effort to dig, but Isaac peacefully withdraws and eventually digs a well which is uncontested. The late Wendell Winkler once remarked, “He practiced the Sermon On The Mount many hundreds of years before it was given (Matt. 5:38-48). 

BEERSHEBA

Here, Isaac imitates his father’s faith. God appears to Isaac at the place where his father made a covenant with Abimelech and instituted public worship (21:31-33). Now, Isaac is going to enter into covenant with Abimelech after instituting public worship in the same village (25). Abimelech experiences a change of heard regarding Isaac, no doubt swayed by the way God was blessing this patriarch (26-29). They feast together, make oaths to one another, and as icing on the cake his servants find water there. They call the well “Shibah” (“seven” or “full”). 

Do you see an interesting parallel in how this chapter ends with how our own lives can go? Life is definitely going Isaac’s way, spiritually, socially, and materially. He has gained a hard-fought peace with his powerful neighbors. He is worshipping the right God in the right way and is growing and maturing his faith. His financial portfolio is exploding! However, he is battling domestic issues with a son who brings them grief (35). As long as we are in this fallen world, we will be on some sort of roller coaster. Joy will often and regularly be dampened by heartache and disappointment. What Adam and Eve lost in Eden will not be restored on this earth or in this life! We can be faithful overcomers, but we cannot avoid the proverbial wisdom of Job that “man, who is born of woman, is short-lived and full of turmoil” (14:1). 

Genesis: These Are The Generations (XXVI)

The Generations Of Ishmael And Isaac (25:1-34)

Neal Pollard

Genesis: These Are The Generations

The Generations Of Ishmael And Isaac (25:1-34)

Neal Pollard

Here at what we might consider the halfway point of the book of Genesis we read about the death of Abraham. Before his death, he remarried. Her name was Keturah, and she bore him six sons (2). Everybody remembers Ishmael and Isaac, but what about Zimran and Jokshan and Medan and Midian and Ishbak and Shuah (2)? Moses gives a short genealogical record of his descendants through Keturah. It is clear that Abraham became the father of many nations.

It also appears that Keturah is considered a “concubine” alongside Hagar in the inspired record, given the statement in verse six. Whether he had other concubines we do not know. But an impressive table of nations emanates from Abraham’s lineage, which James Smith reveals in one of his trusty charts:

We will see many of these peoples and nations later in Scripture.

Abraham dies an old man (175) and satisfied with life, and he is buried by Ishmael and Isaac alongside his wife in the cave of Machpelah (7-10). The focus now turns to Isaac (11), but only after Moses gives a genealogical account of Ishmael’s descendants (25:12-18). Note at the end of this record, when speaking of their settling to the east and south, that the text says, “he settled in defiance of all his relative” (18b). That entire verse shows the beginning of the fulfillment of Genesis 16:12. Watching current events, we would concur that this Scripture continues to be fulfilled today by Ishmael’s descendants!

Pursuing his examination of the seed promise given to Abraham, Moses is moved to rivet his attention on Isaac. We’re told Isaac’s age (40) at the time of his marriage to Rebekah (v. 20). They would be married 20 years before they have children (26). We’re told that Rebekah is an Aramean (20). Aram (or, Paddanaram) is approximately in the area of modern-day Damascus, Syria. We will see the Arameans intersect with the Jews throughout Old Testament history from Balak (Num. 23:7) to David’s subjugation of them (2 Sam. 8:6) to Ahab’s war with them (1 Ki. 22:1ff). 

History will repeat itself with Isaac and Rebekah experiencing some of what his parents went through. While her struggle is condensed into only one verse, Rebekah was barren (21). Isaac intercedes for her, and she becomes pregnant with twins (21-22). She has a difficult pregnancy! The Lord appears to her, explaining, “Two nations are in your womb; And two peoples will be separated from your body; And one people shall be stronger than the other; And the older shall serve the younger” (23). Perhaps this revelation to her influences the favoritism she shows the “younger” (28). 

Foreshadowing of troubles to come emerge literally from before their births. Esau is born first, but Jacob (“supplanter”) is grasping his heel (26). The boys are a study in contrast. Esau is a hunter and the favorite of his father. Jacob is a homebody and the favorite of his mother. Esau is also revealed to be an impetuous young man, selling his birthright for bread and red lentil stew. Esau is nicknamed “Edom” (red), and his descendants will be the bane of Israel’s existence on numerous occasions. 

The writer of Hebrews offers Esau as a cautionary tale for those who would rashly abandon Christ. He urges, “See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears” (Heb. 12:15-17). Do not let the pull of this temporary world cause you to give us what is infinitely greater and better! 

Through the genealogies, Moses is marching us through the important establishment of the covenant with the very people through whom the Messiah would one day come! So many questions we might have in the New Testament are explained by a careful reading of the first book of the Bible. And they are written for our learning (Rom. 15:4). 

The Kingdom Is Here Today

Brent Pollard

The author of Hebrews uses the example of the Melchizedekian priesthood to establish the priesthood of Christ. Jesus belonged to the tribe of Judah, which Moses did not mention regarding the earthly priesthood. Therefore, there was a need for a covenant change to allow a non-Levite to serve as a priest. The writer of Hebrews spends chapters eight and nine explaining how the New Testament replaced the Old Testament in line with prophecy (see Jeremiah 31.3–14). In summary, the Holy Spirit confirmed that it was God’s will for Jesus to be a priest, but since He could not serve as a priest on earth because of Moses’ Law, Jesus instituted the New Testament so that He could be our High Priest in heaven.

Some believe that Jesus will reign as King from David’s throne in a future Jerusalem-based kingdom. However, there is an obstacle preventing Jesus from doing so on earth. God cut off David’s seed from sitting on David’s throne, as mentioned in Jeremiah 22:30, making it impossible for any of Jeconiah’s (or Jehoiakim’s) descendants to reign in Judah. This fact is relevant because Jeconiah was an ancestor of Joseph, Jesus’s foster father. Matthew traces Jesus’s legal lineage through Joseph in Matthew 1:12. Since Jesus is a descendant of Jeconiah, he cannot reign as an earthly king even though it was God’s will for Christ to be King. If God had not taken away the right of Jeconiah’s descendants to reign in Judah, Jesus could have certainly been an earthly king.

So, how is Christ a king? Jesus promised to establish a kingdom (Matthew 16:18–19). When Pilate pressed him, Jesus admitted to being a king (John 18.37). However, consider how Jesus qualified the nature of His kingdom in John 18.36. “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm” (NASB 1995). This truth means that Christ’s kingship is spiritual rather than earthly, as is His priesthood. It is worth noting that Jesus also accomplished this through His New Testament.

Many people misunderstand the truth and think that the apocalyptic language of a millennial kingdom in Revelation 20.6 refers to a future earthly kingdom that Christ will rule in Jerusalem. This misunderstanding is because they do not understand the interchangeability of the terms “kingdom” and “church” in Matthew 16.18–19. The word “church” is a Latin loanword that does not appear in the Bible. The actual word for church is “assembly.” Thus, the church represents the people. The word for “kingdom” is “basileia,” which means a kingdom or realm over which a king has sovereign authority. Therefore, God’s will was for Christ to choose a group of people from all over the world willing to submit to his authority.

According to the Book of Daniel, God showed King Nebuchadnezzar a prophetic dream about the future (see Daniel 2). In the dream, a cut stone struck a large image at its feet, causing the entire image to shatter and signifying the end of all worldly authority. Different materials comprised the image’s body parts, representing different empires. Babylon was the head of gold, Persia was the chest and arms of silver, Greece was the belly and thighs of bronze, and Rome was the legs of iron and feet of iron and clay. The feet mingled with clay represented the internal weakness of Rome. Commentators are familiar with this dream’s timeline. However, some believe that the Kingdom of God, symbolized by the cut stone, is yet to appear. However, according to Daniel, the kingdom emerged during the reign of the Roman emperors, referred to as “those kings.”

Jesus said, “Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power” (Mark 9.1 NASB 1995). For those who refuse to believe that Jesus established His kingdom as He intended, there must be more than one person of advanced years who can prove they are older than two millennia! We understand that the power to which Jesus referred was the Holy Spirit, who descended on the apostles on the day of Pentecost, around 33 AD (Acts 2.4). As a result, Jesus reigns as King today and will continue to do so until His return. Following His return, Jesus will hand over His authority to the Father and the redeemed from all ages (1 Corinthians 15.24).

Combining biblical texts and prophecies creates a deep understanding of Jesus Christ’s position as King and High Priest, which goes beyond worldly limitations. Jesus fulfills the roles God has designated for Him, not as a political leader or a member of the old priesthood, but in a heavenly and everlasting sense through the New Testament and His heavenly kingdom. This understanding challenges traditional beliefs about a future earthly kingdom, instead emphasizing Christ’s spiritual reign, which began during His ministry and continues today. As Christians, we have the honor of living in this heavenly kingdom that Christ, our eternal King and High Priest, rules over in a merciful and benevolent manner. Recognizing this broadens our spiritual understanding and strengthens our faith in the eternal truth of God’s word and His ultimate plan for redemption.

Genesis: These Are The Generations (XXV)

Finding The Right Wife (24:1-67)

Neal Pollard

The spiritual growth of Abraham was so incredible that, though God had blessed him so much in a material sense, he is burdened about finding Isaac a wife God would approve of (1-9). Abraham makes his servant swear by the God of heaven that he would assist him in finding his son a wife in keeping with the promises and protections he had received from the Lord. Abraham expected divine guidance and providence in the process (7-8).

Abraham’s servant sets out on this mission endowed with material goods and livestock for use in luring a potential bride and her family (10-11). Perhaps Gideon later would have had privy to the plan of this servant, or perhaps the practice of seeking a non-miraculous sign of God’s providence was common among the ancients. But, he prays for Isaac’s wife to be the woman who voluntarily draws water not just him but also for the camels (12-14). God answers his prayer while he’s still praying it, and her name was Rebekah. Rebekah is described as beautiful (16), sexually pure (16), and servant-hearted (17-21). Despite God clearly sending what he asked for, the servant still ponders whether or not it was God’s hand (21). What a reminder of the importance to ask God in faith with nothing wavering (Js. 1:6). 

The servants wants to know about her family, and what she tells him causes him to know that not only is she from Abraham’s homeland, but that she is related (22-24). Any doubt he had about God’s intervention is resolved, and “the man bowed low and worshipped the Lord” (26). He exclaimed, “Blessed be the Lord, the God of my master Abraham, who has not forsaken His lovingkindness and His truth toward my master; as for me, the Lord has guided me in the way to the house of my master’s brothers” (27). We are impressed that either Abraham cherished this servant because of his faith, or his faith flourished because he was exposed to the example of Abraham–or maybe it was both. 

Rebekah reports this exchange to her mother’s household. Her brother, Laban, becomes her representative and spokesman. What we come to learn of his character, ultimately, makes us wonder if his angle is financial more than spiritual. The text mentions that he saw the lavish gifts on her wrist before he heard her report (30). Laban welcomes Abraham’s servant, whose motives seem much nobler. Before he will eat or relax after his long journey, the servant recounts the details of his mission and the events that had just transpired (31-49).

Rebekah’s father, Bethuel, and brother are quick to confirm this as providential (50), and they are ready to offer Rebekah in exchange for the gold, silver, and garments for her benefit, and also “precious things to her brother and to her mother” (53). Abraham’s servant worships God again (52). The servant and the men with him enjoy their hospitality, but they are ready to return to Abraham the next day (54). Despite Rebekah’s family’s request that she remain for up to ten days, the servant is anxious to return. The family let Rebekah decide, and she is ready to immediately go (55-59). Her family blesses her and sends her off (60-61).

Isaac and Rebekah’s meeting might even be classified as romantic. Isaac is meditating in the field as she comes in the procession at the close of day. Curious, he walks toward the caravan. She veils herself as they meet, “then Isaac brought her into his mother Sarah’s tent, and he took Rebekah, and she became his wife, and he loved her; thus Isaac was comforted after his mother’s death” (67). 

Isn’t this one of the purest, most inspiring love stories not only in Scripture but in recorded history? A father who placed his son’s spiritual well-being above his portfolio or prestige. A man who trusts his father’s efforts to bless his life. A woman who prepared herself for vast blessings through a lifetime of humble service. A servant who depended on God every step of the way to play his part to get them together. And a God who at work the whole time. Isaac was devastated by his mother’s death, yet comforted by the wife God gave him. 

Lukewarm Christians

Carl Pollard

This past week we had some miserable cold days here in Kentucky. In fact, with windchill just the other night I saw negative 10 on the thermometer! There is such a huge contrast between summer and winter. The world goes from green to brown.

Trees go from grown out to bare. And the temperature goes from hot to cold. Those are two very different things, hot and cold. But if you mix them together, you get lukewarm water. There are some Christians in scripture who are called lukewarm and trust me, it isn’t a compliment.

The first few chapters of Revelation are addressed to 7 different churches. Each congregation had some problems they needed to take care of, and in chapter 3:14-22 we read of the church in Laodicea. The letter to the church at Laodicea is the harshest out of the 7 churches in Asia Minor. In fact, from the very beginning we read that this church is spiritually dead. 

V. 14-15, “To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 15 ‘I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.” 

Jesus knew what they had been doing as a church, He knew their deeds. Notice that He says they are neither “cold nor hot.” This church was lukewarm. Because of their lukewarm faith, they are condemned. Revelation 3:16, “So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.” 

Hot water can purify, sanitize, and can be used to bathe. Cold water is refreshing and good for drinking. Lukewarm water can do none of these things. It is useless! The church at Laodicea understood this analogy better than anyone. To the north several miles was Hierapolis which was a city known for its hot springs. You could bathe in hot water, it was good for aches and pains, you could disinfect and clean with it. To the south of Laodicea was Colossae. It was known for having cool, clean water that was refreshing and perfect for drinking. Laodicea however drew its water from a spring 6 miles away, and by the time it flowed through the aqueduct to their city the water was disgustingly lukewarm. Certain historians described the water there as “nauseating to drink.” 

And this was God’s reaction to the church there. Not good for anything. Not cool enough to drink, not warm enough to bathe. God’s response, He spewed them out of His mouth. The church made Him sick. 

A lukewarm church, an attitude that was manifested by their deeds. Vs. 17, “Because you say, ‘I am rich, and have become wealthy, and have need of nothing,’ and you do not know that you are wretched and miserable and poor and blind and naked.”

Laodicea was known for its wealth. Apparently this attitude found its way into the church. They felt as though they needed nothing! They were convinced they had it all. But this couldn’t be further from the truth. Jesus says, “little do you know that you’re wretched, miserable, poor, blind and naked.” 

If Christ isn’t in our life, we have wasted our time. No amount of wealth can give us what we truly need; forgiveness. If we have become lukewarm, God has no need for us. Let’s be genuine in our faith, let’s be excited to work in God’s Kingdom! 

Laodicea was given a chance to answer the knocking savior (20), and we are too. 

Let’s let Him in!

Genesis: These Are The Generations (XXIV)

Sarah Dies (23:1-20)

Neal Pollard

In our modern world where women typically outlive their husbands, we may find it surprising that Abraham will outlive Sarah by nearly a half century. “The years of the life of Sarah” were 127 (1). She dies in Hebron, in the land their descendants would one day own, and Abraham mourned her loss (2). Afterward, he had practical matters to settle (3). He approaches “the sons of Heth,” descended from Canaan (10:15) and the ancestors of the Hittites. In Scripture, they are typically allies of Israel rather than enemies (2 Sa. 11:3; 2 Ki. 7:6; 2 Chr. 1:17). 

Perhaps it is an overlooked evidence of faith that Abraham wants to buy a burial place in the land promised to but not yet possessed by him (4). Throughout Genesis, we will see more and more of Abraham’s family buried there–Abraham (25:9), Isaac and Rebekah (49:30-31), and Jacob (50:13). After the conquest, Hebron would belong to the inheritance of the nation descended from Abraham.

These proto-Hittites first propose one of their own tombs, but Abraham wants a place of his own that he does not have to share with these generous people (4-6). Not only that, but Abraham names the place, the cave of Machpelah, which he wants to buy from their presumed leader, Ephron (7-9). Ephron wishes to give the cave as a gift to Abraham, but the patriarch wants ownership to be clear for subsequent generations (10-13). Is there a bit of horse-trading humor when, after saying he would give it to Abraham, Ephron says when pressed, “My lord, listen to me; a piece of land worth four hundred shekels of silver, what is that between me and you? So bury your dead” (15). Abraham was listening (16), and paid the full price and was given the deed to the field and the cave along with all the trees in the field (17-20).

By burying his wife there and buying the land, Abraham was making a small downpayment on a place that would someday belong to the nation descending from him. This wife, Sarah, is remembered as really an ideal model for all wives in 1 Peter 3:1-6. She was submissive and obedient to her husband, she did what was right, and she was courageous. The writer of Hebrews likewise exalts her faith to believe that at 90 years old she could become a first-time mother (Heb. 11:11). Her loss was a source of grief and mourning to Abraham. Despite their inevitable foibles and faults, they were a “power couple”! They were driven together by a partnership that embraced the promises of God and “being fully assured that what God had promised, He was also able to perform” (Rom. 4:21). 

The Meat

Gary Pollard

There were some members of the early church who had difficulty accepting some of the basic teachings of Christianity. The Hebrews writer told them, “We have many things to tell you about this. But it’s hard to explain because you’ve stopped trying to understand. You’ve had enough time by now that you should be teachers. But you need someone to teach you again the first lessons of God’s teaching. You still need the teaching that is like milk. … Anyone who lives on this is still a baby and not able to understand much about living right. But solid food is for people who have grown up. From their experience they’ve learned to see the difference between good and evil” (Hb 5.11-14). 

What’s the basic stuff that prevents us from being mature? 

6.2 — Baptisms. This is probably Jewish washings and other irrelevant customs from the old system. They should’ve been past this by now. 

6.2 — This one doesn’t really apply to us today, but “laying hands on people”, usually to give them God’s blessing or supernatural power. 

6.2 — The resurrection of the dead and final judgment. 

These basics should be a given for every Christian. The Hebrews writer’s audience had “had enough time by now to become teachers” only a couple decades after Jesus’s work. It’s been about 2,000 years for us. We have no excuse to be stuck in the basics! 

So what should we be doing? 

Hebrews 7-10 — Understand that Jesus is far superior to any other system of belief, he’s in the highest position of power in the universe, he lives to serve as our perfect high priest, the old system (Old Law) is irrelevant now (8.13), that Jesus’s sacrifice cleared humanity of how the Old Law convicted us of sin (9.15), understand that his return means rescue for those of us who are waiting for him (9.28), to think about and encourage each other to show love and do good things for other people (10.24-39), and to never lose our confidence in the power of our king (10-11). 

This is a very simplified list for the sake of brevity, but a mature Christian tries hard to be like Jesus in how they live. They don’t give in when pressured by circumstance to deny Jesus through bad behavior. They accept suffering with grace and patience. Their confidence in who Jesus is and what he will do for us is never severely shaken. Their love for Christian family compels them to do good for them, and to encourage them by living like Jesus. 

Genesis: These Are The Generations (XXIII)

Sacrificing Blessings (22:1-24)

Neal Pollard

Not only is this chapter probably the best-known concerning Abraham’s life, but it is an event repeatedly reflected upon by New Testament writers. Abraham is mentioned 76 times in the New Testament, and this event is explicitly mentioned in Hebrews 11 and James 2. It is definitely a turning point in Abraham’s relationship with God. God has been abundantly supplying Abraham with blessings, the chief of which is this son of promise. Now, God asks Abraham to make a sacrifice for Him. It is called a “test” (1), and any of us can imagine how great a trial it was!

We see the specifics of the test (1-2). God tells Abraham to take his promised son, Isaac, go to the land of Moriah, and offer him as a burnt offering at the spot designated by God. None of these variables could be bypassed or substituted. God gives the place, the item, and the nature of the sacrifice. Of course, we will see Moriah again–first as the site of the temple (2 Chron. 3:1) and later as the site of the cross since Jesus was crucified outside the gates of Jerusalem. Moriah is established early on as the place of important sacrifice and it is always a place where faith is put to the test. 

We see Abraham’s submission to the test. Abraham’s response is almost unfathomable! There is no argument, rationalizing, or protest recorded; instead, Abraham rises early and sets out to obey the rigorous commands of this test (3-5). There is a steadfast determination to obey God from the moment Abraham hears up to the moment he attempts to finish the task (10). 

We see his struggle to complete the test. First, we see it intuitively. Abraham is asked by his God to make Isaac a burnt offering. What he knows and has learned of God seems at odds with the requirement.  Then, there is the physical struggle of the three days’ journey and the climb up Mt. Moriah. All three days are spent walking with Isaac along with his servants. Further, there is the innocent question Isaac has about the specific nature of the sacrifice–Scripture is silent about Abraham’s reply. 

We see his strength in passing the test. Abraham gets to the place God told him about, builds the altar, binds his son, and attempts to slay him (9-10). What fueled the strength is faith (Heb. 11:17-19), and what proved the strength was his faith working (Js. 2:21-22). Forever, the Jews would honor Abraham for such faith and afterward Christians would call for an imitation of such strong faith. 

We see God’s supply in “grading” the test. Reading subsequent statements from God about child sacrifice (Deut. 18:10; 2 Ki. 17:17; Jer. 32:35) and understanding the nature and character of God throughout Scripture, we can look in retrospect and anticipate that God would not allow Abraham to go through with this. Instead, God provides a substitute sacrifice for Abraham (12-13). In fact, Abraham will name the place “Jehovah Jireh” (The Lord will provide)(14). See his faith, promising Isaac on the way up Moriah, saying, “God will provide for Himself the lamb for the burnt offering, my son” (8). At that time, Abraham could not foresee how but he trusted God. May we always remember that through our tests!

The divine supply continues after the ram is offered. The angel of the Lord (the preincarnate Christ who knows that on this spot much later His Father would not stop His being a sacrifice), who stopped the slaying (12) and commended his faith (12), speaks a second time from heaven and reiterates the future blessings Abraham would receive in the land promise (16-17) and the seed promise (18). 

NOTE:

I found a breakdown of this chapter in my Logos Bible software, from a chapel delivered several years ago by Mike Vestal at the Bear Valley Bible Institute. It is a great analysis of the text, with wonderful application. He points out that we have:

  • A call (1)–“Abraham”
  • A response (1)–“Here I am”
  • A command (2)–“Take…go…offer”
  • A response (3)–Six action verbs (beginning with “So Abraham rose…”)
  • Worship (5)–“We will worship…”
  • Preparation for sacrifice (6-10)–Six more action verbs
  • A call (11)–“Abraham! Abraham!”
  • A response (11)–“Her I am”
  • A command (12)–“Do not stretch…do nothing to the lad”
  • Worship (13)–“Abraham went and took the ram and offered him”

His provocative application is, “When God asks you to sacrifice blessings, are you willing to sacrifice?” Our faith will be tested, and when it is we must trust in God’s character and promises. When God reveals His will, we should obey without delay or complaint. When God has spoken, we must not only act but also worship. When we hold back, God blesses more than we ever thought possible. I especially love the observation that Abraham so loved his God that he gave his only son. 

So, Abraham returns to Beersheba with his heart and life revolutionized by this incredible test. His obedience is lauded (18b). His faith is vindicated (5 + 19). Moses rounds off the chapter by giving us the family line from which Rebekah, Isaac’s wife-to-be, will appear. 

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! 

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. 

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). 

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. 

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.