Since the world this week celebrated Valentine’s Day, I saw it fitting for us to talk about God‘s love. In the bustling noise of life with all its hardships, trials and tribulations, there is an unwavering truth–God’s endless love,. Let’s jump through Romans and unravel the depths of this divine love that sustains and transforms our lives.
Romans 5:8 – Sacrificial Love:
“But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” Reflect on the sacrificial love of Christ, willingly laying down His life for us, even in our brokenness. It’s a love beyond comprehension, a love that saw our flaws yet chose to redeem us.
Romans 5:5 – Overflowing Love:
“And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us.” Let’s dwell on the overflowing nature of God’s love, filling every corner of our hearts through the presence of the Holy Spirit. It’s a love that brings hope, assurance, and a sense of belonging.
Romans 8:38-39 – Unbreakable Love:
“For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” Meditate on the unbreakable bond of love between us and our Creator. Nothing in this world, no circumstance or force, can sever this divine connection. It’s a love that endures through eternity.
As we ponder Romans, may we experience the richness of God’s love. Let’s embrace the truth that we are cherished, forgiven, and empowered by His love. Let this love be our anchor in the storms of life, our light in the darkest nights, and our joy in every season. For in God’s love, we find our ultimate fulfillment and purpose.
Chapter 41 ends with Joseph ensconced in his position of high authority. He has Asenath for his wife, and the two have twins. Joseph names them Manasseh and Ephraim, both symbolizing divine triumph over his betrayal and affliction. The year after their births, the famine he foresaw occurs. Egypt felt the severe pinch of this, but so also did the rest of the known world. Moses tells us that the famine spread over all the earth, and it was severe in all the earth (56-57). We read that the land was famished and the people cried out to Pharaoh for food, and he in turn directed them to Joseph (55).
Word that Egypt had storehouses of grain spread to neighboring countries. One of those countries was Canaan, where Jacob hears of it (1). He directs his sons, all but Benjamin, to go buy grain there (3). One can almost envision a caravan moving south along the trade route down to Egypt with unified purpose (cf. 5). The moment of truth came when Jacob’s sons came before “the lord of the land,” Joseph, and “bowed down to him with their faces to the ground” (6; 37:7-10). Joseph recognizes his brothers, but they do not recognize him (8).
He speaks harshly to them, accusing them of being spies (9-16). He puts them in prison for three days, to test them. Consider the judgment of Kenneth Mathews, who writes, “This charge was a means of determining the character of his brothers, not personal retaliation. Eventually, he will put them in the same situations they once had faced and failed: the imprisonment of a brother and monetary gain (Simeon) and the opportunity to rid themselves of a rival (Benjamin)” (NAC, Vol 1B, 777).
They plead their innocence of the spy charge, but when they stand before Joseph three days later they openly confess their guilt over their mistreatment of the brother they do not realize they are standing before (21-22). The presence of an interpreter leads the brothers to believe this Egyptian lord cannot understand their words (23). When Joseph hears their sorrowful confession, he turns away and weeps (24). Their deal was to leave one brother behind in prison until they could bring back Benjamin to help prove the truth of their story and save their lives (24). Joseph directs the Egyptians distributing the grain to fill their sacks and return their money, giving them provisions for the journey back to Canaan (25).
They depart with their sacks, but without Simeon. At some point, one of the brothers opens his sack and sees the money inside (27). The brothers tremble, seeing this as divine judgment because of their mistreatment of Joseph so many years before (28). Back in Canaan, they recount their experience in Egypt with their father. They tell how the ruler spoke harshly to them and even detained Simeon until Benjamin could return with them to prove his existence. Jacob is overwrought with fear, anxiety, and foreboding. Reuben pledges his sons’ lives to vouch for the safekeeping of Benjamin, but Jacob refuses as he cannot bear the thought of losing Rachel’s lone remaining child (38).
What is at the heart of these events? Why did Joseph treat his brothers this way, if not purely for revenge and spite? They do not recognize him and he is not minded to reveal his identity. So, he wants information about Jacob and Benjamin, but he also wants to test whether or not his brothers had changed over these several years. One commentator (Strassner, 161-162) suggests that Joseph had forgotten his brothers (41:50-51), but not forgiven them (ch. 42). His brothers were guilty, but not forgiven since they hadn’t properly dealt with their sins. Jacob had neither forgotten (36) nor forgiven, the latter since he was unaware of what his sons had done. Instead, his sin was in anointing a new favorite in the place of the one who thought was dead.
Remember how dysfunction had ruled this family for a few generations now. Joseph has risen above much of this, being refined in the fires of trial and being of purer character. But the ravages of family sin run deep and wide. As we appreciate the trustworthy providence of God playing out through these events, let us also be encouraged to work to spiritually strengthen our families. Strong families are the backbone of strong churches and strong societies. There is so much we cannot influence in this world, but we have more control in the family environment than anywhere else. May we give prayerful thought to our example, our priorities, our integrity, and our faith! Through this, we can break destructive cycles and build homes of strength which honor and please our God!
Water is an unstoppable force. Every year, 40 billion dollars worth of damage is caused by flash floods around the world. There’s nothing you can do to stop a tsunami, a flooded river, or a tidal wave. Water is powerful. Just go to the ocean and try to fight against the waves as they crash into the beach. I ain’t exactly a small guy, last I checked I was 186 pounds (more like kilograms…), and I get thrown around like a rag doll by the waves.
There are certain parts of God’s creation that are a reminder of His power. No matter what advancements we make, what towns and cities we build, they can be wiped out in seconds by what we call “natural disasters.” I want you to picture in your mind a roaring river. Think of the trees that are swept away, the damage that occurs as a million pounds of water flood a river bed. Let’s read James 3, and keep that image in our minds.
The tongue is James’ focus as we read verses 1-12. The small muscle behind your teeth is a source of great destruction. James, the half brother of Jesus, paints a vivid picture of the tongue. He describes it basically as a weapon of mass destruction.
And for good reason. Just like a tidal wave can cause billions in damage, the tongue causes all kinds of terrible destruction. The human race as a whole speaks a staggering amount of words every single day. Let’s do the math. The average person speaks between 18-25 thousand words a day. With around 8 billion people on the planet we’re looking at around 150 trillion words that are said every day.
And God listens to every single one, He remembers every word. Sadly, the overwhelming majority of those words are evil. And that’s exactly what James is trying to address in this section of scripture. As Christians, the words we speak should be different from the rest of the world.
Leading up to chapter 3, James has just finished a discussion on faith and works.
Faith without any works is dead. If your faith in God isn’t actually affecting what you do, then it is a dead faith, and it is useless. Even the demons believe, but they don’t change their lifestyle. Immediately after this section he talks about the tongue. That’s because there is a strong connection between the heart and the tongue. Your faith and your words are tied hand in hand. How you use your words, what you say to others, is essential to your salvation. If you can’t guard your words, your faith is dead. The transformation of the tongue is essential. It may be the single greatest proof that you really are a Christian.
We must tame the tongue because we are judged by our words. James 3:1 says, ”Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” I’ve got to be honest, as a teacher this verse is a very sobering reminder. Each Sunday, I get up and speak, and how my words impact people’s faith is seen by God. James says, don’t take the role of teacher without seriously examining your motives. When you teach, God is going to be stricter with His judgment of you. When we accept the responsibility to teach the word of truth, we will give an account for what we teach.
Keep in mind, as Christians we are expected to teach others and become teachers (Heb. 6, Matt. 28:18-20). So what is James saying? In the first century many wanted to become teachers for the wrong reason. They had bad intentions. Teachers in the first century were highly regarded and were elevated in society. Many were motivated to teach, not because they wanted to share the word, but because they wanted power and influence. James says later on that these teachers were speaking out of selfish ambition and jealousy (3:14). So James is saying, unless you’re doing it for the right reasons, don’t become a teacher! Because by our words we are judged, and as a teacher, that judgment is even more severe.
In His ministry, Jesus linked the heart directly to our words. In Matthew 12:34-35, He says, “You snakes! You are so evil. How can you say anything good? What people say with their mouths comes from what fills their hearts. Those who are good have good things saved in their hearts. That’s why they say good things. But those who are evil have hearts full of evil, and that’s why they say things that are evil.” The heart is the issue. If you want to know the spiritual state of the heart, listen to your words. They are controlled solely by your heart. And that is why Jesus says we will be judged by our words, because what we say is written on our hearts.
In Matthew 12:36-37, He continues, ”I tell you, on the day of judgment people will give account for every careless word they speak, for by your words you will be justified, and by your words you will be condemned.” On that final day, God will look at the sum total of your words, and He will know all He needs to know about the condition of your heart.
As a side note, if you struggle with feelings of doubt about your salvation, just keep track of what you say. If your words are filled with love, encouragement and praise, you can be sure of your salvation. But if your speech toward others is filled with lying, hate, gossip and insults, God will judge your heart by what He hears. So start controlling your tongue! Start encouraging each other, start sharing the gospel! Because the words filled with love bring about salvation, but the words filled with resentment, hate, gossip, and anger will send us into torment for all eternity.
Why should we be so concerned about taming our tongue? Because one day, we will be judged by every word we have said.
Recently I had the privilege to attend the funeral of a godly man. Since he lived faithfully— it was a celebration. Funerals have a negative connotation with them but they’re really only all bad when the one who’s passed on did so outside of Christ.
You and I may wish for a longer life for ourselves and those we love but the ironic truth for the faithful Christian is this— the first to accept God’s decision of death is the one who died.
The faithful go to heaven and the lost do not. While we enjoy talking about and thinking about those who will and have been eternally saved, it’s just as important to remind ourselves of those who find themselves in the other camp.
It’s easy to forget that people are lost and maybe it’s because they’re easier to push to the back of our minds. It’s not a pleasant thought by any means and doing something about it tends to make us uncomfortable.
It hurts and it’s hard to become attached to anyone who isn’t living faithfully because they’re lost. That means they’re not going to heaven. Sometimes the lost pretend as if that’s not their reality by distracting themselves with the things that make them feel as if they’re not lost (Ecc. 2.24-25).
There’s a good chance that you know people who aren’t going to heaven and it’s even likely that you love people who aren’t. We’ve got to convince them to hear Jesus out— no matter what it takes.
What can we do?
We can simplify spiritual concepts so that people can understand a message that they desperately need to hear. Try to teach Jesus differently. Approach His will for their lives from different angles. How can Jesus help their marriage? Their children? Their addiction?
Please don’t let anything get in your way of going home. Don’t let friends and loved ones who aren’t living faithfully bring you down. Not only do you ultimately lose, but your loved ones outside of Christ have lost their greatest chance of coming into the Light.
Don’t ever lose hope. There may be unique and seemingly impossible odds stacked against you and your mission to convert the lost, but don’t put God in a human-sized box. Pray often and live in hopeful expectation.
“For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit.”Romans 8.5
Moses lays down one more peg in the progression of this inspired account, with the repeated marker “these are the records of the generations…” (2). He focuses on Jacob’s sons and most especially “the son of his old age,” Joseph (3). Jacob’s father and mother had played favorites, to disastrous results. Despite himself, Jacob (Israel) “loved Joseph more than all his sons” (3). This created destructive dysfunction.
He indicates this elevated favor with a tunic. While the Septuagint (Greek O.T.) and Vulgate call it a coat of “many colors,” it was likely an expensive, ornamented, and long robe. A great discussion of this is found in Reyburn and Fry’s “A Handbook On Genesis”: “Speiser finds support in cuneiform inventories that suggest it was ‘an ornamented tunic,’ that is, a tunic or robe that was decorated by sewing ornaments to the cloth. Von Rad describes it as ‘a luxury which only those who did not have to work could think of having.’ In summary the garment may refer to a robe, coat, or long shirt-like piece of clothing. It was clearly a very special garment that gave Joseph a status not shared by his brothers” (848).
With this tension in the background, we find the pivotal actions of this chapter resonating throughout the rest of the book of Genesis (with the exception of Moses’ inclusion of Judah’s indiscretion with Tamar in chapter 38; that is an aside which helps provide an emphasis on this final “toledoth” on Judah and Joseph whose descendants would be most prominent among the tribes). Let us notice some important features of this chapter, wherein Joseph’s favor led to his fall.
The favoritism (1-4). Jacob’s foolish decision to make a special coat for his favorite son is only one way we see the favoritism highlighted. Moses casts a contrast by mentioning the maids of Rachel and Leah, underlings of less favored status than Joseph. The mention of Bilhah and Zilpah make us think of Rachel when we read about Joseph. Moses then notes that Joseph is the son of his old age.
The fuel for their fury (3-11). While their later behavior is wholly unjustified, we can sympathize to some degree with the brothers’ dislike of Joseph. Not only do they resent the special status signified by the tunic (4), but there is the bad report Joseph gave his father about them (2) topped off by the two dreams that must have seemed the height of audacity (5-10). In both dreams, his family would bow down to him. The brothers are jealous (11), and even his father rebukes him for sharing the dream (10). We are left to wonder if Joseph struggles with either immaturity or self-righteousness, but the greater fault lies with the brothers and how their resentment grew into something far more sinister.
The fateful fall (12-30,36). Things dramatically change one particular day when his brothers are tending the sheep in Shechem. Jacob sends Joseph to check on his brothers (12). Many have observed the steady stream of providence flowing through this entire account. For Joseph, this begins with the events already highlighted that led his brothers to hate him. But it can be seen in the minute details of the account. Joseph is lost and happens to run into a man who knew where his brothers were (15-17). They move their flocks from Shechem to Dothan, which puts them where a caravan route was (17,28). Reuben will happen to be present to ensure Joseph isn’t killed by his jealous brothers, but is absent when Judah recommends they sell him to the Midianite traders (28). The traders take him to Egypt and sell him to Potiphar, Pharaoh’s officer, captain of his bodyguard (36). Judah will sell them on the idea of making profit on their hated brother rather than bringing blood-guiltiness on themselves by killing him (27).
Matthews notes, “This garment introduces the important literary idea of clothing in the Joseph narrative. The bestowal and removal of Joseph’s attire signified change in his social standing. The stripping of his garment by his brothers (v. 23) and the seizure of his cloak by Potiphar’s wife (39:12–13) represented his descending status—from favored son to slave, from slave overseer to prisoner. The snatched garments were used in both cases to bolster false claims against Joseph” (NAC, 689).
The forlorn father (31-35). The brothers sell the lie to their brother by dipping Joseph’s tunic in goat’s blood and through insinuation and deception convincing their father that Joseph was dead. This causes Jacob protracted (34) and inconsolable grief (35). As he had lost Joseph’s mother, his favored wife, prematurely, now he had lost his favored son. Unbeknownst to him, Joseph was alive if not well in Potiphar’s house.
Of all books of the Bible, we should probably be most familiar with Genesis. After all, it is the first “chapter” and the place we begin again and again. With disclosures about Adam and Eve, Cain and Abel, Noah, Abraham, on down to Joseph and his brothers, it is the fodder of children’s Bible classes and many a sermon. But what about the genealogies of Esau? That material does not come readily to the mind nor do the details roll steadily off the tongue. Yet, the Holy Spirit through Moses saw fit to devote what we recognize as 43 verses of sacred text to it!
Frankly, it is almost entirely a record of begetting, of those who became prominent among this genealogical line, of places named for them or inhabited by them, and details that help give background to some later Bible events. The summary statement reminds us that Esau is “the father of the Edomites” (43). More about that in a moment. What is accomplished by the inclusion of all these verses devoted to the family tree of Isaac’s oldest son?
We learn why Esau settled east of Jacob (1-8). The initial statement about the generations of Esau (Edom) concerns the children born to him in the land of Canaan by the “daughters of Canaan” (2,5). However, the prosperity of both brothers made living in the same place untenable. Like with Abraham and Lot, they each needed ample pasturelands. So, Esau went up to the hill country of Seir (8).
We learn who was born to him in his new homeland (9-43). Moses traces the lineage of Esau through his wives, Adah, Basemath, and Oholibamah (10-18). Then, we read the lineage of Seir. These are inhabitants already in the land who play a prominent role in the development of the Edomite people. As Hamilton says of Genesis 36, it “is moving backward from the conquerors (vv. 9–19) to the conquered (vv. 20–30)” (NICOT, 397). Groups like the Horites, whom some identify with the Hivites, are driven out by Esau’s descendants (21,29-30). In accordance with Isaac’s “blessing”, Esau became an indomitable warrior (27:39-40).
We learn how Esau’s descendants appointed kings before Jacob’s did (31-39). Smith observes, “At the time Moses wrote Genesis the descendants of Esau already had achieved this state of national development, while Israel had not. The comparatively slow political development of Israel was a challenge to their national faith through the centuries” (The Pentateuch, p. 206). Centuries of time pass after the Edomites appoint kings before Saul comes to the throne in Israel. No doubt, Edom was one of the nations Samuel’s contemporaries looked at when complaining that other nations had kings (1 Sam. 8:5-6).
We learn through an object lesson a truth the Bible repeats. In God’s sovereignty, He chose Jacob as the descendant through whom Israel and ultimately Christ would come. That means He did not choose (or rejected) Esau. As Kurt Strassner stated so well, “Their names do not roll off my tongue like the names of Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad, and Asher” (Opening Up Genesis, p. 134). Their inclusion in this chapter implicitly reminds us how comparatively anonymous Esau’s descendants are. This is stated explicitly by Malachi (1:2-5) and Paul (Rom. 9:10-16).
Perhaps you will find Edward Bridge’s background explanation helpful: “Archaeological evidence indicates Edomite influence in southern Judah from the late eighth century bc onwards. Evidence also indicates that Edom was a threat to Judah in the years before the exile (Arad 24, a letter-ostracon). After the exile, Edomites who survived Nabataean invasions migrated to southern Judah and became the Idumeans—the people from which Herod the Great came” (Barry, Lexham B.D., np). The inspired recorders of Israelite history (2 Ki. 8:20) as well as the prophets (Jer. 49:7-22; Ezek. 26:12-24; Obadiah; Mal. 1:2-5) reveal the intense rivalry that continued between the descendants of Jacob and Esau sparked not only by the events of the brothers’ lives but also the inhospitality of the Edomites when Moses led the Exodus. Because the Edomites will span the entirety of Old Testament history and regularly intersect the lives of Israel, it is helpful to see their genealogical record.
Paul made a statement in Galatians 6.17 that is worth considering. Inspired by the Holy Spirit, he declared, “From now on let no one cause me trouble, for I bear on my body the marks of Jesus” (ESV). This statement raises the question: was he speaking literally? Did his fearless preaching of Jesus Christ result in physical marks? Considering the hardships listed in 2 Corinthians 11—195 stripes from the Jews, beatings with rods, and being stoned in Lystra—it’s plausible that Paul bore physical scars from these experiences. It’s unlikely any of us bear such marks for Jesus.
However, Paul’s message delves deeper than the physical scars. His letter to the Galatians also defended against accusations of being a false apostle. Critics claimed he received his message from men, not from divine revelation. Paul countered this by pointing to his scars as evidence of his apostleship and dedication to God’s truth. Thus, his physical marks were not just scars but proof of his faithfulness and the truth he preached.
This proof leads to a reflective question: if someone examined your life closely, would they see the truth of God’s Word as clearly as they might see the physical scars on Paul? It’s a challenging thought. Paul encourages us to bear the marks of Jesus, the marks of truth, in our lives. Remember Jesus’ words in John 17:17, “Sanctify them in the truth; your word is truth” (ESV). God’s word, the Bible, calls us to bear its marks in our lives actively.
Bearing the marks of Jesus Christ means living in alignment with His teachings and principles, allowing His truth to permeate every aspect of our lives. This involves reflecting His love, grace, and forgiveness in our interactions and consistently seeking to grow in understanding and applying His Word. As we embody God’s truth, we become living testimonies of His transformative power and a beacon of hope to those around us.
In conclusion, the marks of Jesus Christ that Paul bore are a profound metaphor for Christian life. Whether physical scars from persecution or the spiritual imprints of living according to Christ’s teachings, these marks signify a life committed to the gospel. Paul’s dedication serves as a reminder of discipleship’s cost and divine truth’s strength. As followers of Christ today, we are challenged to bear our own marks through our actions and life choices, not necessarily through physical suffering but through a commitment to living out His teachings. Let us strive to make the gospel’s truth visible in our lives, serving as clear indicators of our faith and commitment to Jesus Christ, thereby honoring the legacy of apostles like Paul and contributing to the witness of God’s kingdom on earth.
In the unfolding narrative centering on the ancestors of the Jewish nation, Moses continues to follow the sojourn of Jacob. Here, God calls Jacob to leave Shechem for Bethel, where he had seen God in a dream (28:10). He does so with the commands “arise,” “go,” “live,” and “make.” There is unfinished business in Bethel (3), a vow to fulfill (28:20-22). There is unfinished business in Shechem, too–the disposal of all idols (the wearing of these earrings must have symbolized idolatry for them) and ritual purification (2-4). Was it symbolic to bury their foreign gods in Shechem before Jacob built the altar and “the house of God” in Bethel, demonstrating a complete change of allegiance (6-7; cf. 28:22)?
They were able to journey in safety, as there was a great terror on the surrounding cities (5). Apparently, this is providential in the wake of the brutality of his sons against the men of Shechem (ch. 34). God is keeping His promise to be with Jacob wherever he goes.
The first of three deaths noted in the chapter is that of Rebekah’s nurse, Deborah (8). It is odd that the death of Rebekah’s maid is mentioned, but the death of Rebekah is not (until Jacob is dying)(49:31). We deduce that Deborah came to live with Jacob’s family some time after Rebekah died. Interestingly, another Deborah would later sit under the tree in Bethel and judge the descendants of Jacob (Jud. 4:5).
After this burial, God appears to Jacob again and reconfirms the covenant with him (9-13). The giving of his new name, Israel, and the promise of descendants, nations, and land prompt Jacob to set up a memorial stone and offer up worship to God (14-15). This takes our minds back to Genesis 22:18ff, and here we have the only record of a drink offering in the book of Genesis though it will become part of later worship in the Old Testament.
The next funeral is devastating for Jacob, but it constitutes both a birth and a death. Rachel has become pregnant again, and she gives birth to Benjamin. She names him “son of my sorrow,” but Jacob renames him “son of my right hand” (16-19). Jacob recalls that she dies to his great sorrow (48:7), and she is buried on the way to Bethlehem.
They continue their journey, ostensibly on their way to see Isaac. Jacob is called Israel for the first time in verse 21. They camp “beyond the tower of Eder” (21; its location is unknown), and this stop is noted because of what Jacob’s eldest, Reuben, does to him there. While Jacob’s reaction is not stated here, we know from narratives like Absalom how detestable this action was. Reuben sleeps with Bilhah, Rachel’s maid. He was the son of Leah. It is very difficult to believe this was not done in spite, Reuben knowing Jacob’s preference for Rachel over his own mother. Jacob will curse him at the end of his life, saying of him, “Uncontrolled as water, you shall not have preeminence, Because you went up to your father’s bed; Then you defiled it—he went up to my couch” (Gen. 49:4). The chronicler adds this historical note: “Now the sons of Reuben the firstborn of Israel (for he was the firstborn, but because he defiled his father’s bed, his birthright was given to the sons of Joseph the son of Israel; so that he is not enrolled in the genealogy according to the birthright” (1 Chron. 5:1).
Moses summarizes the children of Israel in verses 22-26 by their mothers. The chapter ends with Jacob attending the third funeral during this undoubtably dark period of his life. His father, Isaac, dies at Hebron, being 180 (28-29). We find Jacob and Esau together again, burying their father in the cave of Macpelah (49:31).
Jacob has been refined by sorrow, but also by worship. God had foreknown what he could be and worked patiently with him as he was being transformed into that. He had been a giver of heartache, but he had reaped plenty of the same. As we read about Jacob, let us not forget that God sees us for what we can be. He is at work at us through various means to accomplish that. It is our choice, whether or not we will allow him to be at work in us (Col. 1:28; Jas. 1:4).
Love for other people means taking care of them, even if we don’t like them. We’re also expected to love God with all of our heart, soul, mind, and strength. How is it possible to show love to God the same way we show love to people? It isn’t possible, because God needs nothing. Everything we have comes from him, so we cannot give him anything he doesn’t already have.
Jesus told a story about two sons. Their father asked them to work in the field — one of them said, “I will,” the other said, “I won’t.” The one who agreed to work never went to the fields, and the one who didn’t want to work eventually worked. Who actually did what their dad asked them to do?
We show love for God by doing what he wants us to do, even if we don’t want to do it. It’s very difficult (often bordering impossible) to love our enemies. But if we love God, we’ll love our enemies. In our current political climate, it’s very tempting to violate the unconstitutional policies that have been shoved down our throats for decades. But if we love God, we’ll follow every law that doesn’t demand sin on our part. If we ever reach a point where our physical safety is threatened because of our faith, we will remain passive if we love God.
Having love for God means doing what he wants us to do. John makes it very clear that we cannot love God and hate other humans at the same time. We cannot love God and neglect our Christian family. The point of love is to prove the goodness of God! If we love God with all of our heart, soul, mind, and strength, the natural expression of this is to take care of the people God created! Loving God means emulating his nature — God is love. He proved this by sacrificing his son while we were neck-deep in violating everything he holds sacred. We deserved nothing, and he gave us everything. If we love God, we try to emulate that level of sacrifice for other people.
“A new name is almost always the symbol of a new beginning” (Strassner, p. 129). As Jacob comes to the place he names “Mahanaim,” dubbed “Two Camps” because he saw the angels of God there (1-2), he knows he must pass through the territory of his brother, Esau. He has extricated himself from an old situation (dealing with Laban) and faces an even older score to settle (reuniting with the brother he cheated), but he does so with a newly-delivered assignment from heaven to return to Canaan (31:3).
Jacob decides to “appease” his brother by sending ahead messengers detailing all the wealth in livestock and servants that he had accumulated while with Laban with the indication that he will share them with him (5). The messengers report back that they made contact with Esau, and he is coming with 400 men with him (6). Jacob is petrified and is left to ponder his frightening dilemma (7-8). What do we observe in this chapter?
Jacob’s Prayer (9-12)
This is a new way for Jacob to approach the God who had been profusely blessing him. This prayer is marked by intense petition, pleading with God based on His divine instructions to Jacob to return home. The prayer is reverent (9), humble (10), grateful (10), specific (11), transparent (11), yet bold (12). He calls for God to keep His word, to help him as he attempts to obey Him! Has it dawned on him that his cunning and deception will not help him now?
Jacob’s Peace Offering (13-21)
After the prayer, Jacob prepares a “present” (18,20-21) for his brother. It is lavish: 200 female goats, 20 male goats, 200 ewes, 20 rams, 30 milking camels and their colts, 40 cows, 10 bulls, 20 female donkeys, and 10 male donkeys (14-15). This would provide the seed for a massive herd, with sufficient studs to enlarge the flocks of all the animals. His servants making up two companies were to be harbingers for him, informing Esau as they met him that Jacob was to follow (16-20). Jacob hopes that this will prove a peace offering to a brother who years before had vowed to kill him (20; cf. 27:41).
Jacob’s Confrontation (22-32)
Jacob camps with his immediate family across the stream of the Jabbok (22-23). The Jabbok is “a river flowing west into the river Jordan, some 32 kilometers north of the Dead Sea. It rises near Amman…in Jordan and in all is over 96 kilometers long. It is today called the Wadi Zerqa” (D.F. Payne, New Bible Dict., p. 535). On this occasion, it was the site of Jacob’s wrestling with an enigmatic figure that Jacob ultimately believes to be a “theophany” (visible manifestation of God). Many believe this to be the Angel of Jehovah, the preincarnate Christ who appeared to Hagar in Genesis 16:14.
This confrontation demonstrates the moral transformation of Jacob. He has depended on his wits and schemes, but in the grip of this being with whom he wrestles and in the grip of the fear of seeing Esau again he is utterly dependent on outside help. Not only does he need the mercy of Esau, more importantly he needs the grace of God. Yet, Jacob’s faith is so great that he wrestles with the man until dawn and, even when the man dislocates his hip, he refuses to let go. It is in the throes of this struggle that he is renamed Israel and told, “…for you have striven with God and with men and have prevailed” (28). As Ross observes, “Now crippled in his natural strength he became bold in faith” (“Jacob at the Jabbok, Israel at Peniel: Part 2 of Studies in the Life of Jacob.” Bibliotheca Sacra 142.255 (1985): 338–354). For Hebrew readers, there is a compelling likeness between “Jabbok” and “Jacob” (a word play?).
Jacob believes he has wrestled with God. He names the place “Peniel” (“the face of God”) and concludes “I have seen God face to face, yet my life has been preserved” (30). James Smith suggests that Jacob has a new name, a new blessing, and a new testimony (The Pentateuch, 200). Based on the similar language of the Angel of the Lord speaking to Manoah in Judges 13, it is a plausible deduction that this is the preincarnate Christ. It is certainly, at the least, a theophany. The point seems to be that Jacob is transformed by this encounter!
“So I’ll cherish the old rugged cross, til my trophies at last I lay down. I will cling to the old rugged cross, and exchange it some day for a crown.”
The cross has long been an integral part of Christianity. It has been a symbol of faith, a marker of hope, and a reminder of God’s love. 2000 years ago Jesus died on a cross, and ever since, millions have associated Christianity with a cross. Before Christ was crucified on one, the cross was just a terrible way of putting someone to death.
Crucifixion was used by the Persians, Greeks, and Macedonians, but the Roman’s really perfected it.
Tens of thousands of people have been put to death on a cross throughout history.
It was considered at the time to be one of the most brutal, shameful and humiliating ways to die. The cross was seen as a source of death and pain, but Jesus turned it into a symbol of life and joy. God’s own Son forever changed the meaning of the cross when He was nailed to one and gave His life. Now when you google, “the cross” the first thing that pops up is a description of Christianity and our beliefs.
Jesus changed the entire purpose of a cross, and He did it for us. Sadly, the cross doesn’t mean to some what it means to others. The cross is a reminder of the life we have to come, but for others it is a made up story or fairytale. It is truly incredible how two people can look at the cross and think two entirely different things.
Interestingly enough, Paul actually wrote about this very problem in 1 Corinthians 1.
Written around 55 AD, Paul, the author, wrote to the church at Corinth for several reasons. They needed to understand the difference between divine and human wisdom. They needed pointers on marriage and sexual conduct. They had an idol problem, weren’t sure how Sunday services should be conducted, had no idea about the resurrection, and so much more. All in all there’s a lot to learn from this letter, but the part we will look at is found in 1:18-25.
Chapter 1-4 is all about human wisdom versus divine wisdom. If you’ve ever wondered why the world thinks we’re crazy, Paul answers that in this section.
The message of the cross. The cross causes different reactions in each person.
The cross divides, delivers, and decides.
The Cross Divides The Saved and Lost (18)
The Cross Delivers True Wisdom (19-21)
The Cross Decides Your Future (22-25)
”The teaching about the cross seems foolish to those who are lost. But to us who are being saved it is the power of God. As the Scriptures say, “I will destroy the wisdom of the wise. I will confuse the understanding of the intelligent.” Isaiah 29:14 So what does this say about the philosopher, the law expert, or anyone in this world who is skilled in making clever arguments? God has made the wisdom of the world look foolish. This is what God in his wisdom decided: Since the world did not find him through its own wisdom, he used the message that sounds foolish to save those who believe it. The Jews ask for miraculous signs, and the Greeks want wisdom. But this is the message we tell everyone: Christ was killed on a cross. This message is a problem for Jews, and to other people it is nonsense. But Christ is God’s power and wisdom to the people God has chosen, both Jews and Greeks. Even the foolishness of God is wiser than human wisdom. Even the weakness of God is stronger than human strength“ (1 Corinthians 1:18-25, ERV)
I’ve been studying the nature of Christian love recently. I try to study where my knowledge is insufficient or personal character is lacking. It has been difficult for me to love others the way Jesus loved others. I still have a long way to go. Other people can be unlovable, and threats are to be dealt with! This is the perhaps one of the more common baselines of human thought.
Jesus calls us to transcend these primal dispositions and pursue a truly selfless love. We have many obstacles to overcome in our pursuit of the kind of love Jesus shows. The idea of “love of self” has been perverted by the world. We’ve all seen a saying that goes something like, “You can’t love others unless you love yourself.” While the underlying motive behind that saying may have been pure, it has been used to justify narcissistic tendencies or excuse bad behavior.
But what if I genuinely don’t love myself? How can I love my neighbor like I love myself if I don’t feel anything (or very little) positive about myself? Our understanding of biblical love may need to change a little. In all of scripture (and even in apocryphal and pseudepigraphal writings), love for our neighbors almost always translates to providing for their needs.
A person may not love self, but they will not starve their bodies out of hatred (remember, an exception by its nature is not the rule; a rule is something so often true that it is reliably predictable). They will not neglect the basic functions of being just because their view of self is not completely perfect.
Love does not necessarily have anything to do with how we feel about a person. It is sometimes called “the strongest emotion” but this is not completely accurate. There is an emotional aspect to love, often described as σπλαγχνον (splanknon, compassion) or οικτιρμος (oiktirmos, heartfelt pity), though this is not exhaustive. But αγαπη love is a decision to help another person, despite how we might feel about them.
What does biblical love look like? If we love our neighbor, we’ll feed them when they’re hungry, encourage or give affirmation when they need it, help them financially (anonymously, if we want to avoid God’s judgment), give grace to their weaknesses and mistakes, and overlook hurtful actions done to us.
Who are our neighbors? Our enemies, our friends, and everyone else who lives on this planet. More realistically, any other human in our proximity. If we see a need and have the ability to help, godly love compels us to help. When Jesus comes back he will ask, “Did you take care of my people?” So much more could be said about this, but next week we will look at the kind of love God wants us to have for him.
The sibling rivalry was too heated for Jacob to stay, and everyone knew it. That includes his father, Isaac, who summons him and sends him to the house of his maternal grandfather to get a wife from his Uncle Laban (2). Isaac sends him off with the blessing befitting the one who has the birthright and the blessing, desiring God to multiply and bless him in the way his father and he had received from Him (3-4). So Jacob arises and goes to Paddan-aram (5). Let us consider more carefully the content of the rest of this chapter.
A Decision (5-9). Esau seems intent on trying to get into his father’s good graces once more. He discerns from his father’s instructions to Jacob that taking a wife from the Canaanites would bode poorly for him (6-8). Thus, the move to take a third wife–this time a daughter of his half-great uncle, Ishmael–undoubtedly is done to please Isaac (9). Esau was the source of his own misfortune, and in at least this part of his life he appears to be scratching and clawing to keep up with his little brother. There is little indication that he is driven by righteous motives. As one put it, “Esau was still Esau”–not a compliment (Spence-Jones, 349)!
A Destination (10-11). Meanwhile, Jacob goes from Beersheba toward Haran to a significant “place” (the word will appear six times in this paragraph). That place is identified in verse 19 as Bethel. The place is important because of the events that occur on this night. I love the observation that “because of the presence of God, this public space becomes the holy, ‘the house of God.’ By morning the ordinary stone will mark a hallowed place. Such is the deity that Jacob worships; the Lord takes the mundane and transforms it into the sacred by his inimitable presence” (Mathews, NAC, Vol. 1B, p. 449).
A Dream (12-17). Bethel will take on its significance to Jacob because of what happens when he spent the night there. The dream is accompanied with dramatic imagery, a ladder set on earth with its top reaching heaven and angels ascending and descending it (12). With this sight, Jacob hears God say, “I am the Lord, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants. Your descendants will also be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south; and in you and in your descendants shall all the families of the earth be blessed. Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you (13-15).
Jacob is given the land and seed promises along with the assurance of divine help through it all. Within the pages of unfolding history, God is executing His eternal plan. With this, He is giving blessed assurance to those weak and struggling human beings that He is with them and blessing them.
A Dedication (18-22). The significance of the place and the night is not lost on Jacob. The stone which was his pillow now becomes a pillar set apart to memorialize the event. Jacob pours oil on the stone and makes a vow that if God blesses him and fulfills His promise to him, then the Lord will be his God, the stone will be God’s house (Bethel), and the tithe would be his sacrifice (22). When we see God as He really is for who He really is, worship and service are the only right and logical responses. Praise followed by performance, accentuated by promise! That was Jacob’s resolve. As we come into the presence of the same God today, shouldn’t we be transformed in the same way?
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!”
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).
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).
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.
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.
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.
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).
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