Front matter (continued, part 6)
We are made in the image of God, and this includes our emotions. While it is unwise to trust your emotions and bypass your mind, or let your emotions get out of control, it is also unwise to deny and suppress your emotions and become a religious robot. In the Psalms, David and the other writers told God honestly how they felt about Him, themselves, and their circumstances, and this is a good example for us to follow. Jesus was a real man, and He expressed openly His emotions of joy, sorrow, holy anger, and love.
Protection and provision are blessings that the world is seeking and the politicians are promising whenever they run for office. Candidates offer voters protection from war and danger on the streets as well as provision for jobs, health care, education, and old age. Some of the promises are kept, but many of them are forgotten. Almighty God is the only One who can offer you protection and provision and keep His promises. "For the Lord God is a sun and shield; the Lord will give grace and glory. No good thing will he withhold from them that walk uprightly'' (Ps. 84:11).
But now that the battle was won, why would Abraham be afraid? For one thing, he was human, and our emotions can "fall apart'' after a time of great danger and difficulty. This helps explain why Elijah was so discouraged after the victory over Baal on Mount Carmel (1 Kings 19). After the mountaintop comes the valley.
Another factor was the possibility that the four kings might return with reinforcements and attack Abraham's camp. Abraham knew that Eastern kings did not take defeat lightly or let enmity die down quickly. And suppose Abraham were killed? What would happen to God's covenant and promise?
His heir (15:2–6) Asking (vv. 2–3). God had promised Abraham that his descendants would be as numerous as the dust of the earth (13:16) and that they would bring blessing to the whole world (12:1–3). But Abraham and Sarah were still childless, and if Abraham died, the only heir he had was his "chief of staff''—Eliezer. (He may be the servant mentioned in 24:2.) Lot was no longer in the picture, and Abraham's other relatives were 500 miles away in Mesopotamia. What had happened to the promise?
Listening to God. You certainly ought to "listen to your feelings'' and be honest about them. "When a person assumes responsibility for his feelings,'' writes psychiatrist David Viscott, "he assumes responsibility for his world.'' But don't stop there: Take time to listen to God and receive His words of encouragement. This is the first time in the Bible you find the phrase "the word of the Lord came''; it is used more than 100 times in the Old Testament. The faith that conquers fear is faith in the Word, not faith in feelings.
Abraham's concern was not just for himself and his wife, though like all Eastern couples, they wanted children. His concern was for the working out of God's plan of salvation for the whole world. God had a glorious plan, and God made a gracious promise, but God
God spoke to his friend by name (John 10:3). When I was a lad, I often went shopping for my
Genesis 15
nearly 100 times. Salvation is the gracious gift of God, and it is received by faith (Eph. 2:8–9).
seemed to be doing nothing! Abraham and Sarah were getting older, and time was running out.
What was Abraham's greatest need? Righteousness. This is the greatest need of people in our world today, for "all have sinned, and come short of the glory of God'' (Rom. 3:23). "There is none righteous, no, not one'' (3:10). It is not enough to be "religious''; God demands that we have perfect righteousness or He will not let us enter His heaven.
One of the basic lessons in "the school of faith'' is: God's will must be fulfilled in God's way and in God's time. God did not expect Abraham and Sarah to figure out how to have an heir; all He asked was that they be available so He could accomplish His purposes in and through them. What Abraham and Sarah did not realize was that God was waiting for them to be "as good as dead'' so that God alone would receive the power and glory.
How did Abraham receive this righteousness? He believed the Lord, and righteousness was imputed to him. "Impute'' means "to put to one's account.'' On the cross, our sins were put on Jesus' account ("numbered [counted] with the transgressors,'' Isa. 53:12) when He suffered the punishment that belonged to us (53:6). When you trust Him, His righteousness is put on your account (2 Cor. 5:21), and you stand righteous and forgiven before a holy God.
It is good to share your concerns with the Lord, even if what you say seems to evidence unbelief or impatience in your heart. God is not deaf to your questions or unconcerned about your feelings. He did not rebuke Abraham; instead, He gave him the assurances that he needed. "Casting all your care upon him, for he careth for you'' (1 Peter 5:7).
Looking (vv. 4–5). God made it clear that Abraham alone would be the father of the future heir. Heirship depends on sonship (Rom. 8:14–17). Then God dramatically assured Abraham that this one heir would be the father of so many descendants that nobody would be able to count them. Even when life is dark, you can still see the stars. Someone has well said, "When the outlook is bleak, try the uplook.'' Abraham had been looking around, trying to solve his problem, but the answer lay in looking up.
Abraham proved his faith by his works when he offered Isaac on the altar (James 2:14–24). Abraham was not saved by obeying God, or even promising to obey God, but his obedience proved his faith. Sinners are not saved by faith plus works but by a faith that works.
Take time to read Galatians 3, Romans 4, and James 2, and you will see how Abraham illustrates salvation by faith. In Galatians 3, Paul focuses on believe; in Romans 4, he deals with impute; and in James 2, James explains righteousness. It takes three New Testament chapters to unfold one verse!
About 30,000 stars are listed in the General Catalog used by astronomers, but it is estimated that there are 100 billion more! God did not say that Abraham would have that many descendants but that, like the stars, there would be too many to count. Whether Abraham looked down at the dust (Gen. 13:14) or up at the stars (15:5), he would recall God's promise and have confidence. This promise was repeated to Abraham (22:17) and reaffirmed to Isaac (26:4).
The answer to Abraham's fear was God's presence— I AM. The answer to Abraham's concern about his heir was God's promise—I WILL. How will God answer Abraham's third concern?
His land (15:7–21) Affirmation (v. 7). God had told Abraham that He would give the land of Canaan to him and his descendants (12:7; 13:15, 17), and now He reaffirmed that promise. The land is an important part of the covenant for it is in the land of Israel that the divine drama of "salvation history'' was enacted. The land of Israel will also be the stage for the final act of that drama when the Messiah returns to reign on earth.
Believing (v. 6). Promises do us no good unless we believe them and act on them. Abraham had already trusted God's promise (12:1–3) and proved it by leaving home and going to Canaan (Heb. 11:8). But Genesis 15:6 is the first reference in the Bible to Abraham's faith. It is the John 3:16 of the Old Testament, and for this reason, the New Testament writers use it to illustrate salvation by faith.
For centuries, Israel was a nation without a land, and it seemed that the covenant promises would not be fulfilled. In 1932, British expositor G. Campbell Morgan wrote, "I am now quite convinced that the teaching of Scripture as a whole is that there is no future for Israel as an earthly people at all'' (This Was His Faith, 290). Then came May 14, 1948, and the rebirth of national Israel! Just as God kept His promise to Abraham and sent the Messiah, so He will keep His promise and restore the land to His people.
There are only five words in the Hebrew original of Genesis 15:6, but what a wealth of meaning they contain. The verse is quoted three times in the New Testament: Galatians 3:6; Romans 4:3; and James 2:23. The three key words are believe, counted, and righteousness.
Abraham believed God, which is literally, "Abraham said, 'Amen, God!'" The Hebrew word translated "believed'' means "to lean your whole weight upon.'' Abraham leaned wholly on the promise of God and the God of the promise. We are not saved by making promises to God but by believing the promises of God. In the gospel of John, which was written to tell people how to be saved (John 20:31), the word "believe'' is used
Assurance (vv. 8–12). Abraham's question was not a sign of unbelief but a request for a token of assurance. He was confident that God would give him the promised son, but the land was in the hands of ten pagan nations (vv. 19–21). It was one thing for Abraham to
Genesis 15—16
Philippians 1:6 and Ephesians 2:10 encourage God's people today.
own the land, but how would his descendants possess it so they could enjoy it?
The land (vv. 8–21). At the beginning of Abraham's pilgrimage, God said to him, "I will show thee'' the land (12:1). Later He said, "I will give it unto thee'' (13:15–17). But now His word is, "To your descendants I have given this land'' (15:18 nasb). God's covenant made it a settled matter: The land belongs to Abraham's descendants through Isaac.
What is described in verses 9–17 was known in that day as "cutting a covenant.'' This solemn ritual involved the death of animals and the binding of people to a promise. The persons making the covenant would sacrifice several animals and divide the bodies, placing the halves opposite each other on the ground. Then the parties would walk between the pieces of the sacrifices in declaration that, if they failed to keep their word, they deserved the same fate as the animals. (See Jer. 34:18–19.)
Solomon exercised dominion over a vast area (1 Kings 4:21; Ps. 72:8), but Israel did not possess all that land. The kings merely acknowledged Solomon's sovereignty and paid tribute to him. When Jesus Christ reigns from the throne of David (Matt. 19:28; Luke 1:32), the land of Israel will reach the full dimensions promised by God.
But Abraham's experience was different. He killed the animals, laid them on the ground, and spent the rest of the day fighting off the birds of prey that were attracted to the flesh and blood. When the sun went down, Abraham fell into a deep sleep, and then God appeared to him and spoke to him. But God alone passed between the parts of the sacrifices (Gen. 15:17)! It was God who made promises to Abraham, not Abraham who made promises to God. There were no conditions attached; the covenant of grace came from the generous heart of God.
God's covenant with Abraham stands no matter what Israel believes. The covenant is unconditional; its fulfillment does not depend on man's faith or faithfulness. In like manner, the new covenant established by Jesus Christ is dependable whether people accept it or not. Those who put their faith in Jesus Christ enter into that covenant and receive eternal salvation (Heb. 5:9; 9:12), an eternal inheritance (9:15), and eternal glory (1 Peter 5:10).
Anticipation (vv. 13–21). Out of the "horror of great darkness,'' Abraham heard the terms of God's covenant and discovered God's plan for the nation (vv. 13–14, 16–17), himself (v. 15), and the land (v. 18–21). The nation (vv. 13–14, 16–17). Jacob and his family went to Egypt to be protected by Joseph, and there they grew into a mighty people (Gen. 46—Ex. 1). Arriving in Egypt as honored guests, the Jews eventually became a threat; so Pharaoh made them slaves and afflicted them greatly (Ex. 1:11–12). Perhaps the smoking furnace (Gen. 15:17) was a symbol of the nation's suffering in Egypt (Deut. 4:20). Pharaoh's cruelty could not exterminate the nation because God had plans for His chosen people. God judged Egypt with ten plagues and then enabled Moses to lead the people out triumphantly (Ex. 5—15).
When Abraham was concerned about himself, God assured him by saying, "I AM!'' When he was concerned about his heir, he heard God say, "I will!'' His concern about the land was met by God's, "I have given!''
In Jesus Christ, God gives those same assurances to His people today.
Abraham believed God. Do you believe?
[For a more detailed study of Galatians 3, see Be Free. Romans 4 is explained in Be Right. The subject of faith and works in James 2 is dealt with in Be Mature. These titles are published by Cook Communications.]
The events and their timing were in the hands of God. The 400 years of Genesis 15:13 refers to Israel's entire stay in Egypt, from Jacob's arrival to the Exodus. It is a round figure, because Exodus 12:40 puts it at 430 years. (See also Acts 7:6.) Why did God wait so long to deliver His people? Because God was longsuffering with the nations in Canaan and delayed their judgment so they might have more time to repent (2 Peter 3:8–9; Matt. 23:32). Those who condemn Israel (and God) for the way the Canaanites were treated seem to forget that God gave them centuries to repent of their wickedness.
CHAPTER EIGHTEEN Genesis 16 BEWARE OF DETOURS! B
ack in the '60s, my wife and I enjoyed a brief vacation in the beautiful foothills of the Appalachian Mountains. As we began to drive home, she said, "Let's take this side road. It looks interesting.''
Interesting! It turned out to be one of the worst rural roads we have ever encountered, including some we've seen on mission fields overseas. There were no potholes; they were all craters. And while my car was raising dust, my impatience was raising my temper. As we carefully rounded a curve, we concluded that few people ever took this route; for there in front of us were two turtles, leisurely taking a walk in one of the two ruts that kept you on the road.
Abraham (v. 5). Abraham's "good old age'' was 175 years (Gen. 25:7), which means he walked with God for a century (12:4). In spite of Abraham's occasional failures, he accomplished the will of God and brought blessing to the whole world. This promise from God must have given Abraham and Sarah great encouragement during times of difficulty, just as promises like
Genesis 16
When we finally reached civilization and a paved road, I thought of the statement Vance Havner often made: "The detour is always worse than the main road.''
with all joy and peace in believing'' (Rom. 15:13). Conflict may surround you, but you will have God's peace and joy within you.
These, then, are the evidences of true biblical faith: (1) you are willing to wait; (2) you are concerned only for the glory of God; (3) you are obeying God's Word; and (4) you have God's joy and peace within. While Abraham and Sarah were waiting, God was increasing their faith and patience and building character (James 1:1–4). Then something happened that put Abraham and Sarah on a painful detour.
Genesis 16 records a painful detour that Abraham and Sarah made in their pilgrim walk, a detour that brought conflict not only into their home but also into the world. What today's journalists call "the ArabIsraeli conflict'' began right here.
But this account is much more than ancient history with modern consequences. It's a good lesson for God's people about walking by faith and waiting for God to fulfill His promises in His way and in His time. As you study the stages in the experience of Abraham and Sarah, you will see how dangerous it is to depend on your own wisdom.
Scheming (16:1b–4a) Sarah knew that she was incapable of bearing a child but that her husband was still capable of begetting a child. God had specifically named Abraham as the father of the promised heir, but He had not yet identified the mother. Logically, it would be Abraham's wife, but perhaps God had other plans. Sarah was "secondguessing'' God, and this is a dangerous thing to do. Remember, true faith is based on the Word of God (Rom. 10:17) and not on the wisdom of man (Prov. 3:5–6), because "faith is living without scheming.'' Sarah said, "It may be''; she did not say, "Thus saith the Lord!'' God had told Abraham, "Know of a surety'' (Gen. 15:13), but Sarah had no such assurance on which to base her actions.
Waiting (16:1a) Abraham was now eighty-five years old. He had been walking with the Lord for ten years and had learned some valuable lessons about faith. God had promised Abraham and Sarah a child but had not told them when the child would be born. It was a period of waiting, and most people don't like to wait. But it is through "faith and patience [that we] inherit the promises'' (Heb. 6:12).
God has a perfect timetable for all that He wants to do. After all, this event was not the birth of just another baby: It was part of God's great plan of salvation for the whole world. However, as Sarah waited for something to happen, she became impatient.
Furthermore, Sarah was not concerned about the glory of God; her only goal was "that I may obtain children by her'' (16: 2). Perhaps there is a hint of disappointment with God and even blaming God when she says, "The Lord hath restrained me from bearing'' (v. 2). It has often been said that God's delays are not God's denials, but Satan whispers to us, "God is holding out on you! If He loved you, things would be different! Blame Him!'' (See 3:1–6.)
Why did God wait so long? He wanted Abraham and Sarah to be physically "as good as dead'' (Heb. 11:12) so that God alone would get the glory. At age eighty-five, Abraham was still virile enough to father a child by Hagar; so the time for the miracle baby had not yet arrived. Whatever is truly done by faith is done for the glory of God (Rom. 4:20) and not for the praise of man.
Abraham's taking Hagar as a second wife was perfectly legal according to the marriage code of that day. In later years, Jacob would marry his wives' maids, Bilhah and Zilpah, and each would give him two sons. Moreover, the plan seemed to be successful, for Hagar conceived a child. Perhaps Sarah was right after all.
A willingness to wait on the Lord is another evidence that you are walking by faith. "He that believeth shall not make haste'' (Isa. 28:16). Paul quoted this verse in Romans 10:11 and amplified its meaning: "Whosoever believeth on him shall not be ashamed.'' (The same Holy Spirit inspired both Isaiah and Paul, and He has the right to make these changes.) Whenever we stop trusting God, we start to "make haste'' in the wrong direction and we end up being ashamed.
But not everything that is legal or that appears to be successful is approved by the will of God. God never accepted Hagar as Abraham's wife; the Angel of the Lord called her "Sarah's maid'' (16:8). Later she was called "this bondwoman and her son'' (21:10), not "Abraham's wife and son.'' Why? Because "whatever is not of faith is sin'' (Rom. 14:23). God rejected the whole enterprise because He had something far better in mind for Abraham and Sarah.
A third evidence of faith is that you are acting on the authority of God's Word. "So, then, faith cometh by hearing, and hearing by the Word of God'' (Rom. 10:17). You can act by faith, and know that God will bless, if you are obeying what He says in His Word. Hebrews 11 records the mighty acts of ordinary men and women who dared to believe God's promises and obey His commandments.
When you review the four evidences of biblical faith that were explained above, you can see that Abraham and Sarah did not pass the test. They were unwilling to wait on the Lord but rushed ahead with their own plans. They acted only to please themselves and not to glorify God. They were not obeying the Word, and what they did certainly did not bring joy and peace to their hearts or their home.
Finally, whenever you act by faith, God will give joy and peace in your life. "Now the God of hope fill you
Genesis 16
the proud, but gives grace to the humble. Therefore submit to God'' (4:6–7 nkjv).
Scottish novelist George MacDonald was right when he said, "In whatever man does without God, he must fail miserably, or succeed more miserably.'' This leads us to the third stage in Abraham and Sarah's "detour'' experience.
Hagar had to submit to God (vv. 7–14). This is the first appearance in Scripture of the Angel of the Lord, who is generally identified as our Lord Jesus Christ. In Genesis 16:10, the angel promised to do what only God can do, and in verse 13, Hagar called the angel "God.'' These pre-incarnation visits of Jesus Christ to the earth were to meet special needs and to accomplish special tasks. The fact that the Son of God took on a temporary body, left heaven, and came down to help a rejected servant-girl surely reveals His grace and love. His servants Abraham and Sarah had sinned against the Lord and against Hagar, but the Lord did not desert them.
Fighting (16:4b–6) When you follow the wisdom of the world, you will end up warring like the world (James 3:13–18). Of all fights, family fights are the most painful and the most difficult to settle. Had Hagar maintained the attitude of a servant, things might have been different, but she became proud, and this irritated her mistress (Prov. 30:21–23). "Having begun in the Spirit, are ye now made perfect by the flesh?'' Paul asked (Gal. 3:3), and you see this illustrated in Abraham's home. He and Sarah had begun in the Spirit when they put their faith in the Lord, but now they had turned to the flesh for help, and some of the works of the flesh were starting to appear (Gal. 5:19–21). Abraham, Sarah, and Hagar were at war with each other because they were at war with the Lord, and they were at war with the Lord because they had selfish desires warring within their own hearts (James 4:1–10).
The angel called her "Sarah's maid,'' which suggests that God did not accept her marriage to Abraham. Apparently Hagar was on her way back to Egypt when she met the angel, but God told her to return to Abraham's camp and submit herself to her mistress. That would take a great deal of faith, because Sarah had mistreated Hagar before and might do it again.
God then told her that she was pregnant with a son whom she should name Ishmael ("God hears''). While he would not be Abraham's heir in the blessings of the covenant, Ishmael would still enjoy blessings from God since he was Abraham's son. God promised to multiply Ishmael's descendants and make them into great nations (21:18; 25:12–18), and He did, for Ishmael is the founder of the Arab peoples.
The first thing they should have done was build an altar, worship the Lord, and tell Him their problems. They should have confessed their sins and received His gracious forgiveness. Once you stop fighting with God and with yourself, you will have an easier time not fighting with others. The first step toward reconciliation with others is getting right with God.
Ishmael would be a "wild donkey of a man'' (16:12 niv), which is not a very flattering description. It identified him with the wilderness where he lived by his skill as an archer (21:20–21; Job 24:5). It also revealed his independent and pugnacious nature.
However, instead of facing their sins honestly, each of the persons involved took a different course, and this only made things worse. Sarah's solution was to blame her husband and mistreat her servant as she gave vent to her anger. She seems to have forgotten that she was the one who had made the marriage suggestion in the first place. Abraham's solution was to give in to his wife and abdicate spiritual headship in the home. He should have had pity for a helpless servant who was pregnant, but he allowed Sarah to mistreat her. He should have summoned them all to the altar, but he did not.
He would be a hated man, living "in hostility toward all his brothers'' (Gen. 16:12 niv). While we must not apply these traits to every descendant of Ishmael, the centuries-long hostility between the Jews and the Arabs is too well known to be ignored. The Arab nations are independent peoples, dwelling in the desert lands and resisting the encroachments of other nations, especially Israel and her allies.
Hagar's wilderness experience brought her face-toface with God and taught her some important truths about Him. She learned that He is the living God who sees us and hears our cries when we hurt. The name of the well means "The well of One who lives and sees me.'' He is a personal God, concerned about abused people and unborn babies. He knows the future and cares for those who will trust Him.
Hagar's solution was to run away from the problem, a tactic we all learned from Adam and Eve (Gen. 3:8). However, you soon discover that you cannot solve problems by running away. Abraham learned that when he fled to Egypt (12:10ff.). There was peace in the home for a short time, but it was not the "peace of God.'' It was only a brittle, temporary truce that soon would fail.
Hagar did return and submit herself to Sarah. Surely she apologized for being arrogant, for despising her mistress, and for running away. She trusted God to protect her and her son and to care for them in the years to come. We never solve life's problems by running away. Submit to God and trust Him to work things out for your good and His glory.
Submitting (16:7–16) James 4:1–10 explains why Christians fight and how Christians can be at peace. Our battles among ourselves are caused because we obey our three enemies: the world (James 4:4), the flesh (v. 1), and the devil (v. 7). How can we expect to be at peace with God and each other if we are living for the enemy! "God resists
Sarah had to submit to God. How did Sarah feel
Genesis 16—17
when Hagar came back to the camp and reported that God had talked with her? Did God have time for a poor servant? Was God concerned about a slave-girl's baby? Did the God of Israel care for an Egyptian? Yes, because that Egyptian's baby had Abraham as a father, and God had a covenant with Abraham. The record does not tell us how Sarah responded, but it would appear that she accepted both Hagar and her report and took her back as her servant. Sarah did not mistreat her again for, after all, God was watching!
God's best even when men do their worst. In grace, God saw Hagar fleeing to Egypt, and He came to her and met her needs. He made her the mother of a great nation. Of course, He did it because of Abraham, but God's covenant with Abraham was a covenant of grace.
From the human viewpoint, this "detour'' was a tragedy that brought God's great salvation plan to a standstill. Consider, however, the divine point of view. God is never caught by surprise. When He cannot rule, He overrules, and He always accomplishes His purposes.
Abraham had to submit to God. In this entire episode, Abraham played a rather passive role. He let Sarah talk him into marrying Hagar, and he allowed Sarah to mistreat Hagar and drive her from the camp. Apparently, Abraham did not offer to help Hagar in any way. (Later, he made up for that—Gen. 21:9ff.) But when his son was born, Abraham acknowledged him and obediently gave him the name that God had appointed.
Satan wants us to think that our "disobedience detours'' must become the permanent road for the rest of our lives, but this is a lie. Like Abraham and Sarah, we can confess our sins, accept God's cleansing (1 John 1:9), and then learn to live with our mistakes. Yes, there will be pain and regret, but God's grace will overcome in the end.
George Morrison is worth quoting again: "The victorious Christian life is a series of new beginnings.''
Both Abraham and Sarah had to learn to live with their mistakes. Certainly Abraham enjoyed watching the boy grow up, and the old man's heart was full of love for him (17:18). But Abraham knew that Ishmael would not be a permanent part of the covenant family. God's solution to the "Ishmael problem'' was not to blame Abraham, Sarah, or Hagar, but to send another baby into the home—Isaac. Ishmael did not give Abraham and Sarah any trouble until Isaac came along; then he started to create problems (21:1–11). As we shall see in later chapters, all of these things have profound theological significance for the Christian believer today.
CHAPTER NINETEEN Genesis 17 WHAT'S IN A NAME? A
t some point in your education, you may have read Shakespeare's Romeo and Juliet, and you discovered in act 2 that famous quotation: "What's in a name? That which we call a rose by any other word would smell as sweet.''
As you review the chapter, you will see that several key texts from Romans are illustrated by what is recorded here.
Juliet spoke those words as she talked to herself on her balcony, ignorant of the fact that Romeo was listening below. She was pondering the fact that she belonged to the Capulet family and he to the rival Montagues, and that this accident of birth hindered them from getting married. What difference did two names make? No matter what his name was, Romeo was still her love!
"For whatsoever is not of faith is sin'' (Rom. 14:23). Be sure that your plans and procedures can pass the four "tests of faith'' outlined above. People may agree with you, and the law may defend you, but if God cannot bless you, don't do it! Let God accomplish His will in His way and in His time. Sarah tried to run ahead of God, and she created problems that are with us yet today.
Shakespeare notwithstanding, if you had asked a biblical character the question, "What's in a name?'' that person would have replied: "Everything! Our names are very important!'' Names might record something significant about one's birth (Gen. 29:31—30:24) or about some life-changing experience. Jacob was renamed Israel after a night of wrestling with God (32:24–32), and Simon received the name Peter (rock) when he met Jesus Christ (John 1:40–42). The names assigned to unborn babies even carried messages (Gen. 16:11; Matt. 1:18–25).
"They who receive abundance of grace and of the gift of righteousness shall reign in life'' (Rom. 5:17). In Genesis 15, grace was reigning through righteousness because of Abraham's faith (v. 6), and Abraham was reigning in life to the glory of God. But he abdicated the throne in chapter 16, and sin started to reign. Unbelief, impatience, anger, pride, and indifference took over in Abraham's home and almost destroyed it. God's people are kings and priests (Rev. 1:6), who should "reign in life'' by yielding to Jesus Christ (see Rom. 6:11–14).
In this chapter, you will discover four new names and a name that will always be old because it cannot be changed.
"But where sin abounded, grace did much more abound'' (Rom. 5:20). This does not mean that God winks at sin or that abundant sinning is the key to abundant grace (6:1–7). Rather, it means that God's grace is greater than man's sin and can accomplish
God Almighty (17:1–2) Revelation. The Hebrew name is "El Shaddai'' (shuhDYE), and this is the first time it occurs in Scripture.
Genesis 17
nine times in this chapter and defines God's relationship with Abraham. This was not another covenant, different from the one God had already established with Abraham (Gen. 12:1–3; 15:1–21). It was a reaffirmation of that covenant, with the important addition of circumcision, the sign and seal of the covenant.
"Shaddai'' is translated as "Almighty'' forty-eight times in the Old Testament. In the New Testament, the Greek equivalent is used in 2 Corinthians 6:18 and Revelation 1:8; 4:8; 11:17; 15:3; 16:7 and 14; 19:6 and 15; and 21:22. It is translated "Almighty'' except in Revelation 19:6 ("omnipotent'').
"El'' is the name of God that speaks of power; but what does "Shaddai'' mean? Scholars do not agree. Some say it comes from a Hebrew word meaning "to be strong''; others prefer a word meaning "mountain'' or "breast.'' Metaphorically, a mountain is a "breast'' that rises up from the plain, and certainly a mountain is a symbol of strength. If we combine these several ideas, we might say that "El Shaddai'' is the name of "the allpowerful and all-sufficient God who can do anything and meet any need.''
God promised once again to multiply Abraham's family, even though he and his wife did not have any children. His descendants would be "as the dust of the earth'' (13:16) and as the stars of the heavens (15:5). These two comparisons—earth and heaven—suggest that Abraham would have a physical family, the Jews (Matt. 3:9), and a spiritual family made up of all who believe in Jesus Christ (Gal. 3:26–29).
Abraham (17:3–14, 23–27) The people. "Abram'' means "exalted father''; "Abraham'' means "father of a multitude.'' When Abraham informed the people in his camp that he had a new name, some of them must have smiled and said, "Father of a multitude! Why, he and his wife are too old to have children!'' Whether he looked beneath his feet or up into the heavens, or whenever anyone called him by name, Abraham was reminded of God's gracious promise to give him many descendants.
But why would God reveal this name to Abraham at this time, at the close of thirteen years of silence? Because God was going to tell His friend that Sarah would have a son. The Lord wanted Abraham to know that He is the God who is all-sufficient and all-powerful, and that nothing is too hard for Him. God says "I will'' twelve times in this chapter; He is about to do the miraculous.
After Abraham's battle with the four kings, God came to him as a warrior and told him He was his "shield.'' When Abraham wondered about his refusal of Sodom's wealth, God told him He was his "exceedingly great reward'' (Gen. 15:1). Now when Abraham and Sarah were "as good as dead,'' God assured them that He was more than sufficient to bring about the miracle birth. God comes to us in the ways we need Him most.
Keep in mind that Abraham's descendants include not only the Jewish people, but also the Arab world (through Ishmael) and the nations listed in Genesis 25:1–4. All who trust Jesus Christ as Savior are spiritual children of Abraham (Gal. 3:6–9), and that will be a vast multitude (Rev. 7:9).
Responsibility. Revelation always brings responsibility. Enoch and Noah had walked with God (5:22; 6:8–9), but Abraham was to walk before God, that is, live in the knowledge that the eyes of God were always upon him (Heb. 4:13). The word "perfect'' does not mean "sinless,'' for that would be an impossible goal for anyone to reach (1 Kings 8:46). The word means "single-hearted, without blame, sincere, wholly devoted to the Lord.'' In Exodus 12:5, the word refers to a "perfect'' sacrifice without blemish. It was a call for integrity.
In being fruitful for God, we have nothing in ourselves that will accomplish the task. Abraham and Sarah had tried their own plan, and it failed miserably. Jesus said, "Without me, ye can do nothing'' (John 15:5). "We say that we depend on the Holy Spirit,'' wrote Vance Havner, "but actually we are so wired up with our own devices that if the fire does not fall from heaven, we can turn on a switch and produce false fire of our own.''
I read about a young Scottish minister who walked proudly into the pulpit to preach his first sermon. He had a brilliant mind and a good education and was confident of himself as he faced his first congregation. But the longer he preached, the more conscious everyone was that "the Lord was not in the wind.'' He finished his message quickly and came down from the pulpit with his head bowed, his pride now gone. Afterward, one of the members said to him, "If you had gone into the pulpit the way you came down, you might have come down from the pulpit the way you went up.''
This is not to suggest that God's people should settle for anything less than striving to conform to His will. "His desire for us should be our aim and desire for ourselves,'' wrote Alexander Maclaren. "It is more blessed to be smitten with the longing to win the unwon than to stagnate in ignoble contentment with partial attainments. Better to climb, with faces turned upwards to the inaccessible peak, than to lie at ease in the fat valleys'' (Expositions of Holy Scripture, vol. 1 [Baker Book House, 1974], 120).
The land. God's everlasting covenant also included an everlasting possession: the land of Canaan. This land is a battleground today and always will be until the Lord returns to reign. But as far as God's covenant is concerned, the land belongs to Israel.
The secret of a perfect walk before God is a personal worship of God. Like Abraham, every believer must fall before the Lord and yield everything to Him. If He is "El Shaddai—God Almighty,'' then who are we to resist His will?
Relationship. The phrase "My covenant'' is used
The Jews' ownership of the land depends solely on
Genesis 17
ents that was important, for if they did not obey God in this matter, their son would be cut off from his people (Gen. 17:14). The covenant people must bear the mark of the covenant.
God's gracious covenant with Abraham: God gave them the land. But their possession and enjoyment of the land depends on their faithfulness to obey the Lord. This was the theme of Moses' messages in Deuteronomy. More than sixty times in that book, Moses told the people they would inherit or possess the land, and at least twenty-five times, Moses reminded them that the land was a gift from the Lord. God's name was there (Deut. 12:5, 11, 21), and He would watch over the land to bless it, if His people walked in His ways.
Since God's covenant involved Abraham's "seed,'' it was fitting that the mark of the covenant be on the male organ of generation. Since all people are conceived in sin (Ps. 51:5), this special mark would remind them that they were accepted by God because of His gracious covenant. It was God who chose the Jews, not the Jews who chose God (Deut. 7:1–11), and He chose them to be a holy people. Immorality was rampant among the Canaanite peoples, and was even a part of their religion, but the people of Israel were "marked'' to be separate from the evil around them.
The only piece of ground all the patriarchs possessed was the cave Abraham purchased from Ephron, the son of Zohar, to become a family burial place (Gen. 23; 49:29–31). Jacob and his family had to leave the land and go to Egypt (Gen. 46), but God had promised that they would return to Canaan at the appointed time (15:13–17).
Unfortunately, the Jewish people eventually made this ritual a means of salvation. Circumcision was a guarantee that you were accepted by God. (Some people today place the same false confidence in baptism, Communion, and other religious rites that can be very meaningful if rightly used.) They did not realize that circumcision stood for something much deeper: the person's relationship to God. God wants us to "circumcise our hearts'' and be totally devoted to Him in love and obedience (Deut. 10:16; 30:6; Jer. 4:4; Rom. 2:28–29).
Joshua led them into their land where they conquered the inhabitants and claimed their inheritance. But the people did not stay true to the covenant, so God had to discipline them in the land (Judg. 2:10–23). He raised up enemy nations to defeat Israel and put her in bondage. Israel was in the land, but she did not control it or enjoy it (Deut. 28:15ff.).
During the reigns of David and Solomon, the people enjoyed their inheritance and served the Lord faithfully. But after the kingdom divided, Israel and Judah both decayed spiritually (except for occasional interludes of revival) and ended up in bondage: Assyria defeated Israel, and Babylon conquered Judah. It was then that God disciplined His people outside their land. It was as though He were saying, "You have polluted My land with your idols, so I will put you in a land that is addicted to idols. Get your fill of it! After you have been away from your land for seventy years, maybe you will learn to appreciate what I gave you.''
Romans 4:9–12 makes it clear that the physical operation had nothing to do with Abraham's eternal salvation. Abraham had believed God and received God's righteousness before he ever was circumcised (Gen. 15:6). Circumcision was not the means of his salvation but the mark of his separation as a man in covenant relationship with God. The legalistic element in the early church tried to make circumcision and obedience to the law a requirement for salvation for the Gentiles, but this heresy was refuted (Acts 15:1–35). In his Galatian epistle, Paul argues convincingly for salvation by grace alone.
What does all of this mean to Christian believers today? The seal of our salvation is not an external rite but the presence of an internal witness in the person of the Holy Spirit of God (Eph. 1:13; 4:30; Rom. 8:9, 16). We have experienced a "spiritual circumcision'' (Col. 2:9–12) that makes us part of the "true circumcision'' (Phil. 3:1–3). When we trusted Christ to save us, the Spirit of God performed "spiritual surgery'' that enables us to have victory over the desires of the old nature and the old life. Circumcision removes only a part of the body, but the true "spiritual circumcision'' puts off "the body of the sins of the flesh'' (Col. 2:11) and deals radically with the sin nature.
God permitted a remnant to return to the land, rebuild the city and the temple, and restore the nation, but it never became a great power again. However, whether Israel is faithful or faithless, the land belongs to her, and one day she will inherit it and enjoy it to the glory of God. Israel's title deed to the land is a vital part of God's everlasting covenant with Abraham.
The sign. In Genesis 17:4, God said, "As for Me," but in verse 9, He said, "As for you'' (nkjv, nasb, niv). Abraham's part in the covenant was to obey God and mark each male in his house with the sign of the covenant. Circumcision was not a new rite, for other nations practiced it in Abraham's time; but God now gave it new importance and special meaning. For the descendants of Abraham, circumcision was not an option; it was an obligation.
This "spiritual circumcision'' is accomplished at conversion when the sinner believes in Christ and is baptized by the Spirit into the body of Christ (1 Cor. 12:13). This baptism identifies the believer with Christ in His death, burial, resurrection, and ascension, and also in His circumcision (Col. 2:11–12; Luke 2:21). It is not "the circumcision of Moses'' but "the circumcision of Christ'' that is important to the Christian believer.
It is important to note that circumcision was not a "sacrament.'' The performing of it did not convey spiritual blessing to the recipient. An eight-day-old baby boy (Lev. 12:3) would not even understand what was going on, and when he got older, the ritual would have to be explained to him. It was the obedience of the par-
Donald Grey Barnhouse has said, "We have a
Genesis 17—18
ing adulthood. Was God going to waste all that Abraham had invested in Ishmael? Was there to be no future for the lad? After all, it wasn't Ishmael's fault that he was born! It was Abraham and Sarah who sinned, not the boy.
nature of sin that must be dealt with by the knife … The thing must be dealt with as a whole, and not piecemeal.'' In Christ, we can "walk in the Spirit and … not fulfill the lusts of the flesh'' (Gal. 5:16).
Abraham immediately obeyed God and gave every male in his household the mark of the covenant. No doubt when he told them his new name, he also explained what this ritual meant.
But from the spiritual point of view, Ishmael could not replace Isaac or even be equal to him in the covenant plan of God. God had already promised to bless Ishmael (Gen. 16:11), and He kept His promise (25:12–16), but the covenant blessings were not a part of Ishmael's heritage. Isaac alone was to be the heir of all things (25:5–6; Rom. 9:6–13).
Sarah (17:15–17) The third new name was "Sarah,'' which means "princess.'' (We are not certain what "Sarai'' means. Some say "to mock'' or "to be contentious.'' It could also be another form of the word "princess.'') Since she would become the mother of kings, it was only right that she be called a princess!
There is a practical lesson here for all who seek to live by faith: When God is preparing a bright future for you, don't cling to the things of the past. Ishmael represented the past, Isaac the future. Ishmael symbolized man's fleshly way of accomplishing something for God, but Isaac was a miracle baby, born by the power of God. Ishmael brought dissension into the home, but Isaac brought laughter. If you have an "Ishmael'' in your life, yield it up to God. God has a perfect plan, and what He plans is the best. It may pain you to give up your cherished dreams, but God's way is always the right way.
We must not minimize the place of Sarah in God's great plan of salvation. Like her husband (and all of us), she had her faults, but also like her husband, she trusted God and accomplished His purposes (Heb. 11:11). She is not only the mother of the Jewish nation (Isa. 51:2) but also a good example for Christian wives to follow (1 Peter 3:1–6). The Christian husband should treat his wife like a princess, because that is what she is in the Lord.
Amy Carmichael, missionary to India, wrote to a friend who was perplexed about a painful experience, "I will say what our Heavenly Father said to me long ago, and says to me still very often: 'See in it a chance to die.'"
Three different occasions of laughter are associated with Isaac's birth: Abraham laughed for joy when he heard his wife would give birth to the promised son (Gen. 17:17); Sarah laughed in unbelief when she heard the news (18:9–15); and Sarah laughed for joy when the boy was born (21:6–7). The name Isaac means "he laughs.''
Perhaps we all need to pray, "Oh, that Ishmael might die within me!''
Ishmael did not get a new name, because he represents the flesh, and the flesh cannot be changed. "That which is born of the flesh is flesh'' (John 3:6) and always will be flesh. "For I know that in me (that is, in my flesh) dwelleth no good thing'' (Rom. 7:18). "It is the Spirit who gives life; the flesh profits nothing'' (John 6:63 nkjv). The old nature can be disciplined, subdued, and even to some extent controlled, but it cannot be changed. Until we receive our glorified bodies in the presence of the Lord, the struggle between the flesh and the Spirit will continue (Gal. 5:16–26).
Motherhood should be highly esteemed, and the birth of a baby welcomed with joy. While God does not call all women to marry, or all married women to bear children, He does have a special concern for both mothers and children (Ps. 113:9; 127:3–5; Matt. 19:14). In a selfish society, too many people see motherhood as a barrier and children as a burden. In fact, some people consider children such a burden that they destroy them before they have an opportunity to become a blessing.
The womb of the mother is a Holy of Holies where God is at work (Ps. 139:13–18). How tragic that we turn that womb into a tomb, that Holy of Holies into a holocaust.
It was the beginning of a new day for Abraham and Sarah, for Sarah was going to have a baby boy!
"Your father, Abraham, rejoiced to see my day,'' said Jesus; "and he saw it, and was glad'' (John 8:56).
Isaac (17:18–22) The first baby in the Bible who was named before birth was Ishmael (16:11), and the second was Isaac. As we shall see when we study Genesis 21, these two boys represent two different births: (1) Ishmael, our first birth after the flesh, and (2) Isaac, our second birth through the Spirit. (See John 3:1–8 and Gal. 4:21–31, especially vv. 28–29.)
CHAPTER TWENTY Genesis 18—19 SO AS BY FIRE N
ever in the field of human conflict was so much owed by so many to so few.''
Sir Winston Churchill spoke those words to the British House of Commons on August 20, 1940. He reviewed the first year of the war and then paid special tribute to the brave Royal Air Force fighter
From the human point of view, we can understand why Abraham interceded for Ishmael. Ishmael was his son, and the father loved him dearly. They had been together now for thirteen years, and Ishmael was enter-
Genesis 18
pilots who were "turning the tide of the World War by their prowess and their devotion.''
ran to get a tender calf and saw to it that the young man hastened to dress the meat (v. 7). Keep in mind that this is an old man running around in the heat of the day! Only after he had served his guests did Abraham stand still (v. 8).
The citizens of Great Britain knew what the Royal Air Force was doing for them, but the citizens of Sodom and Gomorrah and the other cities of the plain did not know that three persons—Abraham, Lot, and Jesus Christ—stood between them and total destruction.
Abraham served the Lord generously and gave Him the best that he had. Sarah baked bread from "fine meal'' (v. 6), and the meat was "tender and good'' (v. 7). No leftovers or second-rate fare for such important guests! What a contrast to the priests in Malachi's day, who did not give God their best (Mal. 1:6–14).
Abraham, the friend of God (18) Abraham is given this special title in 2 Chronicles 20:7; Isaiah 41:8; and James 2:23; and he is the only person in the Bible to have it. Jesus called Lazarus His friend (John 11:11), and He calls "friends'' all who believe on Him and obey Him (15:13–15). As His friends, we can share His love and fellowship, and we can know His will. "If we are beset by an unseen foe,'' wrote Vance Havner, "we are also befriended by an Unseen Friend. Great is our adversary but greater is our Ally.''
Abraham's service was marked with humility. He bowed to his guests (Gen. 18:2), called himself a servant (vv. 3, 5), and called the feast only "a morsel of bread.'' He served the three visitors and then stood near to be available if needed. He interrupted a comfortable afternoon nap to become a servant to three strangers, but because of that service, he received tremendous blessings for himself and his wife.
Finally, he served the Lord cooperatively and involved the ministries of others. Sarah baked the bread; a young man dressed the meat; and no doubt other servants brought Abraham the butter and milk. "I would rather put ten men to work than do the work of ten men,'' said evangelist D. L. Moody, and he was right.
Friendship involves ministry, and in this chapter you will find Abraham ministering in three different areas: to the Lord (Gen. 18:1–8), to his home (vv. 9–15), and to a lost world (vv. 16–33). He ministered to the Lord (vv. 1–8). All ministry must first be to the Lord, for if we fail to be a blessing to the Lord, we will never be a blessing to others. This was true of the Jewish priests (Ex. 28:1, 3–4, 41; 29:1) and of God's servants in the early church (Acts 13:1–2). "And whatever you do, do it heartily, as to the Lord and not to men … for you serve the Lord Christ'' (Col. 3:23–24 nkjv).
Over the years, I have studied the biographies of great Christians, and I have learned that dedicated servants of God encourage and inspire others to serve the Lord. D. L. Moody was used of God to enlist and assist a host of workers, including F.B. Meyer, G. Campbell Morgan, and R.A. Torrey. Paul Rader had a similar ministry in his generation, helping give birth to ministries still with us today. When we serve ourselves or our own ministries, our work perishes, but when we serve the Lord, He gives lasting and abundant fruit (John 12:20–28).
Abraham was taking his daily rest during the heat of the day when he saw three strangers approaching. Few people ever traveled when the sun was so hot, so Abraham was immediately both curious and courteous. Hospitality is the first law of the East, and Abraham faithfully obeyed it.
Before leaving this section, I should say a word about the importance of Christian hospitality. In this day of convenient motels and hotels, we rarely think about what it means to entertain strangers (Heb. 13:1–2), but hospitality is an important part of Christian ministry (Rom. 12:13; 1 Peter 4:9). In fact, "given to hospitality'' is one of the requirements for leadership in the local church (1 Tim. 3:2; Titus 1:8). By lovingly serving others, we serve Jesus Christ our Lord (Matt. 25:34–40), and we promote the spread of God's truth (3 John 5–8).
The three strangers were the Lord Jesus Christ and two of His angels (Gen. 18:1, 22; 19:1). There was nothing about their appearance that told Abraham who they were, but as he fellowshipped with them, he learned that he was entertaining royal visitors. His ministry to the Lord was so acceptable that we ought to follow his example today.
To begin with, he served the Lord personally. Remember, Abraham was ninety-nine years old and a wealthy sheikh, and he could have entrusted this task to his chief steward or one of his more than 300 servants (14:14). Instead, he decided to minister to his Lord personally.
He ministered to his wife (vv. 9–15). Because Abraham was faithful to the Lord, he became a channel of blessing to his wife and eventually to his family (v. 19). Sarah had an important role to play in the working out of God's plan of salvation for the world, and she did her part (Heb. 11:11; 1 Peter 3:1–7; Rom. 4:18–21). Sarah was now eighty-nine years old, yet she was still a desirable woman with charm and beauty (Gen. 20), partly because her husband loved her and treated her like the princess that she was.
He also ministered immediately. Abraham could have ignored them by pretending to be asleep, or he could have asked them to sit down and wait until he had finished his siesta. But Abraham was a man of faith, and faith does not delay when it comes to serving the Lord.
This chapter emphasizes that Abraham ministered to the Lord speedily. He ran to meet the visitors (18:2) and hastened to tell Sarah to bake some bread (v. 6). He
The Lord had come all the way from heaven to give
Genesis 18
about (Amos 3:7; Ps. 25:14). The Lord's words "I know him'' (Gen. 18:19) mean "I have chosen him, and he is My intimate friend'' (John 15:15). Abraham knew more about Sodom's future than the citizens themselves, including Lot. It is the separated believer who shares God's secrets.
Abraham and Sarah an announcement: At that same time next year, Sarah would give birth to the promised son! The news was so incredible that Sarah laughed and questioned whether such a thing could happen to two elderly people. Abraham's laughter had been born out of joyful faith (17:17), but Sarah's laughter was marked by unbelief, even though she tried to deny it.
Sarah and the servants helped Abraham when he prepared a meal for the three visitors, but when it came to the ministry of intercession, Abraham had to serve alone. Abraham drew near to the Lord (James 4:8), and the Hebrew word means "to come to court to argue a case.'' Abraham was burdened for Lot and Lot's family, as well as for the lost sinners in the five cities of the plain, and he had to share that burden with the Lord.
Of course, whenever we doubt God, we are questioning both His veracity and His ability. Does He keep His promises? Does He have the power to do what He says He will do? The answer to both questions is yes! (See Rom. 4:20–21.)
"Is anything too hard for the Lord?'' (Gen. 18:14). Of course not! If you need proof, then listen to Job (42:2), Jeremiah (32:17 and 27), the angel Gabriel (Luke 1:37), and the apostle Paul (Eph. 3:20–21). If God makes a promise, you can be sure He has the power to fulfill it, and He will remain faithful even if we are faithless (2 Tim. 2:13). Sarah eventually repented and, with her husband, trusted God, and He gave them the promised son.
Abraham's prayer was based not on the mercy of God but on the justice of God. "Shall not the Judge of all the earth do right?'' (Gen. 18:25; see Deut. 32:4). A just and holy God could not destroy righteous believers with wicked unbelievers, and Lot was a believer (2 Peter 2:6–9), even though his actions and words seemed to belie the fact.
The cities of Sodom and Gomorrah were exceedingly wicked (Gen. 13:13) because the men of these cities were given over to sexual practices that were contrary to nature (19:5; Jude 7; Rom. 1:27). The words "sodomy'' and "sodomize'' are synonyms for these homosexual practices. The men did not try to hide their sin (Isa. 3:9), nor would they repent (Jer. 23:14). The sudden destruction of Sodom and Gomorrah is used in Scripture as an example of God's righteous judgment on sinners (Isa. 1:9; 3:9; Lam. 4:6; Zeph. 2:9; 2 Peter 2:6ff.), and Jesus used it as a warning for people in the end times (Luke 17:28–32).
The husband who ministers to the Lord will find himself ministering to the members of his own family, especially his wife. He will be a source of blessing in the home. When we study Genesis 19, we will see the contrast in Lot, a worldly man who had no spiritual influence in his own home.
He ministered to a lost world (vv. 16–33). Abraham belonged to that select company of God's people known as intercessors, individuals like Moses, Samuel, Elijah, Jeremiah, the apostles, and our Lord Himself. In fact, our Lord's ministry today in heaven is a ministry of intercession (Rom. 8:34); so we are never more like our Lord than when we are interceding for others. It is not enough for us to be a blessing to our Lord and our home; we must also seek to win a lost world and bring sinners to the Savior.
But why would Abraham want God to spare such wicked people? Far better that they should be wiped off the face of the earth! Of course, Abraham's first concern was for Lot and his family. In fact, Abraham had already rescued the people of Sodom solely because of Lot (Gen. 14:12–16), though none of the citizens seemed to appreciate what he had done for them. They all went right back into the old way of life and did not heed the warning of God.
Charles Spurgeon said: "If they [lost sinners] will not hear you speak, they cannot prevent your praying. Do they jest at your exhortations? They cannot disturb you at your prayers. Are they far away so that you cannot reach them? Your prayers can reach them. Have they declared that they will never listen to you again, nor see your face? Never mind, God has a voice which they must hear. Speak to Him, and He will make them feel. Though they now treat you despitefully, rendering evil for your good, follow them with your prayers. Never let them perish for lack of your supplications'' (Metropolitan Pulpit, vol. 18, 263–264).
But even apart from Lot's situation (and he should not have been in Sodom in the first place), Abraham did not want to see all those people die and be lost forever. God is "not willing that any should perish'' (2 Peter 3:9), and He "will have all men to be saved'' (1 Tim. 2:4). "I have no pleasure in the death of the wicked, but that the wicked turn from his way and live'' (Ezek. 33:11). The issue is not what kind of sins people commit, though some sins are certainly worse than others, but that "the wages of sin is death'' (Rom. 6:23) and beyond that death is an eternal hell. Intercessors must have compassionate hearts and a deep concern for the salvation of the lost, no matter what their sins may be. (See 9:1–3; 10:1.)
The Lord and the two angels left Abraham's camp and started toward Sodom, but the Lord lingered while the angels went on (Gen. 18:16, 22; 19:1). In the first half of the chapter, Abraham is running here and there, but in the last half, he is standing reverently before the Lord and interceding for Lot and the other people in Sodom. Blessed are the balanced!
We must not get the idea that Abraham argued with the Lord, because he did not. He was very humble before the Lord as he presented his case (Gen. 18:27,
An intercessor must know the Lord personally and be obedient to His will. He must be close enough to the Lord to learn His "secrets'' and know what to pray
Genesis 18—19
further service he could render. But the arrival of the men of the city at the door for immoral purposes was the climax of the evening. ("Bring them out to us so that we can have sex with them'' is the niv translation of v. 5.) Lot was willing to sacrifice his two unmarried daughters to the lust of the crowd (see Judg. 19), but the angels intervened. What had happened to Lot's personal values that he would offer his daughters to satisfy the sensual appetites of a mob? (In contrast, Abraham would offer his son to the Lord.)
30–32). Abraham was sure that there were at least ten believers in the city.
Never underestimate the importance of even a small number of believers. As few as ten people would have saved a whole city from destruction! If Lot had won only his own family to faith in the Lord, judgment would have been averted. Your personal witness today is important to God, no matter how insignificant you may feel.
Lot, the friend of the world (19) This chapter records the sad consequences of Lot's spiritual decline; then Lot passes off the scene while Abraham's story continues (see 1 John 2:17). Abraham was the friend of God, but Lot was the friend of the world (see James 4:4), and the contrasts between these two men are easy to see.
Messages (vv. 2–13). God's message to Abraham was a joyful one: he and Sarah would have the promised son within a year. But the message to Lot was frightening: God was going to destroy Sodom and everything in it! God would have spared the city had the angels found ten believers, but since that was not possible, God mercifully rescued the believers they did find (v. 16). God's message to the lost world is that judgment is coming, but His promise to His own people is that He will rescue them (1 Thess. 5:1–11; 2 Peter 2:4–10).
Locations (v. 1). When the heavenly contingent came to visit Abraham, he was at his tent door, but Lot was sitting in the gate of a wicked city. Abraham was a pilgrim and stranger, only passing through this world, but Lot had gradually abandoned his tent and settled down in Sodom. Instead of keeping his eyes on the heavenly city (Heb. 11:10, 14–16), Lot looked toward Sodom and began to walk by sight (Gen. 13:10–11). Then he moved his tent near Sodom (v. 12), and finally he moved into Sodom (14:12). Lot's location in the gate indicates that he was a man of some authority, for that was where official business was conducted (Ruth 4:1ff.). Had Lot gone to Sodom because God directed him, his being there would have fulfilled divine purposes. After all, God put Joseph in Egypt, Daniel in Babylon, and Esther in Persia, and their presence turned out to be a blessing. Worldliness is not a matter of physical geography but of heart attitude (1 John 2:15–17). Lot's heart was in Sodom long before his body arrived there. No doubt he got his first love for the world when he went to Egypt with Abraham (Gen. 13:1, 10), and he never overcame it.
Influence (v. 14). Because of his faith and obedience, Abraham was a blessing to his home and to the whole world. Because of his worldliness, Lot had no spiritual influence either in the city or in his own home. His married daughters and their husbands laughed at him and refused to leave the city. Even his wife was so in love with Sodom that she had to take one last look, and that look killed her (v. 26; Luke 17:32). Lot's two unmarried daughters accompanied him out of the city, but they ended up in a cave, getting their father drunk and committing incest with him. After separating from Abraham, Lot had allowed his character to deteriorate, and his influence declined with it.
Attitudes (vv. 15–26). The first time God rescued Lot, he was a prisoner of war (14:12, 16), and he went right back into Sodom. That painful experience should have warned him that he was out of the will of God, but if Lot heard the warning, he certainly did not heed it. Now God has to take Lot by the hand and forcibly drag him out of Sodom! First, Lot lingered; then he argued; then he begged to be allowed to go his own way. Instead of being grateful for God's mercy and obeying his rescuers, Lot resisted them and created trouble for them. In contrast, Abraham obeyed God's will even to the point of offering up his own son.
Times (v. 1). It was early afternoon when the Lord and His angels visited Abraham (18:1), but it was evening when the angels entered Sodom. Abraham was "walking in the light'' while Lot was "walking in darkness'' (1 John 1:5–10).
Visitors (v. 1). Only the two angels visited Lot, for the Lord could not fellowship with Lot and his family as He did with Abraham and Sarah. Even though Lot was a believer, his life was such that the Lord did not feel "at home'' with him. It is the separated believer who enjoys the close walk (2 Cor. 6:14–18) and communion (John 14:21–24) with the Lord. Greek scholar Kenneth Wuest translated Paul's prayer in Ephesians 3:17 "that the Christ might finally settle down and feel completely at home in your hearts through your faith'' (wuest). Unlike Abraham, Lot had no tent or altar, and the Lord could not fellowship with him.
Consequences (vv. 27–38). The result of the Lord's visit to Abraham was new hope and excitement as Abraham and Sarah joyfully anticipated the birth of a son. Lot, however, lost everything when Sodom was destroyed, and he himself was saved "yet as by fire'' (1 Cor. 3:15). His daughters gave birth to two sons, whose descendants would be enemies to the Jewish nation. Abraham saw the cities of the plain destroyed (Ps. 91:8) and knew that God had not found ten righteous people. But God delivered Lot because of Abraham (Gen. 19:29). It was wholly a matter of God's grace and mercy (v. 19).
Hospitality (vv. 2–11). Lot called himself a "servant,'' but you do not see him hastening to prepare a meal as Abraham did; nor did he stand by to see what
Genesis 19—20
God? Or, like Lot, will you be saved "as by fire''? Or, like the people of Sodom, will you be lost forever?
Lot was conformed to the world (Rom. 12:2). All that he lived for went up in smoke and was buried under ruins somewhere in the area around the Dead Sea. Lot is a warning to all believers not to love the world, become friendly with the world, or be stained by the world (James 1:27), because the day of reckoning finally comes.
"Seek ye the Lord while he may be found, call ye upon him while he is near; Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him; and to our God; for he will abundantly pardon'' (Isa. 55:6–7).
Jesus, the Friend of sinners While it is true that the destruction of Sodom and Gomorrah is an example of God's righteous judgment (Jude 7), it is also true that God's love for lost sinners is clearly seen in this story. Jesus certainly did not approve of the lifestyle of the men of Sodom, but He came to save sinners just like those in Sodom and Gomorrah (Matt. 9:9–17). When He ministered on earth, He was known as "a friend of tax collectors and sinners'' (11:19)—and He was!
CHAPTER TWENTY-ONE Genesis 20; 21:22–34 ABRAHAM THE NEIGHBOR W
e make our friends and our enemies,'' wrote G.K. Chesterton, "but God appoints our nextdoor neighbor.'' Someone has defined a neighbor as "a person who can get into your house in a minute, but it takes two hours to get him out.'' Neighbors can be a great source of blessing and even grow closer to us than some of our relatives. "Better is a neighbor that is near than a brother far off,'' counseled Solomon (Prov. 27:10). However, neighbors can be a problem at times, whether believers or unbelievers. In fact, we can be a problem to our neighbors!