Chapter 1 of 168

was published in 1991. There are now forty-two books available in the entire series, and com-

F O R E W O R D he Wiersbe Bible Commentary had a modest beginning in 1972 when Victor Books published my commentary on 1 John and called it Be Real. Nobody remembers who named the book, but for me it was the beginning of three decades of intensive Bible study as I wrote additional commentaries, all of them falling under the new "Be" series. It took twentythree books to cover the New Testament, and they were published in two bound volumes in 1989. Then I started the Old Testament "Be" series; and Be Obedient, on the life of Abraham, was published in 1991. There are now forty-two books available in the entire series, and compiled together to create the Wiersbe Bible Commentary, this publication represents the culmination of over thirty years of joyful work. During this time I was writing books for several publishers, but writing the next "Be" book was always at the top of my agenda.

I owe a great debt of gratitude to the editorial staff for their encouragement and cooperation these many years, including Mark Sweeney, Jim Adair, Lloyd Cory, and Greg Clouse. Greg was always faithful to "shepherd" me through book after book, and I appreciate his friendship and ministry more and more with each passing year. Every author should be as fortunate as I've been to work with such dedicated, skillful people who always take a personal interest in their authors. To the best of my knowledge, during these years we've ministered together, we've never had a cross word or a serious misunderstanding.

I especially want to thank the Lord for His kindness and mercy in allowing me to minister in this way through the printed page. I can think of many of my friends who could have done a far better job than I in this series, but the Lord graciously gave the privilege to me. He also gave me the wisdom and strength to get each book written on time—and sometimes ahead of time—in the midst of a very busy life as a husband and father, a pastor, a radio Bible teacher, a seminary instructor, and a conference speaker.

This leads me to say that I couldn't have done it without the loving care of my wife, Betty. She manages our household affairs so well and takes such good care of me that I've always had the time needed for studying and writing. When I started this series, our four children were all at home. Now they're all married, and my wife and I have many wonderful grandchildren! Time flies when you're checking proofs!

The numerous readers of the "Be" series have been a great source of encouragement to me, even when they have written to disagree with me! I have received letters from many parts of the world, written by people in various walks of life, and they have gladdened my heart. Unless a writer hears from readers, the writing becomes a one-way street; and he or she never knows if that writing did anybody any good. I want to thank the pastors, missionaries, Sunday school

Warren Wiersbe teachers, and other students of the Word, who have been kind enough to write. We could compile a book of letters telling what God has done in the lives of people who have studied the "Be" series. To God be the glory!

As I close, there are some other people whom ought to be thanked: Dr. Donald Burdick taught me New Testament at Northern Baptist Seminary and showed me how to study the Word of God. Dr. Lloyd Perry and the late Dr. Charles W. Koller both taught me how to "unlock" a Scripture passage and organize an exposition that was understandable and practical. I recommend their books on preaching to any preacher or teacher who wants to organize material better.

For ten happy years, I was privileged to pastor the Calvary Baptist Church in Covington, Kentucky, just across the river from Cincinnati. One of my happy duties was writing Bible study notes for "The Whole Bible Study Course," which was developed by the late Dr. D. B. Eastep, who pastured the church for thirty-five fruitful years. I can't think of a church that has a greater love for the Bible or a deeper hunger for spiritual truth than the dear people of Calvary Baptist. The "Be" series is, in many respects, a by-product of Dr. Eastep's kindness in sharing his ministry with me, and the church's love and encouragement while I was their pastor. I honor his memory and thank God for their continued friendship and prayer support.

Now, to you who study God's Word with me, "I commend you to God, and to the word of His grace, which is able to build you up, and to give you and inheritance among all them who are sanctified" (Acts 20:32).

—Warren W. Wiersbe

G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h

1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h

E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f

J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h

J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i

OUTLINE Key theme: Beginnings Key verse: "In the beginning God …"(1:1)

CONTENTS Genesis 1:1 10 BC: Before Creation

Genesis 1:1 10 BC: Before Creation

Genesis 1 14 When God Speaks, Something Happens

I. GOD CREATES THE UNIVERSE (1)

Genesis 2 18 First Things First This Is My Father's World—Or Is It?

II. ADAM AND EVE (2—5)

A. The garden—2 B. The fall—3 C. The consequences of the fall—4—5

Genesis 3 26 Perils in Paradise

III. NOAH AND HIS FAMILY (6:1—11:9)

Genesis 4:1–24 31 In Center Stage—Cain

A. The flood—6—7 B. The new earth—8 C. The covenant—9 D. The nations—10 E. The tower of Babel—11:1–9

Genesis 4:25—6:8 34 When the Outlook Is Bleak, Try the Uplook

Genesis 6:9—7:24 37 One Man's Faith, One Man's Family

IV. ABRAHAM AND SARAH (11:10—25:11)

Genesis 8 41 The God of New Beginnings

The beginning of the Hebrew nation

Genesis 9:1–17 45 To Life! To Life!

V. ISAAC AND REBEKAH (25:12—28:22)

VI. JACOB AND HIS FAMILY (29:1—38:30)

Genesis 9:18—10:32 48 The Rest of the Story

The building of the Hebrew nation

Genesis 11 52 Caution—God at Work

VII.JOSEPH AND HIS MINISTRY (39:1—50:26)

The protecting of the Hebrew nation

Review of Genesis 1—11 55 Back to Basics

Note the ten "generations" in Genesis: the heavens and earth (1:1—2:46); Adam (5:1–6:8); Noah (6:9—9:29); Shem, Ham, and Japheth (10:1—11:9); Shem (11:10–26); Terah (11:27—25:11); Ishmael (25:12–18); Isaac (25:19—35:29); Esau (36:1—37:1); Jacob (37:2—50:26)

Genesis 11:27—12:9 57 A New Beginning

Genesis 12:10—13:18 60 Famines, Flocks, and Fights

Genesis 14 63 Faith Is the Victory

Genesis

Genesis 15 66 The Dark Night of the Soul

Genesis 32—34 108 Catching Up with Yesterday

Genesis 16 69 Beware of Detours!

Genesis 35—36 113 You Can Go Home Again

Genesis 17 72 What's in a Name?

Genesis 37 116 Enter the Hero

Genesis 18—19 75 So As by Fire

Genesis 38 120 Judah and Tamar

Genesis 20; 21:22–34 79 Abraham the Neighbor

Genesis 39—41 120 The Lord Makes the Difference

Genesis 21:1–21; Galatians 4:21–31 82 "A Time to Weep, a Time to Laugh"

Genesis 42—43 124 When Dreams Come True

Genesis 22 86 The Greatest Test of All

Genesis 44—45 129 Truth and Consequences

Genesis 24 89 Here Comes the Bride!

Genesis 46—48 133 Grandfather Knows Best

Genesis 23; 25:1–11 92 "A Time to Die''

Genesis 49 136 The Family with at Future

Genesis 25—26 95 Like Father, Like Son—Almost

Genesis 50 140 Three Coffins Be Authentic:

Genesis 27—28 100 A Masterpiece in Pieces

A Survey and a Summary 144

Genesis 29—31 104 Disciplines and Decisions has neither beginning nor ending. Therefore, He is totally self-sufficient and needs nothing more than Himself in order to exist or to act. "God has a voluntary relation to everything He has made," wrote A. W. Tozer, "but He has no necessary relation to anything outside of Himself."2 God needs nothing, neither the material universe nor the human race, and yet He created both.

CHAPTER ONE Genesis 1:1 BC: BEFORE CREATION I

I. GOD CREATES THE UNIVERSE (1) n spite of its name "Genesis," which means "beginning," and in spite of its position as the first book in the Bible, the book of Genesis isn't the beginning of everything. Genesis 1:1 reminds us, "In the beginning God." So, before we study the basics that are laid down in Genesis 1—11, let's acquaint ourselves with what God did before what's recorded in Genesis. After that, we'll examine what He did that's recorded in Genesis, and finally, what occurred after Genesis. This will give us the kind of broad overview we need to study the rest of God's revelation in the Bible.

If you want something to boggle your mind, meditate on the concept of the eternal, that which has neither beginning nor ending. As creatures of time, you and I can easily focus on the transient things around us, but it's difficult if not impossible to conceive of that which is eternal.3 Contemplating the nature and character of the Triune God who always was, always is, and always will be, and who never changes, is a task that overwhelms us. "In the beginning God."

Moses wrote, "Before the mountains were born or you brought forth the earth and the world, from everlasting to everlasting you are God" (Ps. 90:2 niv). Frederick Faber expressed it like this:

Before Genesis: redemption planned What was happening before God spoke the universe into existence? That may seem like an impractical hypothetical question, like "How many angels can stand on the point of a pin?" but it isn't.1 After all, God doesn't act arbitrarily, and the fact that He created something suggests that He must have had some magnificent purposes in mind. What, then, was the situation before Genesis 1:1, and what does it teach us about God and ourselves?

Timeless, spaceless, single, lonely,4

Yet sublimely Three, Thou art grandly, always, only

God in unity!5

"Process theology," an old heresy in modern dress, affirms a "limited god" who is in the process of

God existed in sublime glory. God is eternal; He

Genesis and repeated sin of Israel, so Moses and the prophets hammered away on the unity and uniqueness of Israel's God. Even today, the faithful Jewish worshipper recites "The Shema" each day: "Hear [shema], O Israel, the Lord our God, the Lord is one! You shall love the Lord your God with all your heart, with all your soul, and with all your might" (Deut. 6:4–5 nkjv). The God revealed in Scripture has no peers and no rivals.

becoming a "greater" god. But if God is God, as we understand the word, then He is eternal and needs nothing; and He is all-knowing, all-powerful, and everywhere present. In order to have a "limited god," you must first redefine the very word "God," because by definition God cannot be limited.

Furthermore, if God is limited and "getting greater," then what power is making Him greater? That power would be greater than "God" and therefore be God! And wouldn't that give us two gods instead of one?6 But the God of the Bible is eternal and had no beginning. He is infinite and knows no limitations in either time or space. He is perfect and cannot "improve," and is immutable and cannot change.

But the Old Testament does give glimpses and hints of the wonderful truth of the Trinity, a truth that would later be clearly revealed in the New Testament by Christ and the apostles. The "let us" statements in Genesis (Gen. 1:26; 3:22; 11:7; see also Isa. 6:8) suggest that the Persons of the Godhead worked together in conference, and the many instances when "the angel of the Lord" appeared on the scene indicate the presence of the Son of God. (See Gen. 16:7–11; 21:17; 22:11, 15; 24:7; 40; 31:11; 32:24–20; Ex. 3:1–4 with Acts 7:30–34; 14:19; 23:20–26; 32:33—33:17; Josh. 5:13ff.; Judg. 2:1–5 and 6:11ff.) Messiah (God the Son) speaks about Himself, the Spirit, and the Lord (Father) in Isaiah 48:16–17 and 61:1–3, and Psalm 2:7 states that Jehovah has a son. Jesus applied verse 7 to Himself when He challenged His enemies who did not accept Him as the Son of God (Matt. 22:41–46). In Genesis 1:2 and 6:3, the Spirit of God is distinguished from the Lord (Father), and this same distinction is found in Numbers 27:18; Psalm 51:11; Isaiah 40:13; 48:16; and Haggai 2:4–5.

The God that Abraham worshipped is the eternal God (Gen. 21:33), and Moses told the Israelites, "The eternal God is your refuge, and underneath are the everlasting arms" (Deut. 33:27 niv). Habakkuk said that God was "from everlasting" (Hab. 1:12, and see 3:6), and Paul called Him "the everlasting [eternal] God" (Rom. 16:26; see 1 Tim. 1:17).

The divine Trinity was in loving communion. "In the beginning God" would be a startling statement to a citizen of Ur of the Chaldees where Abraham came from, because the Chaldeans and all their neighbors worshipped a galaxy of greater and lesser gods and goddesses. But the God of Genesis is the only true God and has no "rival gods" to contend with, such as you read about in the myths and fables from the ancient world. (See Ex. 15:1; 20:3; Deut. 6:4; 1 Kings 8:60; 2 Kings 19:15; Ps. 18:31.)

Though the word "trinity" is nowhere used in the Bible, the doctrine is certainly there, hidden in the Old Testament and revealed in the New Testament. Does this profound and mysterious doctrine have any practical meaning for the believer today? Yes, because the three Persons of the Godhead are all involved in planning and executing the divine will for the universe, including the plan of salvation.

This one true God exists as three Persons: God the Father and God the Son and God the Holy Spirit. (See Matt. 3:16–17; 28:18–20;7 John 3:34–35; 14:15–17; Acts 2:32–33, 38–39; 10:36–38; 1 Cor. 12:1–6; 2 Cor. 13:14; Eph. 1:3–14; 4:1–6; 2 Thess. 2:13–14; Titus 3:4–6; 1 Peter 1:1–2.) This doesn't mean that one God manifests Himself in three different forms, or that there are three gods; it means that one God exists in three Persons who are equal in their attributes and yet individual and distinct in their offices and ministries. As the Nicene Creed (AD 325) states it, "We believe in one God—And in one Lord Jesus Christ, the Son of God, begotten of the Father, light of light, very God of very God, begotten, not made, being of one substance with the Father—And in the Holy Ghost."

The divine Trinity planned redemption. The wonderful plan of redemption wasn't a divine afterthought, for God's people were chosen in Christ "before the foundation of the world" (Eph. 1:4; Rev. 17:8) and given by the Father to the Son both to belong to His kingdom (Matt. 25:34) and to share His glory (John 17:2, 6, 9, 11–12, 24). The sacrificial death of the Son wasn't an accident, it was an appointment (Acts 2:23; 4:27–28), for He was "slain from the foundation of the world" (Rev. 13:8).

I once heard a minister open a worship service by praying, "Father, thank You for dying for us on the cross." But it was God the Son, not God the Father, who died for sinners on the cross, and it is God the Holy Spirit who convicts lost sinners and brings them to repentance and salvation. To scramble and confuse the Persons of the divine Godhead is to change what is taught in Scripture, and this is a dangerous thing to do.

In the counsels of eternity, the Godhead determined to create a world that would include humans made in the image of God. The Father was involved in Creation (Gen. 1:1; 2 Kings 19:15; Acts 4:24), but so were the Son (John 1:1–3, 10; Col. 1:16; Heb. 1:2) and the Holy Spirit (Gen. 1:2; Ps. 104:30). God didn't create a world because He needed anything but that He might share His love with creatures who, unlike the angels, are made in the image of God and can respond willingly to His love.

The doctrine of the Trinity wasn't clearly revealed in the Old Testament, because the emphasis in the Old Testament is that the God of Israel is one God, uncreated and unique, the only true God. Worshipping the false gods of their neighbors was the great temptation

The Godhead determined that the Son would come to earth and die for the sins of the world, and Jesus

Genesis discover that our own personal story is found somewhere in the pages of Scripture. If you read long enough and honestly enough, you will meet yourself in the Bible.

came to do the Father's will (John 10:17–18; Heb. 10:7). The words Jesus spoke were from the Father (John 14:24), and the works He did were commissioned by the Father (5:17–21, 36; Acts 2:22) and empowered by the Spirit (10:38). The Son glorifies the Father (John 14:13; 17:1, 4) and the Spirit glorifies the Son (16:14). The Persons of the Holy Trinity work together to accomplish the divine will.

In our versions of the Bible, there are fifty chapters in Genesis, but the original Hebrew text isn't divided. After describing the creation (1:1—2:3), Moses listed eleven "generations" that comprise the Genesis narrative: the heavens and the earth (2:4—4:26); Adam (5:1—6:8); Noah (6:9—9:29); Noah's sons, Shem, Ham, and Japheth (10:1—11:9), with an emphasis on Shem, father of the Semites (11:10–26); Terah, father of Abraham (11:27—25:11); Ishmael (25:12–18); Isaac (25:19—35:29); Esau (36:1–8), who is also Edom (36:9—37:1); and Jacob (37:2—50:26). These are the individuals presented in Genesis.

According to Ephesians 1:3–14, the plan of salvation is Trinitarian: we are chosen by the Father (vv. 3–6), purchased by the Son (vv. 7–12), and sealed by the Spirit (vv. 13–14), and all of this is to the praise of God's glory (vv. 6, 12, 14).8 The Father has given authority to the Son to give eternal life to those He has given to the Son (John 17:1–3). All of this was planned before there was ever a world!

The first eleven chapters of Genesis deal with humanity in general and focus on four great events: creation (1—2), the fall of man and its consequences (3—5), the flood (6—9), and the rebellion at Babel (10—11). The rest of Genesis focuses on Israel in particular (12—50) and recounts the lives of four great men: Abraham (12:1—25:18), Isaac (25:19—27:46), Jacob (28—36), and Joseph (37—50).10 We call these men the "patriarchs" because they were the founding fathers of the Hebrew nation.

It's important to see that all three Persons in the Godhead share in the salvation of lost sinners. As far as God the Father is concerned, I was saved when He graciously chose me in Christ before the foundation of the world, but I knew nothing about divine election until after I was converted.9 As far as God the Son is concerned, I was saved when He died for me on the cross, and I knew that great truth from the earliest days of my life. But as far as God the Holy Spirit is concerned, I was saved in May 1945 when the Spirit of God convicted me and I trusted Jesus Christ. Then what God had planned from eternity all fell into place in my life.

As you study Genesis, keep in mind that Moses didn't write a detailed history of each person or event. He recorded only those things that helped him achieve his purpose, which was to explain the origin of things, especially the origin of the Jewish nation. Genesis 1— 11 is a record of failure, but with the call of Abraham, God made a new beginning. Man's sin had brought God's curse (3:14, 17; 4:11), but God's gracious covenant with Abraham brought blessing to the whole world (12:1–3).

Spiritual birth is something like human birth: you experience it but it takes time to understand it! After all, I wouldn't know my own birthdate if somebody hadn't told me. It's after we've been born into God's family that the wonder of it all is revealed to us from the Word, and then we want to share it with others.

When you seek to fathom the depths of the divine eternal counsels, you will be overwhelmed. But don't be discouraged, for over the centuries, good and godly scholars have disagreed in their speculations and conclusions. One of my seminary professors used to remind us, "Try to explain these things and you may lose your mind; but try to explain them away, and you will lose your soul."

You will also notice in the Genesis record that when man does his worst and reaches his lowest, God gives him a new beginning. Dr. G. Campbell Morgan said that the cycle in Genesis is "generation, degeneration, and regeneration."11 Cain killed Abel, but God gave Seth to continue the godly line. The earth became violent and wicked, so God wiped out humanity but chose Noah and his family to carry on His work. Out of pagan Ur of the Chaldees, God called Abraham and Sarah and gave them a son, Isaac, and the future of God's plan of salvation rested with that son. Isaac and Rebekah had two sons, Esau and Jacob, but God rejected Esau and chose Jacob to build the twelve tribes of Israel and inherit the covenant blessings.

Moses said it best: "The secret things belong to the Lord our God, but the things which are revealed belong to us and to our children forever, that we may do all the words of this law" (Deut. 29:29 nkjv). The important thing is not knowing all that God knows but doing all God tells us to do. "For we know in part" (1 Cor. 13:9).

Genesis: redemption promised When He wrote the Bible, God didn't give us a ponderous theology book divided into sections labeled God, Creation, Man, Sin, and so forth. Instead, He gave us a story, a narrative that begins in eternity past and ends in eternity future. It's a story about God and His dealings with all kinds of people and how they responded to His Word. As we read these narratives, we learn a great deal about God, ourselves, and our world, and we

In other words, from beginning to end, Genesis is the story of God's sovereign will and electing grace. This doesn't suggest that the persons in the story were mere robots, because they made mistakes and even tried to thwart God's plans. But whenever people resisted God's rule, He overruled and accomplished His divine purposes anyway. "The counsel of the Lord stands forever, the plans of His heart to all generations" (Ps. 33:11 nkjv).

Genesis would be born in Bethlehem, the city of David (Mic. 5:2). Through Isaiah the prophet, God announced that the Redeemer would be born of a virgin in a miraculous way (Isa. 7:14; see Luke 1:26–38).

What begins in Genesis is developed throughout the Bible and then finds its fulfillment in the book of Revelation, as you can see from this summary:

Of course, throughout the Old Testament ages, Satan did all he could to thwart the plans of God. Cain belonged to the devil (1 John 3:12) and killed his brother Abel, but God gave Seth to continue the godly line (Gen. 4:25–26). During the flood, God preserved Noah and his family, and from the family of Shem, Abraham was born, the father of the Hebrew nation.

Genesis Revelation

The first heaven and earth

The new heaven and earth

The first garden; the Tree of Life guarded

The "garden city" and the Tree of Life available

On at least four occasions, the godly line was threatened with extinction. Twice Abraham lied about Sarah his wife and she was taken by pagan rulers (12:10–20; 20:1ff.), and his son Isaac committed the same sin and jeopardized his wife Rebekah (26:6–16). During the dark days of the later Hebrew monarchy, the wicked Queen Mother Athaliah had all the royal sons slain, but one little prince, Joash, was rescued to continue the Davidic line (2 Kings 11).

The first marriage The last marriage, the marriage of the Lamb

Satan tempts Eve to sin Satan thrown into the lake of fire

Death enters the scene "No more death"

How did it all end? "But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law" (Gal. 5:4–5 nkjv). The angel announced to the shepherds, "For unto you is born this day in the city of David a Savior, who is Christ the Lord" (Luke 2:11).

Babylon built Babylon destroyed

The Redeemer promised

The Redeemer reigns

There are many more comparisons and contrasts between these two books, but this gives you some idea of how important Genesis is to an understanding of God's program and the rest of Scripture.

The promise had been fulfilled! And it all started in Genesis!

Now let's join Moses and read his magnificent inspired record of the creation of the heaven, the earth, and human life.

After Genesis: redemption accomplished God revealed His great plan of salvation gradually. First, He gave a promise (Gen. 3:15), the first salvation promise found in the Bible. It's the promise of a Redeemer who would be born of a woman, defeat Satan, and bring salvation to mankind. The promised Savior would be a man and not an angel and would save humans and not fallen angels (Heb. 2:5–18).

Notes

1 It's doubtful that the ancient theologians ever asked this particular question, but the topic isn't totally irrelevant. Angels are spirits and have no physical bodies, except temporarily when sent on special missions; so how do they occupy space? Thomas Aquinas discussed the matter in his Summa Theologica, so the question is important. 2 A.W. Tozer, The Knowledge of the Holy (New York: Harper and Brothers, 1961), 39. 3 Of course, every human being will exist forever, either in heaven or hell, but as far as this world is concerned, we're all strangers and pilgrims "only passing through." 4 "Lonely" doesn't suggest that God needed friends. The word means "solitary." 5 A.W. Tozer, The Christian Book of Mystical Verse (Harrisburg, Pa.: Christian Publications, 1963), 7. 6 In our day, "process theology" grew out of the teachings of the British philosopher Alfred North Whitehead (1861–1947), and his disciple Charles Hartshorne gave it wide exposure. Process theology was popularized by Rabbi Harold S. Kushner in his book When Bad Things Happen to Good People. Kushner claimed that God was too weak now to do anything about cancer, war, and the tragedies of life; but as we trust Him and do good, we strengthen Him to do better. For the evangelical point of view, see On Process Theology edited by Ronald H. Nash (Baker Book House, 1987), and my book Why Us?

Where would this promised Redeemer come from? Genesis 12:1–3 answers that question: the Redeemer will be a Jew, from the people of Abraham. Through a miracle of God, Abraham and Sarah had Isaac, and Isaac was the father of Jacob. But Jacob had twelve sons who founded the twelve tribes of Israel. Which of them would give the world the Savior? Genesis 49:10 tells us: the Redeemer will come from the tribe of Judah.

The book of Exodus tells how God built the great Hebrew nation as they suffered in the land of Egypt and then delivered them by His great power. They should have claimed their inheritance in Canaan, but in unbelief they disobeyed God and ended up wandering forty years in the wilderness (Num. 13—14). Joshua led the new generation into the land and there established the nation.

After the tragic era of the rule of the judges and the reign of Saul, recorded in Judges and 1 Samuel, God anointed David as king and revealed that the promised Redeemer would come from David's family (2 Sam. 7). He would not only be "the son of David," but he

Genesis 1

God of power and wisdom whose word carries authority.

When Bad Things Happen to God's People (Fleming H. Revell, 1984). 7 The conjunction "and" in the Christian baptismal formula is important, for it shows the equality of the Persons of the Godhead. 8 The doctrine of divine election is not an excuse to not share the gospel with others. The same God who ordained the end— the salvation of the lost—has also ordained the means to the end, which is the witness of His people and their prayers for success for His Word. God chooses people to salvation and then calls them by His gospel (2 Thess. 2:13–14). The two go together. We don't know who the elect are, and we have been ordered to take the gospel to the whole world (Mark 16:15; Acts 1:8). 9 Dr. H.A. Ironside, for eighteen years pastor of Chicago's Moody Church, used to illustrate this truth by describing a door, over which hung a sign that read, "Whosoever will may come." Believing that, you walked through the door and were saved. Then you looked back and read another sign hanging over the inside of the door: "Chosen in Christ before the foundation of the world." 10 These chapter divisions are arbitrary since there is an overlapping of generations in the narratives as there always is in human history. Technically, the "generations of Jacob" begins at 37:2, but Jacob's story starts much earlier and moves Isaac into the background. There is no section labeled "the generations of Joseph" since Joseph is a part of the Jacob narrative which closes the book of Genesis. 11 See Morgan's The Analyzed Bible and Living Messages of the Books of the Bible, both published by Fleming H. Revell.

God creates (1:1–2) Three books of the Bible open with "beginnings": Gen. 1:1; Mark 1:1; and John 1:1. Each of these beginnings is important. "In the beginning was the Word" (John 1:1) takes us into eternity past when Jesus Christ, the living Word of God, existed as the eternal Son of God. John wasn't suggesting that Jesus had a beginning. Jesus Christ is the eternal Son of God who existed before all things because He made all things (John 1:3; Col. 1:16–17; Heb. 1:2). Therefore, John's "beginning" antedates Genesis 1:1.2

The gospel of Mark opens with, "The beginning of the gospel of Jesus Christ, the Son of God." The message of the gospel didn't start with the ministry of John the Baptist, because the good news of God's grace was announced in Genesis 3:15. As Hebrews 11 bears witness, God's promise was believed by people throughout Old Testament history, and those who believed were saved. (See Gal. 3:1–9 and Rom. 4.) The ministry of John the Baptist, the forerunner of Jesus, was the beginning of the proclamation of the message concerning Jesus Christ of Nazareth (see Acts 1:21–22 and 10:37). "In the beginning God created the heaven and the earth" (Gen. 1:1) refers to the dateless past when God brought the universe into existence out of nothing (Ps. 33:6; Rom. 4:17; Heb. 1:3).3 Genesis 1:1–2 is the declaration that God created the universe; the detailed explanation of the six days of God's creative work is given in the rest of the chapter.

CHAPTER TWO Genesis 1 WHEN GOD SPEAKS, SOMETHING HAPPENS S

Thirty–two times in this chapter, this creative God is called Elohim, a Hebrew word that emphasizes His majesty and power. (The covenant name "Jehovah" appears for the first time in Gen. 2:4.) Elohim is a plural noun that is consistently used in connection with singular verbs and adjectives. (Hebrew tenses are singular, dual, or plural.) Some think that this plural form is what grammarians call the "plural of majesty," or it might also be a hint that God exists in three persons. In Scripture, Creation is attributed to the Father (Acts 4:24) and to the Son (John 1:1–3) and to the Holy Spirit (Ps. 104:30).

ome people call the president of the United States "the most powerful leader in the world," but more than one former president would disagree. Expresidents have confessed that their executive orders weren't always obeyed and that there wasn't much they could do about it.

For example, during President Nixon's first term in office, he ordered the removal of some ugly temporary buildings on the mall, eyesores that had been there since the World War I era, but it took many months before the order was obeyed. When journalists began writing about "the imperial presidency," Nixon called the whole idea "ludicrous."1 Presidents may speak and sign official orders, but that's no guarantee that anything will happen.

Elohim reveals His power by creating everything by merely speaking the word. Matter is not eternal; it began when God spoke everything into existence (Eph. 3:9; Col. 1:16; Rev. 4:11; 5:13). Scripture doesn't reveal why God chose to start His creative work with a chaotic mass that was dark, formless, and empty,4 but the Holy Spirit, brooding over the waters,5 would bring order out of chaos and beauty and fullness out of emptiness.6 He can still do that today with the lives of all who will yield to Him.

However, when God speaks, something happens! "For He spoke, and it was done; He commanded, and it stood fast" (Ps. 33:9 nkjv). When you consider the acts of God recorded in Genesis 1, you can't help but bow in reverent worship, for His creative acts reveal a

The nations that surrounded the people of Israel had ancient traditions that "explained" the origin of the universe and humankind. These myths involved monsters that battled in deep oceans and gods who fought

Genesis 1 and "night." The word "day" can refer to the portion of time when the sun is visible as well as to the whole period of twenty-four hours composed of "evening and morning" (Gen. 1:5).8 Sometimes biblical writers used "day" to describe a longer period of time in which God accomplishes some special purpose, such as "the day of the Lord" (Isa. 2:12) or "the day of judgment" (Matt. 10:15). When we speak about spiritual things, it's important that we use God's dictionary as well as His vocabulary. Words carry meanings and giving the wrong meaning to a word could lead to serious trouble. It would be fatal to a patient if a physician confused "arsenic" with "aspirin," so medical people are very careful to use accurate terminology. The "Christian vocabulary" is even more important because eternal death could be the consequence of confusion. The Bible explains and illustrates words like sin, grace, forgiveness, justification, and faith, and to change their meanings is to replace God's truth with lies. "Woe to them who call evil, good, and good, evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter" (Isa. 5:20).

battles to bring the universe into being. But the simple account in Genesis presents us with one God who alone created all things and is still in control of His creation. Had the Jewish people paid close attention to what Moses wrote, they would never have worshipped the idols of their pagan neighbors.

God forms (1:3–13) There's a pattern to God's activities during the creation week: first He formed and then He filled. He made three spheres of activity: the heavens, the landmasses, and the waters; and then He filled them with appropriate forms of life.

Day one (vv. 3–5). God commanded the light to shine and then separated the light from the darkness. But how could there be light when the light-bearers aren't mentioned until the fourth day (vv. 14–19)? Since we aren't told that this light came from any of the luminaries God created, it probably came from God Himself who is light (John 1:5) and wears light as a garment (Ps. 104:2; Hab. 3:3–4). The eternal city will enjoy endless light without the help of the sun or moon (Rev. 22:5), so why couldn't there be light at the beginning of time before the luminaries were made?7

Day two (vv. 6–8). God put an expanse between the upper waters and the lower waters and made "heaven," what we know as "the sky." It seems that these waters were a vaporous "blanket" that covered the original creative mass. When separated from the landmass, the lower waters eventually became the ocean and the seas, and the upper waters played a part in the flood during Noah's day (Gen. 7:11–12; 9:11–15).

Life as we know it could not exist without the light of the sun. Paul saw in this creative act the work of God in the new creation, the salvation of the lost. "For it is the God who commanded the light to shine out of darkness who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6 nkjv). "In him [Jesus] was life; and the life was the light of men" (John 1:4).

The word translated "firmament" (expanse) means "to beat out." In Scripture, the sky is sometimes referred to as a dome or a covering; however, Scripture nowhere supports the pagan mythological notion that the sky is some kind of solid covering. The luminaries were set in this expanse (1:14–17) and that's where the fowl flew (v. 20).

In Scripture, light is associated with Christ (8:12), the Word of God (Ps. 119:105, 130), God's people (Matt. 5:14–16; Eph. 5:8), and God's blessing (Prov. 4:18), while darkness is associated with Satan (Luke 23:53; Eph. 6:12), sin (Matt. 6:22–23; John 3:19–21), death (Job 3:4–6, 9), spiritual ignorance (John 1:5), and divine judgment (Matt. 8:12). This explains why God separated the light from the darkness, for the two have nothing in common. God's people are to "walk in the light" (1 John 1:5–10), for "what communion has light with darkness?" (2 Cor. 6:14–16; Eph. 5:1–14). From the very first day of creation, God established the principle of separation. Not only did He separate the light from the darkness (Gen. 1:4) and the day from the night (v. 14), but later He also separated the waters above from the waters beneath (vv. 6–8), and the land from the waters (vv. 9–10). Through Moses, God commanded the people of Israel to remain separated from the nations around them (Ex. 34:10–17; Deut. 7:1–11), and when they violated this commandment, they suffered. God's people today need to be careful in their walk (Ps. 1:1) and not be defiled by the world (Rom. 12:1–2; James 1:7; 4:4; 1 John 2:15–17). Since God is the Creator, He has the right to call things whatever He pleases, and thus we have "day"

Day three (vv. 9–13). God gathered the waters and caused the dry land to appear, thus making "earth" and "seas." Israel's pagan neighbors believed all kinds of myths about the heavens, the earth, and the seas; but Moses made it clear that Elohim, the one true God, was Lord of them all. For the first time, God said that what He had done was "good" (v. 10). God's creation is still good, even though it travails because of sin (Rom. 8:20–22) and has been ravaged and exploited by sinful people.

God also caused plant life to appear on the earth: the grasses, the seed-producing herbs, and the fruitbearing trees. God decreed that each would reproduce "after its kind," which helps to make possible order in nature. God has set reproductive limits for both plants and animals (Gen. 1:21) because He is the Lord of Creation. There's no suggestion here of any kind of "evolution." God was preparing the earth for a habitation for humans and for animals, and the plants would help to provide their food. A second time, God said that His work was good (v. 12).

Genesis 1

God fills (1:14–27; 2:7) God has now created three special "spaces": the land, the seas, and the expanse of the sky. During the next three creative days, He will fill these spaces.

Day six (vv. 24–31; 2:7). God had formed the sky and filled it with heavenly luminaries and flying birds. He had formed the seas and filled the waters with various aquatic creatures. Creation reaches its climax when on the sixth day He filled the land with animal life and then created the first man who, with his wife, would have dominion over the earth and its creatures.

Day four (vv. 14–19). Into the expanse of the sky God placed the heavenly bodies and assigned them their work: to divide the day and night and to provide "signs" to mark off days, years, and seasons. Light had already appeared on the first day, but now it was concentrated in these heavenly bodies.

Like the first man, the animals were formed out of the dust of the ground (2:7), which explains why the bodies of both humans and animals go back to the dust after death (Eccl. 3:19–20). However, humans and animals are different. No matter how intelligent some animals may appear to be, or how much they are taught, animals are not endowed with the "image of God" as are humans.11

Because of their religious observances, the Jews needed to know the times and the seasons, when the Sabbath arrived and ended, when it was a new month, and when it was time to celebrate their annual feasts (Lev. 26). Before the invention of the clock and the compass, the activities of human life were closely linked to nature's cycles, and navigators depended on the stars to direct them. Israel would need the help of the heavenly bodies to direct their activities, and God would occasionally use signs in the heavens to speak to His people on earth.9

The creation of the first man is seen as a very special occasion, for there's a "consultation" prior to the event. "Let us make man in our image" sounds like the conclusion of a divine deliberation among the persons of the Godhead.12 God couldn't have been talking with the angels about His plans because angels weren't made in God's image ("Our image"), and angels had nothing to do with the creation of Adam.

Israel was commanded not to imitate their pagan neighbors by worshipping the heavenly bodies (Ex. 20:1–6; Deut. 4:15–19; 17:2–7). They were to worship the true God who created the "heavenly host," the army of heaven that did His bidding. However, the Jews didn't obey God's commandment (Jer. 8:2; 19:13; Ezek. 8:16; Zeph. 1:4–6) and suffered greatly for their sins.

"And the Lord formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Gen. 2:7). The verb "formed" suggests the potter making a work of art in his skilled hands. The human body is indeed a work of art, an amazingly complex organism that only the wisdom of God could design and the power of God create.

The ancient peoples were fascinated by the moon and stars and the movements of the sun and planets, and it was but a short step from admiration to worship. "If the stars should appear one night in a thousand years," wrote Ralph Waldo Emerson, "how would men believe and adore, and preserve for many generations the remembrance of the city of God which had been shown …"10

The physical matter for Adam's body came from the ground, for the name "Adam" means "taken out of the ground," but the life Adam possessed came from God. Of course, God is spirit and doesn't have lungs for breathing. This statement is what theologians call an "anthropomorphism," the using of a human characteristic to explain a divine work or attribute.13

Day five (vv. 20–23). God had created the sky and the waters, and now He filled them abundantly with living creatures. He made birds to fly in the sky and aquatic creatures to frolic in the seas. "O Lord, how manifold are Your works! In wisdom You have made them all. The earth is full of Your possessions—This great and wide sea, in which are innumerable teeming things, living things both small and great" (Ps. 104:24–25 nkjv). A new element is added to God's work on this day: He not only called His work "good," but He blessed the creatures He had made. This is the first time the word "bless" is used in the Bible. God's blessing enabled the creatures and the fowl to reproduce abundantly and enjoy all that He had made for them. God would also bless the first man and woman (Gen. 1:28; 5:2), the Sabbath day (2:3), and Noah and his family (9:2). After creation, perhaps the most important occasion for God's blessing was when He gave His gracious covenant to Abraham and his descendants (12:1–3). That blessing has reached down to God's people today (Gal. 3:1–9).

Several important facts must be noted about the origin of humans. First, we were created by God. We are not the products of some galactic accident nor are we the occupants of the top rung of an evolutionary ladder. God made us, which means we are creatures and wholly dependent on Him. "For in him we live, and move, and have our being" (Acts 17:28). Luke 3:38 calls Adam "the son of God."

Second, we were created in God's image (Gen. 2:26–27). Unlike the angels and the animals, humans can have a very special relationship with God. He not only gave us personality—minds to think with, emotions to feel with, and wills for making decisions—but He also gave us an inner spiritual nature that enables us to know Him and worship Him. The image of God in men and women has been marred by sin (Eph. 4:18–19), but through faith in Christ and submission to the work of the Holy Spirit, believers can have the divine nature renewed within them (2 Peter 1:4; Eph. 4:20–24; Col. 3:9–10; Rom. 12:2; 2 Cor. 3:18). One

Genesis 1

I sing the goodness of the Lord, day when we see Jesus, all of God's children will share in the glorious image of Christ (1 John 3:1–3; Rom. 8:29; 1 Cor. 15:49). Third, we were created to have dominion over the earth (Gen. 2:26, 28).14 Adam and Eve were the first regents over God's creation (Ps. 8:6–8). "The heaven, even the heavens, are the Lord's; but the earth He has given to the children of men" (Ps. 115:16 nkjv). But when Adam believed Satan's lie and ate of the forbidden fruit, he lost his kingship, and now sin and death reign over the earth (Rom. 5:12–21).

that filled the earth with food; He formed the creatures with His word, and then pronounced them good. Lord, how Thy wonders are displayed, where e'er I turn my eye; If I survey the ground I tread, or gaze upon the sky.

"The Lord is good to all, and his tender mercies are over all his works" (Ps. 145:9).

When Jesus Christ, the last Adam (1 Cor. 15:45), came to earth, He exercised the dominion that the first Adam had lost. He demonstrated that He had authority over the fish (Luke 5:1–7; John 21:1–6; Matt. 17:24–27), the fowl (26:69–75), and the animals (Mark 1:13; 11:3–7). When He died on the cross, He conquered sin and death, so that now grace can reign (Rom. 5:21) and God's people can "reign in life" through Jesus Christ (v. 17). One day, when He returns, Jesus will restore to His own the dominion that was lost because of Adam (Heb. 2:5ff.).

Notes

1 See In the Arena by Richard M. Nixon (New York: Simon and Schuster, 1990), 206. 2 John describes seven days in the life of Jesus (John 1:19–28, 29–34, 35–42, 43–51; 2:1), obviously a parallel to Genesis 1. Moses wrote of the old creation but John of the new creation (2 Cor. 5:17). 3 The Hebrew word bara means "to initiate something new, to bring into existence." It's used in the Creation account to describe the creation of sea creatures and fowl (Gen. 1:21), the creation of man and woman (v. 27), and the whole work of creation (1; 2:3–4). 4 The "gap theory," stated in G.H. Pember's book, Earth's Earliest Ages, and popularized by the Scofield Reference Bible, affirms that the original creation of Genesis 1:1 was judged when Satan fell, and that verses 3ff. describe a remaking of the ruined creation. Verse 2 should read, "And the earth became without form and void." Hence, there was a "gap" of unknown duration between the first two verses of Genesis. But why would God ruin the whole creation just because of Satan's rebellion? And if He created it instantly, why would He take six days to restore it? There are capable defenders of both views, and they all claim that the Hebrew text is on their side. To me, it appears that verses 3ff. are describing God's original acts of creation and that we don't have to put a "gap" between verse 1 and verse 2 in order to solve any problems. 5 The image in verse 2 is that of the eagle hovering over its young (Deut. 32:11). In both the Hebrew (ruah) and the Greek (pneuma), the word for "Spirit" also means "wind" (see John 3:8), so the verse could be translated "and God's wind swept across the waters." However, "Spirit" seems to be the logical translation. 6 "Without form and void" is the Hebrew phrase tohu wabohu, which describes utter waste, vanity, and ruin. Jeremiah borrowed the image to describe God's judgment of the land of Judah (Jer. 4:23), and Isaiah used it to describe the ruin of Edom (Isa. 34:11). 7 Some commentators believe that God's work on the fourth day was not to create the luminaries but to assign them their tasks. However, the description in Genesis 1:14–19 parallels that of the other five days and gives every evidence of explaining the creative act of God. 8 When speaking of a twenty-four hour day, the Jewish people said "evening and morning" rather than "morning and evening," because their days started with sunset, not sunrise. Thus, sunset on Thursday evening ushered in Friday, and sunset on Friday ushered in the Sabbath day.

Both Adam and the animal creation were vegetarians until after the flood (Gen. 1:29–30; 9:1–4). Isaiah 11:7 indicates that the carnivorous beasts will return to this diet when Jesus Christ returns and establishes His kingdom on earth.

Fourth, this wonderful Creator deserves our worship, praise, and obedience. When God surveyed His creation, He saw that it was "very good" (Gen. 1:31). Contrary to what some religions and philosophies teach, creation is not evil and it isn't a sin to enjoy the good gifts God shares with us (1 Tim. 6:17). David surveyed God's creation and asked, "What is man that You are mindful of him, and the son of man that You visit him?" (Ps. 8:4 nkjv). The earth is but a tiny planet orbiting in a vast galaxy, and yet "the earth is the Lord's" (24:1). It's the one planet He has chosen to visit and to redeem!

The heavenly creatures before God's throne praise Him for His creation, and so should we. "Thou art worthy, O Lord, to receive glory and honor and power; for thou hast created all things, and for thy pleasure they are and were created" (Rev. 4:11). When we bow at meals to thank Him for the food He provides, when we see the sunshine and the rain provided at no expense to us, and when we watch the progress of the seasons, we should lift our hearts to praise the Creator for His faithfulness and generosity.

Finally, we must be good stewards of creation. This means we should respect our fellow human beings who are also made in the image of God (Gen. 9:6). It means appreciating the gifts we have in creation and not wasting or exploiting them. We'll look into these matters in greater detail in further studies, but it's worth noting that we can't honor the God of creation if we dishonor His creation. We must accept creation as a gift, guard it as a precious treasure, and invest it for the glory of God. Isaac Watts said it beautifully:

Genesis 2 tory unfold before our eyes. Perhaps the Lord will let us do that when we get to heaven. I hope so, because I would like to see the extraordinary events Moses described in Genesis 1 and 2.

9 People who depend on their astrological charts for guidance are following ancient pagan customs that are useless. There's no evidence that the position of the heavenly bodies has any influence on human life on earth. The Bible condemns all human attempts to foresee or control the future (Deut. 18:10–13; Isa. 47:13; Jer. 10:2). The statement that the sun and moon "rule over" the day and night respectively doesn't mean that they exert special influence on the affairs of people but that day and night are their spheres of operation. According to the rotation of the earth, its orbit around the sun, and the moon's orbit around the earth, the sun and moon govern how much light there will be on earth. 10 Ralph Waldo Emerson. Nature (Boston: Beacon Press, 1985), 9–10. 11 Even though many animals are stronger than we are and live longer than we do, God has given humans dominion over the animals. However, this doesn't mean we can abuse animal life and do whatever we please with God's creatures (Jer. 27:5). While animals have been given to serve us, we must treat them as creatures made by God. "A righteous man regards the life of his animal" (Prov. 12:10 nkjv). "Do not muzzle an ox while it is treading out the grain" (Deut. 25:4 niv). God takes care of the animals (Ps. 36:6; 104:10–18; Matt. 6:26) and knows when they suffer (Joel 1:18–20; 2:22; Jonah 4:11). Even the way we treat helpless birds is a concern to God (Deut. 22:6–7). Those who abuse and exploit God's creation will one day be judged (Rev. 11:18). 12 You have a similar "dialogue" recorded in Genesis 3:22; 11:7, and see Isaiah 6:8. 13 As we have seen, the Hebrew word ruah means "breath" and "spirit" (or Spirit). The breath of God brought life to Adam just as the Spirit of God brings eternal life to the sinner who believes on Christ (John 3:7–8; 20:22). 14 Dominion over the earth and its creatures may have been the privilege Lucifer wanted when he rebelled against God and led some of the angels in revolt against the Lord. Isaiah 14:12–17 speaks primarily about the fall of the king of Babylon, but behind this mysterious passage lurks the image of "the son of the morning," the angel who wanted to be as God and promised to make Eve like God (Gen. 3:5).

Genesis 2 introduces us to a series of "firsts" that are important to us if we want to build our lives according to the basics God has put into His universe.

The first Sabbath (2:1–3) The word "Sabbath" isn't found in this paragraph, but Moses is writing about the Sabbath, the seventh day of the week. The phrase "seventh day" is mentioned three times in verses 2–3. "Sabbath" comes from a Hebrew word shabbat that means "to cease working, to rest" and is related to the Hebrew word for "seven."1 We need to consider three different Sabbaths found in the Bible.

The personal Sabbath of the Lord God (vv. 1–4). This first Sabbath didn't take place because God was tired from all His creative work, because God doesn't get weary (Isa. 40:28). God set apart the seventh day because His work of creation was finished and He was pleased and satisfied with what He had created. "And God saw everything that he had made, and, behold, it was very good" (Gen. 1:31).

Three things are distinctive about this seventh day of the creation week. First, there's no mention of "evening and morning," suggesting that God's Sabbath rest would have no end. Unfortunately, man's sin interrupted God's rest, and God had to search for Adam and Eve and deal with them (3:8–9, and see John 5:9, 17). Second, there's no record that He blessed any of the other six days, but God did bless the seventh day (Gen. 2:3). In blessing it, He made it a blessing. Third, after blessing the seventh day, God sanctified it (v. 3), which means He set it apart for His own special purposes.2

Jehovah is the God of time as well as the Lord of eternity. It was He who created time and established the rotation of the planets and their orbits around the sun. It was He who marked out the seven-day week and set aside one day for Himself. Every living thing that God has created lives a day at a time except humans made in God's image! People rush around in the frantic "rat race" of life, always planning to rest but never seeming to fulfill their plan.

CHAPTER THREE Genesis 2 FIRST THINGS FIRST I

II. ADAM AND EVE (2—5) A.The garden—2

It has been said that most people in our world are being "crucified between two thieves": the regrets of yesterday and the worries about tomorrow. That's why they can't enjoy today. Relying on modern means of transportation and communication, we try to live two or three days at a time, only to run headlong against the creation cycle of the universe, and the results are painful and often disastrous.

f you could have been present to witness any event in Bible history, which event would you choose?

I once asked that question of several well-known Christian leaders, and the answers were varied: the crucifixion of Christ, the resurrection of Christ, the flood, Israel crossing the Red Sea, and even David slaying Goliath. But one of them said, "I would like to have been present when God finished His creation. It must have been an awesome sight!"

A famous Chinese scholar came to America to lecture and during the course of his tour was met at a busy metropolitan railway station by his university host. "If we run quickly, we can catch the next train and save ourselves three minutes," said the host. The scholar quietly asked, "And what significant thing shall we do

Some scientists claim that if we could travel out into space fast enough and far enough, we could "catch up" with the light beams from the past and watch his-

Genesis 2

The nation of Israel eventually declined spiritually and didn't observe God's laws, including the Sabbath law, and they were ultimately punished for their disobedience (2 Chron. 36:14–21; Ezek. 20:1ff.; Isa. 58:13–14; Jer. 17:19–27). The northern kingdom of Israel was swallowed up by Assyria, and the Southern Kingdom of Judah was taken into captivity by Babylon.

with the three minutes that we save by running?" A good question that could not be answered. Henry David Thoreau wrote in Walden over a century ago, "The mass of men lead lives of quiet desperation." I wonder what he'd say if he saw the frantic people running up and down escalators in our airline terminals!

God had done many wonderful things during the six days of creation, but the climax of the creation week was God's "rest" after His work. As we shall see, God has sanctified work as well as rest, but it's rest that seems to be the greatest need in people's hearts today. Augustine was correct when he wrote, "Thou hast made us for Thyself, and our hearts are restless until they rest in Thee."

By the time of the ministry of Jesus, the scribes and Pharisees had added their traditions to God's Word and turned the law in general and the Sabbath in particular into religious bondage. The few prohibitions found in Moses (Ex. 16:29; 35:2–3; Num. 15:32–36) were expanded into numerous regulations. Jesus, however, rejected their traditions and even performed miracles on the Sabbath! He said, "The Sabbath was made for man, and not man for the Sabbath" (Mark 2:27). The spiritual Sabbath of the Christian believer (Heb. 4:1–11). Hebrews 4 brings together God's creation rest (v. 4) and Israel's Canaan rest (v. 8) to teach us about the spiritual rest that believers have in Christ (vv. 9–11). When you trust Jesus Christ, you enter the "new creation" (2 Cor. 5:17) and into His spiritual rest (Matt. 11:28–30). You also enter into the spiritual inheritance He gives all who trust Him (Acts 20:32; Eph. 1:18; Col. 1:12). Believers are not under bondage to keep the law (Gal. 5:1) because the Holy Spirit fulfills the righteousness of the law in us as we yield to Him (Rom. 8:1–3).

The national Sabbath of Israel. There's no mention of the Sabbath in Scripture until Exodus 16:23 when God gave the regulations to Israel about gathering the daily manna. From the way this commandment is worded, it suggests that the Jews already knew the importance of the Sabbath and were observing it as a day of rest. In giving the Sabbath to Israel, the Lord related this special day to other events in sacred history.

To begin with, when God gave Israel the law at Mount Sinai, the Sabbath was connected with creation (20:8–11). God was the generous Giver of all that they needed, and they must acknowledge Him by worshipping the Creator and not the creation. They were not to imitate the pagan nations around them (Rom. 1:18ff.). Moses even mentioned the weekly rest needed by servants and farm animals (Ex. 23:12), so keeping the Sabbath was a humanitarian act as well as a religious duty. The Lord commanded His people to observe every seventh year as a Sabbatical Year and every fiftieth year as a Year of Jubilee. This would permit the land to enjoy its Sabbaths and be renewed (Lev. 25).

The first Christian believers met daily for worship and fellowship (Acts 2:46), but they also gathered together on the first day of the week, the day of Christ's resurrection from the dead (John 20:19, 26; Acts 20:7; 1 Cor. 16:2). The first day was known as "the Lord's day" (Rev. 1:10); and to make the Lord's Day into a "Christian Sabbath" is to confuse what these two days stand for in God's plan of salvation.

The Sabbath was not only connected with creation, but at the close of the giving of the law, it was vested with special significance as a sign between Israel and Jehovah (Ex. 31:12–17; Neh. 9:13–15). "Surely My Sabbaths you shall keep, for it is a sign between Me and you throughout your generations, that you may know that I am the Lord who sanctifies you" (Ex. 31:13 nkjv). There's no evidence that God ever required any other nation to observe the Sabbath, because the Jews alone were the chosen people of God.

The seventh day of the week, the Jewish Sabbath, symbolizes the old creation and the covenant of law: first you work, then you rest. The first day of the week, the Lord's day, symbolizes the new creation and the covenant of grace: first you believe in Christ and find rest, and then you work (Eph. 2:8–10). In the new creation, God's Spirit enables us to make the entire week an experience of worship, praise, and service to the glory of God.

There's a third connection between the Sabbath and the Jews. When Moses rehearsed the law for the new generation about to enter Canaan, he connected the Sabbath Day with their deliverance from Egypt (Deut. 5:12–15). The weekly Sabbath and the annual Passover feast would both remind Israel of God's mercy and power in freeing the nation from bondage. Furthermore, this weekly day of rest would also be a foretaste of the rest they would enjoy in the Promised Land (Deut. 3:20; 12:10; 25:19; Josh. 22:4). God had brought them out of Egypt that He might bring them into the Promised Land to claim their inheritance (Deut. 4:37–38). In the book of Hebrews, this concept of a "promised rest" is applied to believers today.

The Jewish Sabbath law was fulfilled by Christ on the cross and is no longer binding on God's people (Gal. 4:1–11; Col. 2:16–17). However, some believers may choose to honor the Sabbath day "as unto the Lord," and Christians are not to judge or condemn one another in this matter. When good and godly people disagree on matters of conscience, they must practice love and mutual acceptance and grant one another liberty (Rom. 14:1–15:7). "Therefore let no one judge you in food or in drink [the dietary laws], or regarding a festival or a new moon [the Jewish feasts] or Sabbaths" (Col. 2:16 nkjv).

Genesis 2

The first home (2:4–14) Some Old Testament scholars have claimed that this section of Genesis 2 is a second account of creation written by a different author whose message conflicts with what's found in chapter 1. That theory isn't widely promoted today; for in these verses, Moses tells the same creation story but adds details that we need to know in order to understand events that happen later. Genesis 2:4 is the first of eleven "generation" statements that mark the progress of the story Moses wrote in the book of Genesis. (See chapter 1, section 2, page 13.) Adam the worker. Looking back to the third day (1:9–13), Moses told how God had brought forth vegetation and provided a "mist" to water the plants. You won't encounter rain in Genesis until the time of the flood. It's interesting that God needed someone to till the earth and help produce the food needed. Humans are stewards of God's creation blessings and should use His gifts as He commands. God and man work together, for God put Adam into the garden to do His work in tilling the soil and caring for it (v. 15).

history begins with a beautiful garden in which man sinned, but the story ends with a glorious "garden city" (Rev. 21—22) in which there will be no sin. What brought about the change? A third garden, Gethsemane, where Jesus surrendered to the Father's will and then went forth to die on a cross for the sins of the world.

We have no information about the Pishon River or the Gihon River, and though the Tigris (Hiddekel) and Euphrates are familiar to us, we still don't have enough data to determine the exact location of the garden of Eden. The location of the land of Havilah is also uncertain; some place it in Armenia, others in Mesopotamia. The King James Version has identified the land of Cush as Ethiopia, but this interpretation isn't generally accepted today. Fortunately, it isn't necessary to master ancient geography in order to understand the spiritual lessons of these early chapters in Genesis.

In this beautiful garden, God provided both bounty and beauty; Adam and Eve had food to eat and God's lovely handiwork to enjoy. As yet, sin hadn't entered the garden; so their happiness wasn't marred.

A retired man living in a city got tired of seeing an ugly vacant lot as he took his daily walk, so he asked the owner for permission to plant a garden there. It took days to haul away the accumulated rubbish and even more time to prepare the soil, but the man worked hard. The next year, the lot was aglow with life and beauty, and everyone took notice.

The first covenant (2:16–17) A covenant is a binding arrangement between two or more parties that governs their relationship.3 The word command is introduced at this point because it's God who makes the terms of the agreement. God is the Creator and man is the creature, a "royal tenant" in God's wonderful world, so God has the right to tell the man what he can and cannot do. God didn't ask for Adam's advice; He simply gave him His commandment.

"God has certainly given you a beautiful piece of property," said a visitor as he admired the flowers and the landscaping.

"Yes, He has," the busy gardener replied, "but you should have seen this property when God had it all by Himself!"

God had given great honor and privilege to Adam in making him His vice-regent on the earth (1:28), but with privilege always comes responsibility. The same divine Word that brought the universe into being also expresses God's love and will to Adam and Eve and their descendants (Ps. 33:11). Obedience to this Word would keep them in the sphere of God's fellowship and approval. All God's commands are good commands and bring good things to those who obey them (Ps. 119:39; Prov. 6:20–23). "And his commands are not burdensome" (1 John 5:3).

The reply was a wise one and not at all irreverent. The same God who ordains the end—a beautiful garden— also ordains the means to the end—someone to do the work. After all, "faith without works is dead" (James 2:26), and no amount of prayer or Bible study can take the place of a gardener plowing the soil, sowing the seed, watering plants, and pulling weeds. "For we are laborers together with God" (1 Cor. 3:9).

Work isn't a curse; it's an opportunity to use our abilities and opportunities in cooperating with God and being faithful stewards of His creation. After man sinned, work became toil (Gen. 3:17–19), but that wasn't God's original intention. We all have different abilities and opportunities, and we must discover what God wants us to do with our lives in this world, for the good of others and the glory of God. Someday, we want to be able to stand before God and say with Jesus, "I have glorified You on the earth. I have finished the work which You have given Me to do" (John 17:4 nkjv).

God placed two special trees in the middle of the garden: the Tree of Life and the tree of the knowledge of good and evil (Gen. 2:9, 17; 3:3, 22, 24). Eating from the Tree of Life would confer immortality (v. 22). Eating from the second tree would confer an experiential knowledge of good and evil, but it would also bring death (2:17).4 Since they had never experienced evil, Adam and Eve were like innocent children (Deut. 1:39; Isa. 7:15–16). When they disobeyed God, they became like Him in being able to discriminate between good and evil,but they became unlike Him in that they lost their sinlessness and eventually died.

Adam the tenant. God planted His garden "eastward in Eden" (Gen. 2:8). "Eden" means either "delight" or "place of much water" and suggests that this garden was a paradise from the hand of God. Bible

But why did God have to test Adam and Eve? There may be many answers to that question, but one thing is sure: God wanted humans to love and obey Him

Genesis 2 down on many unbiblical marriages today and says, "From the beginning it was not so" (Matt. 19:8). His original plan was that one man and one woman be one flesh for one lifetime.

freely and willingly and not because they were programmed like robots who had to obey. In one sense, God "took a risk" when He made Adam and Eve in His own image and gave them the privilege of choice, but this is the way He ordained for them to learn about freedom and obedience. It's one of the basic truths of life that obedience brings blessing and disobedience brings judgment.

God had at least four purposes in mind when He performed the first marriage in the garden of Eden. First, He wanted suitable companionship for Adam, so He gave him a wife. He gave Adam a person and not an animal, someone who was his equal and therefore could understand him and help him. Martin Luther called marriage "a school for character," and it is. As two people live together in holy matrimony, the experience either brings out the best in them or the worst in them. It's an opportunity to exercise faith, hope, and love and to mature in sacrifice and service to one another for God's glory.

The first marriage (2:19–25) At the close of the sixth day of creation, God had surveyed everything He had made and pronounced it "very good" (1:31). But now God says that there's something in His wonderful world that is not good: the man is alone. In fact, in the Hebrew text, the phrase "not good" is at the beginning of the Lord's statement in 2:18.

Second, marriage provides the God-given right to enjoy sex and have children. The Lord commanded them to "be fruitful and multiply, and fill the earth" (Gen. 1:28). This doesn't imply that sexual love is only for procreation, because many people marry who are beyond the time of bearing children, but the bearing of children is an important part of the marriage union (1 Tim. 5:14).6

What was "not good" about man's solitude? After all, Adam could fellowship with God, enjoy the beauty of the garden and eat of its fruits, accomplish his daily work, and even play with the animals. What more could he want? God knew what Adam needed: "a helper suitable for him" (v. 18 niv). There was no such helper among the animals, so God made the first woman and presented her to the man as his wife, companion, and helper. She was God's special love gift to Adam (3:12).

A third purpose for marriage is to encourage selfcontrol (1 Cor. 7:1–7). "It is better to marry than to burn with passion" (v. 9 nkjv). A marriage that's built only on sexual passion isn't likely to be strong or mature. Sexual love ought to be enriching and not just exciting, and marriage partners need to respect one another and not just use one another. Throughout Scripture, sexual union outside of marriage is condemned and shown to be destructive, and so are the perversions of the sexual union (Rom. 1:24–27). No matter what the judges or the marriage counselors say, "God will judge the adulterer and all the sexually immoral" (Heb. 13:4 niv).

The dignity of woman (vv. 18–22). The woman was by no means a "lesser creature." The same God who made Adam also made Eve and created her in His own image (1:27). Both Adam and Eve exercised dominion over creation (v. 29). Adam was made from the dust, but Eve was made from Adam's side, bone of his bone and flesh of his flesh (2:23).

The plain fact is that Adam needed Eve. Not a single animal God had created could do for Adam what Eve could do. She was a helper "meet [suitable] for him." When God paraded the animals before Adam for him to name them, they doubtless came before him in pairs, each with its mate, and perhaps Adam wondered, "Why don't I have a mate?"

Finally, marriage is an illustration of the loving and intimate relationship between Christ and His church (Eph. 5:22–33). Paul called this "a great mystery," that is, a profound spiritual truth that was once hidden but is now revealed by the Spirit. Jesus Christ is the Last Adam (1 Cor. 15:45) and therefore a type of the first Adam.

Though Eve was made to be a "suitable [face-toface] helper" for Adam, she wasn't made to be a slave. The noted Bible commentator Matthew Henry wrote: "She was not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved." Paul wrote that "the woman is the glory of man" (1 Cor. 11:7 niv), for if man is the head (1 Cor. 11:1–16; Eph. 5:22–33), then woman is the crown that honors the head.

Adam was put to sleep and his side opened that he might have a wife, but Jesus died on a cross and His blood shed that He might have a bride, the church (John 19:33–37). Christ loves the church, cares for it, and seeks to cleanse it and make it more beautiful for His glory. One day Christ will claim His bride and present her in purity and glory in heaven (Jude 24; Rev. 19:1–9). When Adam saw his bride, he burst into joyful praise (Gen. 2:23), as though he were saying, "At last I have a suitable companion!" (The niv sets this apart as a poem.) Her identity as "woman" would remind everybody that she was taken out of "man," and the term "man" would always be a part of "woman."7 She was made from him and for him, and he needed her;

The sanctity of marriage (vv. 23–24).5 God's pattern for marriage wasn't devised by Adam; as the traditional marriage ceremony states it, "Marriage was born in the loving heart of God for the blessing and benefit of mankind." No matter what the courts may decree, or society may permit, when it comes to marriage, God had the first word and He will have the last word (Heb. 13:4; Rev. 22:15). Perhaps the Lord looks

Genesis 2 therefore, they will always belong to each other and lovingly serve each other.

that mean "to come together." A lease on a house enables two parties to come together in a business arrangement. The marriage vows, authorized by a marriage license, enable a man and woman to live together as husband and wife. Without such agreements, society would fall apart. 4 The tree of life is a repeated image in Proverbs (3:18; 11:30; 13:12; 15:4) and also in the book of Revelation (2:7; 22:2, 14, 19). The tree of life is found in the heavenly "garden city" providing sustenance and healing. 5 In Matthew 19:10–12, Jesus made it clear that not everybody is supposed to be married, although most people expect to be married and probably want to be married. Singleness is not a curse. God gives people different gifts (1 Cor. 7:7) and calls people to tasks commensurate with their gifts. In the church, neither gender nor marital status determine spirituality or fellowship (Gal. 4:26–29). 6 The Song of Songs magnifies the enjoyment of married love and says nothing about conception or children. In ancient Jewish society, it was considered a disgrace not to have children, yet many fine marriages were not blessed with offspring, and such is the case today. 7 The Hebrew says, "She shall be called ishsha because she was taken out of ish." Scholars aren't agreed on the significance of ishsha as derived from ish. Perhaps it's a parallel to the words adam (man) and adama (ground) in 2:7 and 3:19. Man was made out of the ground; woman was made out of man.

Adam didn't speak the words recorded in verses 24–25. They are God's reflection on the event and His enunciation of the principle of marital unity declared by Adam. Woman is one with man both in origin (she came from man) and in marriage. In the sexual union and in their children, the man and woman are "one flesh." Marriage is a civil relationship, regulated by law, and should be a spiritual relationship and a heart relationship, governed by the Word of God and motivated by love. But marriage is basically a physical relationship. The man and the woman are not primarily "one spirit" or "one heart," as essential as those things are, but "one flesh." Hence, the importance of "leaving" the former family and "cleaving" to one's mate (Eph. 5:30–31), the forming of a new relationship that must be nurtured and protected.

The phrase "one flesh" implies that anything that breaks the physical bond in marriage can also break the marriage itself. One such thing is death, for when one mate dies, the other mate is free to remarry because the marriage bond has been broken (Rom. 7:1–3; 1 Cor. 7:8–9; 1 Tim. 5:14). In Matthew 19:1–9, Jesus teaches that adultery can also break the marriage bond. Under the Old Testament law, anybody who committed adultery was stoned to death (Deut. 22:22–24; John 8:3–7), thus leaving the innocent mate free to remarry, but this law wasn't given to the New Testament church. It appears that divorce in the New Testament is the equivalent of death in the Old Testament and that the innocent party is free to remarry. However, sins against the marriage bond can be forgiven and couples can exercise forgiveness and make a new beginning in the Lord.

CHAPTER FOUR THIS IS MY FATHER'S WORLD— OR IS IT? I confess to my shame that during my early years of ministry I avoided having the congreation sing "This Is My Father's World" in our worship services. Except for one line, the song emphasizes the God of nature and not the God of the cross and I wanted everything in our services to be "evangelical." Furthermore, the language of the song was too sentimental for me, and I wondered what kind of person the composer was. Without even investigating, I concluded that anybody with a name like Maltbie D. Babcock had to be a tubercular recluse who passed away the long hours of each day looking out the window and writing maudlin poetry.

We live in a world created by God, we are creatures made in the image of God, and we enjoy multiplied blessings from the hand of God. How tragic that so many people leave God out of their lives and become confused wanderers in a unfriendly world, when they could be children of God in their Father's world.

Notes

1 In Scripture, the number seven often stands for fullness and completion. According to Leviticus 23, the Hebrew calendar was built on a series of sevens. The seventh day of the week was the Sabbath, and Pentecost occurred seven weeks after the Feast of Firstfruits. During the seventh month, the Jews celebrated the day of Atonement, the Feast of Trumpets, and the Feast of Tabernacles. Each seventh year was a Sabbatical Year and the fiftieth year was the Year of Jubilee. 2 The Hebrew word qadas means "to set apart, to make holy" and can be applied to people (Ex. 13:2; 19:14; 28:14), inanimate objects (29:36–37, 44), events such as fasts (Joel 1:14) and wars (Jer. 6:4 where "prepare" [kjv] is qada), and even the name of God (Ezek. 36:23). That which God sanctifies must never be treated as something common. 3 Our English word "covenant" comes from two Latin words

Imagine how shocked and embarrassed I was to discover that Maltbie D. Babcock (1858–1901) was a virile Presbyterian pastor who was an excellent baseball pitcher and a champion swimmer. Most mornings, he went jogging for eight to ten miles! He told people he was going out "to see my Father's world."

Of course, I've matured a bit since those salad days and have repented of my folly. Someday I want to meet Pastor Babcock in heaven and apologize to him. I've come to realize that David was right in praising the Creator in his psalms, and that the glorified beings in heaven are doing the right thing when they worship God both as Creator (Rev. 4) and Redeemer (Rev. 5), because

Genesis 2 teach, mankind didn't begin its religious journey by worshipping the things of nature and then gradually climb upward to worship one God. Actually, mankind began at the top, knowing the true God, but to gratify their passionate appetites, they refused to worship Him and turned instead to idols. "Thus does the world forget You, its Creator," wrote Augustine, "and falls in love with what You have created instead of with You."

the two go together. Creation and redemption are part of one great plan, because the redemption wrought by Jesus on the cross will bring freedom to all nature. One day God's creation will joyfully enter into "the glorious liberty of the children of God" (Rom. 8:21). Hallelujah!

But not everybody agrees with David and Paul and the heavenly worshippers that this is indeed "our Father's world." In his Prejudices: Third Series, the American newspaper editor and essayist H.L. Mencken wrote: "The universe is a gigantic fly-wheel making 10,000 revolutions a minute. Man is a sick fly taking a dizzy ride on it. Religion is the theory that the wheel was designed and set spinning to give him the ride." The British essayist Walter Savage Landor said, "Taken as a whole, the universe is absurd"; and American physicist Steven Weinberg wrote, "The more the universe seems comprehensible, the more it also seems pointless."

When David considered the greatness of the heavens, he had to ask, "What is man that you are mindful of him, and the son of man that you visit him?" (Ps. 8:3–4). The prophet Isaiah contemplated the greatness of the Creator and clearly saw the foolishness of idolatry (Isa. 40:12–26; 45:5–18).

Lord, how Thy wonders are displayed,

Where'er I turn my eye: If I survey the ground I tread,

Or gaze upon the sky!

Well, take your choice! But be careful, because the choice you make will determine the kind of life you'll live on this earth and your eternal destiny when you leave it. The atheist says that the universe is only an orderly accident. Agnostics admit that they just don't know and aren't too worried. Theists confess that God originally created everything but has long since forsaken what He made. But the Christian believer still sings, "This is my Father's world."

Isaac Watts

A tour guide at an atomic laboratory gave his group opportunity to ask questions, and one visitor asked: "You say that this whole world that seems so solid is nothing but electric particles in motion. If that's true, what holds it all together?" The guide's honest reply was, "We don't know." But Paul answered that question centuries ago: "all things were created by him [Jesus Christ] and for him. He is before all things, and in Him all things hold together" (Col. 1:16–17 niv). This is the God we worship, and creation joins with us in praising Him (Ps. 19:1–5; 96:10–13; 148:1–13).

What difference does it make that Christians believe in a Creator who not only made the universe but presides over it and controls its destiny? If in church we sing "This Is My Father's World," then how should we live in the marketplace and the neighborhood to prove that we really mean it?

We will be good stewards of His creation When God gave the first man and woman dominion over creation (Gen. 1:26–30), He put them and their descendants under obligation to value His gifts and use them carefully for His glory. God created everything for His glory and pleasure (Rev. 4:11) as well as for our enjoyment and use (1 Tim. 6:17; Acts 17:24–28), and we must always see ourselves as stewards in God's world. To destroy creation and waste its bounties is to sin against God.

We will worship God alone "Let all the earth fear the Lord; let all the people of the world revere him. For he spoke, and it came to be; he commanded, and it stood firm" (Ps. 33:8–9 niv).

Creation reveals the existence of God, the power of God, and the wisdom of God. That this complex universe should appear by accident out of nothing from a "big bang" is as probable as the works of Shakespeare resulting from an explosion in a printing plant. Only a God of power could create something out of nothing, and only a God of wisdom could make it function as it does. The scientist is only thinking God's thoughts after Him and discovering the laws that God built into His world at creation.

In this universe, we have God, people, and the things that God made, among them water, land, animal and plant life, air, and vast resources underground. We're commanded to worship God, love people, and use things for the glory of God and the good of others. When this divine order becomes confused, then God's creation suffers. When in our greed we start lusting after things, we soon begin to ignore God, abuse people, and destroy creation. Novelist Alan Paton wrote, "The ground is holy, being even as it came from the Creator. Keep it, guard it, care for it, for it keeps men, guards men, cares for men. Destroy it and man is destroyed."

Paul affirmed that creation proves God's "eternal power and Godhead" (Rom. 1:20); and David sang, "The heavens declare the glory of God, and the firmament shows His handiwork" (Ps. 19:1 nkjv). Jesus didn't hesitate to use the word "creation" (Mark 10:6; 13:19), nor did Paul (Rom. 8:1–20, 22) and Peter (2 Peter 3:4).

Romans 1:18–32 explains the devolution of mankind from the knowledge of the true and living God to the worship of false gods and dead idols. Contrary to what some comparative religion scholars

God wrote into the law of Moses His concern for people, animals, plants, and the land with its resources. The Sabbath day gave rest to both the workers and

Genesis words that together mean "to see beforehand." No matter what has to be done, the Lord will see to it (Gen. 22:13–14). Planet Earth isn't staggering around in space like a helpless drunk. God has the whole world in His hands and is working out His divine purposes for the good of His people and the glory of His name. It's that assurance that gives His people peace, no matter how difficult the circumstances may be. "The Lord of hosts is with us; the God of Jacob is our refuge. … Be still, and know that I am God" (Ps. 46:7, 10).

their animals (Ex. 20:8–11; 23:12), and the Sabbatical Year and Year of Jubilee gave rest to the land (Lev. 25). Because the Jews didn't obey these laws, they went into captivity so that the land could enjoy its Sabbaths and be renewed (2 Chron. 36:14–21).

God gave Israel regulations concerning lost and fallen animals (Deut. 22:1–4), nesting birds (22:6–7), plowing animals (22:10), and newborn animals (Lev. 22:26–28). The psalmist praised God for His constant concern and care for animals and people (Ps. 102:10–30). There's no escaping the fact that God hasn't deserted His creation, but mankind has certainly desecrated and destroyed God's creation. Why? Because people think they own creation. They forget that we're God's tenants and stewards of His gifts.

In the Sermon on the Mount (Matt. 5—7), Jesus tells us how to cure anxious care. We must put our lives in the hands of the Father and trust Him to guide us and provide for us a day at a time (6:24–34). If we put things first in our lives, then we'll worry and fret, but if we put God's kingdom first, He'll meet our needs and give us His peace (v. 33). He is working all things together for good right now (Rom. 8:28), even though we may not see or understand all that He's doing for us.

Ecology experts claim that 100 species of plants and animals become extinct every day, and that the destruction of forests and the pollution of water and air is producing more and more ecological tragedies as time goes on. Yet God loves His creation and wants us to use it lovingly. "The Lord is good to all; He has compassion on all He has made. … The Lord is faithful to all His promises and loving toward all He has made … The Lord is righteous in all His ways and loving toward all He has made" (Ps. 145:9, 13, 17 niv). Dare we exploit and destroy the creation that God loves?

We will pray to our Father If God the Creator and Lord of the universe is our Father, then it's reasonable that we should talk to Him about the things that concern us. "If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him" (Matt. 6:11 nkjv).

We will trust in God's providence and not worry The agnostic and atheist have every right to worry because (as someone has said) "they have no invisible means of support." To them, the universe is a self-made impersonal machine, not the creation of a wise God and loving Father. But Christian believers see creation as their Father's world. They call the Creator "Father," and they trust Him with their lives, their circumstances, and their future.

But if God is sovereign and has a plan for His people and His world, why pray? Isn't praying interfering with God's will? No, it isn't. Prayer is one of the means God has ordained to accomplish His will in this world. It has well been said that the purpose of prayer is not to get our will done in heaven but to get God's will done on earth. "Your will be done on earth as it is in heaven" (6:10). If we don't ask, we can't receive (Luke 11:9–10; James 4:1–3); and Jesus, by His example, instruction, and promises, encourages us to ask.

Everything in nature praises the Lord and looks to Him for whatever they need. "These all wait for You, that You may give them their food in due season" (Ps. 104:27 nkjv). There's no evidence that robins get ulcers or that rabbits have nervous breakdowns.

We pray to the Father because we know He is the Creator and "Lord of heaven and earth." The great intercessors in the Bible could all say, "My help comes from the Lord, who made heaven and earth" (Ps. 121:2). This was true of Abraham (Gen. 14:22), Hezekiah (2 Kings 19:15), the apostles and the early church (Acts 4:24), Paul (Eph. 3:15), and even our Lord Jesus Christ (Luke 10:21). When you focus on the greatness of God, your own problems and burdens will become smaller and lighter.

Said the robin to the sparrow,

"I should really like to know, Why those anxious human beings

Rush around and worry so." Said the sparrow to the robin,

"I do think that it must be That they have no Heavenly Father

We will not fear to suffer for His sake "So then, those who suffer according to God's will should commit themselves to their faithful Creator and continue to do good" (1 Peter 4:19 niv). The Greek word translated "commit" is a banking term that means to "deposit for safekeeping" and implies two things: first, that His people are valuable to the Lord, and second, that He is dependable to care for us. "Casting all your care upon Him, for He cares for you" (1 Peter 5:7 nkjv). After all, if the Creator is able to hold His universe together and keep it functioning to accomplish

Such as cares for you and me."

The universe isn't a vast machine that God created, wound up, and then abandoned. "The earth is the Lord's, and everything in it, the world, and all who live in it" (Ps. 24:1 niv). "Whatever the Lord pleases He does, in heaven and in earth, in the seas and in all deep places" (Ps. 135:6 nkjv). "In His hand is the life of every creature and the breath of all mankind" (Job 12:10).

The word "providence" comes from two Latin

Genesis

One December day, my wife and I were driving to see her family in Wisconsin, and our car skidded off the road into the ditch. We weren't hurt and the car wasn't damaged, but we didn't know how the two of us could manage to get the car back on the road. A few minutes later, three men driving by saw our plight, stopped the car, and got out to help us. They didn't ask our nationality or our religious convictions; they simply went to work and got our car out of the ditch. We thanked them profusely and they went on their way. What the Scottish poet Robert Burns called "man's inhumanity to man" certainly wasn't evident that day!

His will, can't He do the same for our lives, our families, and our ministries? The Creator who knows the number and names of all the stars knows who we are and can meet our deepest needs (Ps. 147:3–6).

Peter wrote his letter to believers in the Roman Empire who were about to enter the "fiery furnace" (1 Peter 1:7; 4:12ff.) and be persecuted for their faith. But when His people are in the furnace, the Creator keeps His eye on the clock and His hand on the thermostat. He knows how long and how much, and He is always in control.

When through fiery trials thy pathway shall lie, My grace all-sufficient shall be thy supply; The flame shall not hurt thee; I only design Thy dross to consume and thy gold to refine.

The Jewish scholar Abraham Joshua Heschel called race prejudice "the maximum of hatred for the minimum of reason." But if we're all made "of one blood," how can we despise and mistreat one another; for in so doing, we also hurt ourselves.

We will read and study God's Word "Your hands have made and fashioned me; give me understanding, that I may learn Your commandments" (Ps. 119:73 nkjv). The hands that wove us in our mother's womb (139:13–16) also wrote the Word to guide us in our daily lives.1

John F. Wade

We will love and serve mankind When Paul addressed the Greek philosophers on Mars Hill, he gave them a short course in theology and anthropology (Acts 17:22–34). He told them that God was the Creator and didn't need their man-made temples and idols, because He is Lord of heaven and earth. We can't give God anything because He made everything, and it's He who gives to us "life, and breath, and all things" (v. 25).

When you purchase a new car or a new appliance, you read the instruction manual to make sure you understand how it works. The Bible is the "instruction manual" for life; it tells us where we came from, what we are, and what God expects us to do. The God who made us knows best how we should live, and if we ignore His counsel and warning, we're heading for trouble. To manage our lives without obeying His Word is like flying an airplane without first having read the manual and taken flight instruction: we're heading for a fall!

Then Paul ventured into dangerous territory and declared that God made all peoples of "one blood" (v. 26), a statement that must have disturbed the proud Greeks. At that time, they considered themselves a superior people and everybody else "barbarians." But Paul knew that all peoples sprang from Adam and that all races and nations are one family before the Creator. In His providence, God has allowed nations to rise and fall and even to move to new territories, but they are all His creatures, made of the dust and sustained by His power.

The Lord has a divine purpose for each of us to fulfill, and we discover that purpose by reading His Word and obeying it. "The Lord will perfect that which concerns me: Your mercy, O Lord, endures forever; do not forsake the works of Your hands" (138:8 nkjv). The Lord wants to guide each of us and enable us to enjoy what He's planned for us, but we have to be willing to cooperate. To ignore the Bible is to abandon the greatest "life manual" ever given to mankind.

In the Old Testament law, God commanded the Israelites to show kindness to the strangers and foreigners in their midst (Ex. 23:9; Lev. 19:34; 23:22; Deut. 10:17–19; 26:1–11). Jesus showed mercy to Gentiles as well as to Jews, and He used a Samaritan as an example of a good neighbor (Luke 10:25–37). Some of the Jews in the early church had a problem accepting the Gentiles, but God made it clear that there was no place for prejudice among His people (Acts 10; 11:1–24; 15:1–29; Gal. 3:26–29). As long as there are needs to be met, we must be neighbors to one another and help one another. It isn't enough to be faithful in our religious duties; we must also be compassionate toward the needy (Isa. 58:6–11; 1 John 3:16–24; James 2:14–17). Even if people aren't professed believers in Christ, they are humans made in the image of God; and we must do what we can for them.

"Trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths" (Prov. 3:5–6 nkjv). Certainly we must use our minds and think things through, but we must not lean on our own reasoning apart from God's Word. Common sense told young David that the giant Goliath was bigger and stronger than he, but faith said that God would defeat the giant (1 Sam. 17). Human reason told the three Hebrew men that the fiery furnace would cremate them, but faith said that God could protect and preserve them (Dan. 3). "So then faith comes by hearing, and hearing by the word of God" (Rom. 10:17 nkjv).

God is the Creator, and He's given His creatures a book that helps them understand who He is, how He

Genesis 3 that we have heard only one side of the case. God has written all the books."2 And Mark Twain wrote, "We may not pay Satan reverence, for that would be indiscreet, but we can at least respect his talents."3 A popular television comedian always got laughs when he said, "The devil made me do it!"

works, and what He wants them to do. It's a book of precepts to obey, promises to believe, and principles to understand. It's also a book about real people, some of whom obeyed the Lord and some who didn't, and from the experiences of these people, we can learn a great deal about what to avoid on the path of life.

We should by all means learn all we can, but everything we learn must be tested by the Word of God. American physicist and Nobel Prize recipient Robert A. Millikan said, "I consider an intimate knowledge of the Bible an indispensable qualification of a well-educated man." Yale University professor William Lyon Phelps agreed when he said, "Everyone who has a thorough knowledge of the Bible may truly be called educated … I believe knowledge of the Bible without a college course is more valuable than a college course without the Bible."

Although we don't understand much about his origin,4 we know that Satan is real, Satan is an enemy, and Satan is dangerous. Here in Genesis 3, Satan is compared to a serpent, an image that's repeated in 2 Corinthians 11:3. In Revelation 12, he's called a dragon, and both names are combined in 20:2. But Satan is not only a serpent who deceives, he's also a roaring lion who devours (1 Peter 5:8). Among his names are "Abaddon" and "Apollyon" which mean "destroyer" (Rev. 9:11), "Satan" which means "adversary," and "devil" which means "slanderer."

If you believe that God is your Creator, and that you're living in His universe, then listen to what He has to say and obey it, for that's the secret of true fulfillment and success (Josh. 1:7–9).

In John 8:44, Jesus called Satan a murderer and "the father of lies." He also called him "the evil one" (Matt. 13:19) and "the prince of this world" (John 12:31). Paul and John also called the devil "the evil one" (1 Thess. 3:3; 1 John 3:12), and Paul said Satan was "the god of this age" (2 Cor. 4:4), the ruler of the world system (Eph. 2:2), and the leader of demonic forces of evil (Eph. 6:10–12).

Endnote

1 In Psalm 139, after David ponders his being made by God in the womb, he immediately mentions the Word of God (vv. 17–18).

In short, Satan is no pushover, and God's people must be careful not to give him a foothold in their lives (Eph. 4:27). That's why we're studying God's Word and seeking to understand the strategy of Satan (2 Cor. 2:11).

CHAPTER FIVE Genesis 3 PERILS IN PARADISE I

B.The fall—3

The strategy (3:1b–5) A temptation is an opportunity to accomplish a good thing in a bad way. It's a good thing to pass a school examination but a bad thing to do it by cheating. It's a good thing to pay your bills but a bad thing to steal the money for the payments. In essence, Satan said to Eve: "I can give you something that you need and want. You can have it now and enjoy it, and best of all, there won't be any painful consequences. What an opportunity!" Note the stages in Satan's tempting of Eve.5 f Genesis 3 were not in the Bible, there would be no Bible as we know it. Why? Because the rest of Scripture documents the sad consequences of Adam's sin and explains what God in His grace has done to rescue us. By grasping the basic truths of this important chapter, you can better understand Paul's discussion of justification in Romans 5, his teaching in 1 Timothy 2:8–15 about men and women in the church, and his explanation in 1 Corinthians 15 of the future resurrection.

Satan disguised himself (v. 1a). Satan isn't an originator; he's a clever imitator who disguises his true character. If necessary, he can even masquerade as an angel of light (2 Cor. 11:14).6 When he came into the Garden, Satan used the body of a serpent, one of God's creatures that He had pronounced "good" (Gen. 1:31). Eve didn't seem disturbed by the serpent's presence or its speech, so we assume that she saw nothing threatening about the encounter. Perhaps Eve hadn't been introduced to this species and concluded that it had the ability to speak.7

Adam's disobedience brought sin into the human race,but the Bible gives us no explanation for the existence of Satan and evil before the fall of man. The record in Genesis 3 is not a myth. If the fall of man didn't actually occur, then the Christian faith is built on fables, not fact, and Jesus Christ suffered needlessly on the cross. From Genesis 3 to Revelation 21, the Bible records the conflict between God and Satan, sin and righteousness, and pleads with sinners to repent to trust God.

Satan still works today as the great impersonator. He has produced a counterfeit righteousness apart from the righteousness that comes only by faith in the Savior (Rom. 9:30–10:13). Satan has false ministers (2 Cor. 11:13–16) who preach a false gospel (Gal. 1:6–10), and he has false brothers (and sisters) who oppose the true gospel (2 Cor. 11:26). The devil has

The enemy (3:1a)1 Satan has been caricatured so much by writers, artists, actors, and comedians that most people don't believe the devil really exists, or if they do believe he exists, they don't take him seriously. For example, the English novelist Samuel Butler wrote, "It must be remembered

Genesis 3 creature rather than the Creator" (v. 25 nkjv). Speaking about Satan, Jesus said "for he is a liar and the father of it" (John 8:44). In defiance of God, humans exchanged God's truth for "the lie" (note the singular), and followed Satan who is the father of "it" (note the singular again).

gathered his counterfeit Christians into false churches that God calls "synagogues of Satan" (Rev. 2:9), and in these assemblies, Satan's "deep secrets" are taught (v. 24). Satan questioned God's word (v. 1b). Second Corinthians 11:3 makes it clear that Satan's target was Eve's mind and that his weapon was deception. By questioning what God said, Satan raised doubts in Eve's mind concerning the truthfulness of God's word and the goodness of God's heart. "Do you really mean that you can't eat from every tree?" was the import of the subtle question. "If God really loved you, He would be much more generous. He's holding out on you!" Satan wanted Eve to forget that God had told Adam (who had told her) that they could eat freely of the trees of the garden. For their own good, there was a prohibition: they didn't dare eat from the forbidden tree in the middle of the garden (Gen. 2:15–17).

What is "the lie" (singular) that has ruled civilization since the fall of man? It's the belief that men and women can be their own god and live for the creation and not the Creator and not suffer any consequences. Believing this, they refuse to submit to God's truth but prefer to believe Satan's lies and follow his diabolical plan for their destruction. They don't realize that Satan is their master (Eph. 2:1–3) and the lake of fire is their destiny (Matt. 7:13–23; Rev. 20:10–15).

When you review the sequence, you can better understand how Satan leads people to the place of disobedience. Once we start to question God's Word, we're prepared to deny His Word and believe Satan's lies. Then it's just a short step to believing Satan's promises and disobeying God's commands. When our Lord was tempted (Matt. 4:1–11), He answered Satan's lies with God's truth and three times affirmed, "It is written!" Satan wants to deceive our minds (2 Cor. 11:3), but we defeat him by using the spiritual weapons God provides (Eph. 6:10–18; 2 Cor. 10:4–5).

Eve's reply showed that she was following Satan's example and altering the very Word of God. Compare 3:2–3 with 2:16–17 and you'll see that she omitted the word "freely," added the phrase "nor shall you touch it" (nkjv), and failed to say that God "commanded" them to obey. Note too that Eve copied the devil further when she spoke of "God" (Elohim) and not "the Lord [Jehovah] God," the God of the covenant. Finally, she said "lest you die"—a possibility—instead of "You shall surely die"—an actuality. So, she took from God's Word, added to God's Word, and changed God's Word, which are serious offenses indeed (Deut. 4:2; 12:32; Prov. 30:6; Rev. 22:19). She was starting to doubt God's goodness and truthfulness.

The tragedy (3:6–7) Humans are so constructed that they must believe something; if they don't believe the truth, then they'll eventually believe lies (2 Thess. 2:10). But if they believe lies, they will have to suffer the consequences that always come when people reject God's truth.

Satan denied God's Word (v. 4). "You will not surely die" (niv) is a direct contradiction of God's "You will surely die" (2:17 niv). But Satan is a liar (John 8:44) and God is the God of truth (Deut. 32:4), and our response to what God says should be, "Therefore all your precepts concerning all things I consider to be right" (Ps. 119:127). At this point, Eve should have reminded herself of God's Word, believed it, left the serpent, and found her husband. It's when we linger at the place of temptation that we get into trouble, especially when we know what we're thinking is contrary to God's truth. God's truth is our shield and buckler (Ps. 91:4; Eph. 6:16), but it protects us only if we take it by faith and use it.

Disobedience (v. 6). First Eve took the fruit and ate it, and then she took some fruit to her husband and he ate it, so that both of them disobeyed the Lord. Eve was deceived, but Adam sinned willfully with his eyes wide open (1 Tim. 2:14). This is why Paul points to Adam, not Eve, as the one who brought sin and death into the human race (Rom. 5:12–21). "For as in Adam all die" (1 Cor. 15:22).

God sees the first Adam as the head of the human race, the old creation. When Adam sinned, we sinned in him and through him suffered the consequences of sin and death. But God sees Jesus Christ as the Head of the church, the new creation (2 Cor. 5:17), and through His righteous act of obedience in dying on the cross, we have life and righteousness. Yes, sin and death are reigning in this world, but grace and righteousness are also reigning through Christ (Rom. 5:14, 17, 21). Faith in Jesus Christ moves us out of Adam and into Christ, and we are accepted in His righteousness.

Satan substituted his own lie (Gen. 3:5). "You will be like God" is a promise that would get anybody's attention.8 "Glory to man in the highest!" has always been the rallying cry of those who reject the biblical revelation, whether they espouse godless humanism, materialism, or the so-called New Age religion. (Actually, the philosophy of the New Agers isn't new at all. It's as old as Genesis 3!)

Eve sinned because she was attracted to the fruit of the forbidden tree. She was walking by sight and not by faith in God's Word. Genesis 3:6 parallels 1 John 2:16: "good for food"—"the lust of the flesh"; "pleasant to the eyes"—"the lust of the eyes"; "desirable for gaining wisdom" (niv)—"the pride of life." These are the things that motivate the people of the world today, and

Romans 1:18–32 describes how Gentile civilization from the time of Cain rejected the truth of God and turned to foolishness and lies. They "exchanged the truth of God for the lie, and worshipped and served the

Genesis 3 ted, "I was afraid" (v. 10). Trying to hide from the Lord is certainly a futile endeavor (Ps. 139:1–12), and yet guilty sinners still attempt the impossible.

when God's people start thinking like the world, they start living like the world.

We know why Eve succumbed to the temptation, but why did Adam willingly sin when he knew it was contrary to God's will? Did he see a change in Eve and realize that his wife wasn't in the same sphere of life as she had been? Did he have to make a choice between obeying God and staying with the wife he undoubtedly loved? These are questions the Bible neither raises nor answers, and it's unwise for us to speculate. Adam made a choice, the wrong choice, and humanity has suffered ever since.

Shame, fear, and guilt so transform the inner person that Adam and Eve could no longer enjoy their beautiful garden home. The trees they had tended and admired, and from which they had eaten, were now only "things" to be used to hide two frightened sinners from the face of God. This wasn't what the trees wanted to do, but they had no choice. Nature is a window through which we see God, but Adam and Eve made it into a locked door to keep God out! One day the Savior would die on a tree so that frightened sinners could come to the Lord and find forgiveness.

Knowledge (v. 7a). Satan promised that they would "be like God" and know good and evil, and his promise was tragically fulfilled. Adam and Eve lost their innocence and for the first time had a personal realization what it meant to sin. It wasn't necessary for their happiness that they have this knowledge, and it would have been far better had they obeyed and grown in their knowledge of God (John 7:17).

The discovery (3:9–13) How God appeared to our first parents when they fellowshipped with Him in the garden isn't explained to us. He probably assumed a temporary body that veiled His glory, as He would do when He visited Abraham many years later (18:1ff.).

In Scripture, shamelessly exposing the naked body is connected with idolatry (Ex. 32:25), drunkenness (Gen. 9:20–23; Hab. 2:15), and demonism (Luke 8:26–39; Acts 19:16). It's a mark of a decadent society on the threshold of destruction when people make a business out of flagrantly exposing naked human bodies to be the objects of sensual pleasure, either in person, in pictures, or in films. Pornography is big business in today's society.

Seeking (v. 8). Adam and Eve should have been running to God, confessing their sin, and asking for His forgiveness. But instead, they were hiding from God, and He had to find them. "There is none who understands; there is none who seeks after God" (Rom. 3:11 nkjv). Evangelist Billy Sunday said that sinners can't find God for the same reason criminals can't find policemen: they aren't looking! The Father interrupted His Sabbath rest to go find the man and the woman He had made in His own image.9 When Jesus ministered on earth, He said, "For the Son of Man is come to seek and to save that which was lost" (Luke 19:10). He too interrupted the Sabbath to heal a sick man (John 5:1–16) and a blind man (John 9), and His defense before the bigoted religious leaders was, "My Father is always at his work to this very day, and I, too, am working … the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does" (5:17, 19 niv). Today, through the witness of the church, the Holy Spirit is seeking the lost and bringing them to the Savior (16:7–11; Acts 1:8).

Shame (v. 7b). Realizing their nakedness for the first time (2:25), they quickly made coverings for their bodies. Sin ought to make us ashamed of ourselves. God has given us an inner judge called "conscience" that accuses when we do wrong and approves when we do right (Rom. 2:12–16). A Native American Christian compared conscience to an arrowhead in his heart. "If I do wrong, it turns and hurts me until I make it right. But if I keep on doing wrong, the arrowhead keeps turning and wears down the points, so it doesn't hurt anymore." The Bible calls that a "seared conscience" (1 Tim. 4:2) or an "evil conscience" (Heb. 10:22) that no longer functions properly. When people are no longer ashamed of their sins, their character is just about gone. "Were they ashamed when they had committed abomination? No! They were not at all ashamed. Nor did they know how to blush" (Jer. 6:15; 8:12 nkjv). "Yet you have the brazen look of a prostitute; you refuse to blush with shame" (Jer. 3:3 niv). Sins that used to be committed under cloak of darkness are now exhibited openly in movies and on television, and when people protest, they're called "prudes" or "Puritans."

Speaking (vv. 9–13). God doesn't ask questions because He needs information. Being God, He knows everything. Rather, He asks questions for our good, to give us the opportunity to face facts, be honest, and confess our sins. However, we must not think of God speaking to Adam and Eve the way a cruel master would speak to a disobedient slave or an angry judge to a convicted criminal. It was more like a brokenhearted father speaking in love to his wayward children.

Fear (v. 8). Sin produces both shame and guilt, and both make sinners wants to hide. Adam and Eve felt ashamed because of what they were (naked), and they felt guilty because of what they had done (disobey God). Guilt and fear usually go together, which explains why the pair didn't want to enjoy their evening fellowship with the Lord in the garden. Adam admit-

First, God called to Adam to give him opportunity to answer and come out into the open.10 That God called him at all was an act of grace, for God could have spoken the word of judgment justly destroyed Adam and Eve. Another gracious wonder was that Adam could hear God's voice and respond,

Genesis 3 and sinners "children of the devil"; He reserved that title for the self-righteous Pharisees who crucified Him.

for his inner nature had been so polluted by sin that he didn't want to face God.

So, throughout history, there has been a conflict between Satan and God, Satan's children and God's children. As we'll discover in our next study, the battle continued with Cain murdering Abel, for Cain was "of that wicked one" (1 John 3:12), that is, a child of the devil. During Jewish history, the enemies of the true prophets were the false prophets who spoke in the name of Jehovah.

Once Adam and Eve came out of hiding, Adam confessed their shame (they were naked) and their fear (they were guilty). Without saying it openly, Adam was admitting that they had eaten from the forbidden tree. However, when God asked him pointblank if he had eaten of the tree, Adam never said, "Yes, I did!" Instead, he blamed both God and his wife! When God questioned Eve, she blamed the serpent. (She didn't say, "The serpent that You created," but perhaps she thought it.) There were excuses but no confessions.

Both Jesus and Paul pictured false teachers as pretenders, "wolves in sheep's clothing" (Matt. 7:13–15; Acts 20:28–31). Satan the counterfeiter has always had his children ready to oppose the people of God. At the end of the age, it will culminate in Christ versus Antichrist, Satan's counterfeit masterpiece (2 Thess. 2; Rev. 13).11 At the cross, Satan "bruised" Christ's heel, but because of His death and resurrection, Christ crushed Satan's head and won a complete victory over him (Eph. 1:17–23; Col. 2:14–15).

To quote Billy Sunday again, "An excuse is the skin of a reason stuffed with a lie." Yes, Eve gave Adam the fruit because the serpent deceived her, but that was no reason Adam had to disobey God. When people start making excuses, it's evidence that they don't sense the enormity of their sins or want to confess them and repent. If sinners can find some loophole, they'll run through it as fast as they can!

The woman (v. 16). God reinforced His word of hope to Eve by assuring her that she would bear children and therefore not immediately die.12 But the special privilege of woman as the childbearer (and ultimately the one who brings the Redeemer into the world) would involve multiplied pain in pregnancy as well as submission to her husband. This submission isn't identified as part of a curse or as a mandate for husbands to have sovereign power over their wives. The New Testament makes it clear that husbands and wives who love each other and are filled with the Spirit will be mutually submissive (Eph. 5:18ff.; 1 Cor. 7:1–6).

The penalty (3:14–19) God's love for sinners in no way eliminates His holy hatred for sin, for while it's true that "God is love" (1 John 4:8, 16), it's also true that "God is light" (1:5). A holy God must deal with sin, for the good of the sinner and for the glory of His name.

The serpent (vv. 14–15). God pronounced sentence first on the serpent and then on the devil who had used the serpent. It seems that the creature Satan used was originally upright, because God humiliated it by putting it into the dust (Ps. 72:9; Isa. 49:23; Mic. 7:17). While God did curse the serpent and the ground (Gen. 3:17), He never cursed Adam and Eve.

The man (vv. 17–19). Eve would have pain in the labor of childbirth, but Adam would have pain in his daily labor in the field. As he worked to get his food, Adam would encounter obstacles and have to toil and sweat to get a harvest, and this would remind him that his disobedience had affected creation (Rom. 8:18–23). Even more, as he tilled the soil, he would remember that one day he would die and return to the soil from which he had come. Adam the gardener became Adam the toiler.

God's words to Satan (v. 15) are called the protevagelium, "the first gospel," because this is the first announcement of the coming Redeemer found in the Bible. To God's old covenant people, this verse was a beacon of hope (Gal. 4:1–4); to Satan, it was God's declaration of war, climaxing in his condemnation (Rom. 16:20); and to Eve, it was the assurance that she was forgiven and that God would use a woman to bring the Redeemer into the world (1 Tim. 2:13–15).

The recovery (3:20–24) For the sake of His own character and law, God must judge sin, but for the sake of His beloved Son, God is willing to forgive sin. Remember, Jesus is the Lamb "slain from the foundation of the world" (Rev. 13:8; see Acts 2:23; 4:27–28), so that God had already made provision for forgiveness and salvation.

The offspring ("seed") of the serpent and of the woman represent Satan's family and God's family. In the Parable of the Tares (Matt. 13:24–30, 36–43), Jesus states clearly that Satan has "children," people who profess to be true believers but who are actually counterfeits. The parable reveals that wherever God "plants" a true child of the kingdom, Satan comes along and plants a counterfeit. The two grow together and won't be separated until the harvest at the end of the age.

A new name (v. 20). Adam believed God's promises (vv. 15–16) and called his wife's name "Eve," which means "living." Faith simply takes God at His Word and acts upon it.

These are people who reject Jesus Christ and confidently depend on their own religious self-righteousness to get them into heaven. The Pharisees were "children of the devil" according to John the Baptist (Matt. 3:7–10) and Jesus (12:34; 23:15, 28, 33; John 8:44). There's no record that Jesus ever called the publicans

New clothing (v. 21). God's response to Adam and Eve's faith was to remove their flimsy man-made garments and clothe them with acceptable garments that He Himself provided (Isa. 61:10). Innocent animals had to die so that the man and woman might

Genesis 3

(2:15–17). God used singular pronouns when speaking to Adam, so Eve was told the divine commandment by her husband. 6 Many people who claim to have had "out-of-body" experiences report that they felt no fear because they saw "a bright light at the end of the dark tunnel." Assuming that this light was the presence of God in heaven, they had confidence that they were ready to meet God. But Satan the imitator knows how to produce light and imitate the very angels of God. 7 Eve's innocent response to the words of a talking animal is another argument for the absence of Adam, or else we have to believe that humans and animals were able to communicate in Eden. Since Adam had named all the animals, he would have known the nature of the serpent, that it couldn't speak. Adam has been blamed for not being with his wife, but he had work to do and the garden was probably large. As for Adam's "guarding" the garden, Genesis 2:15 speaks of "working and taking care of the garden" (niv). The Hebrew word translated "dress" in the kjv and "take care of" in the niv can also mean "to watch, to guard" and is translated that way in 3:24 (niv, nkjv). But since God had pronounced the serpent "good," what reason would Adam have for thinking it was a part of a wicked plan and that his wife was in danger? Without the advantage of hindsight, what would we have done had we been in his place? 8 If Isaiah 14:12–15 is a description of the fall of Satan, then the statement "I will be like the Most High" (v. 14) reveals the hidden agenda behind Satan's revolt: he wanted to be like God. He failed in reaching this goal, so now he passes the desire along to Eve in the form of a promise. Satan desires the worship and service that belong only to the Lord God (Matt. 4:8–10). 9 It's interesting to contrast Genesis 3:8 ("the cool of the day") and 18:1 ("the heat of the day"). God's visit in the garden was to call man to forgiveness, but His visit to Abraham was to announce, among other things, the destruction of the wicked cities of the plain. 10 Note three interesting questions that God asks in Genesis: "Where are you?" (3:9) "Where is your brother?" (4:9) and "Where is your wife?" (18:9) 11 The Greek preface anti means both "instead of Christ" (i.e., a false Christ) and "against Christ." There were "antichrists" (false teachers) opposing the church in the first century (1 John 2:18–29), and they are still with us. The test of false teachers is what they teach about the person and work of Jesus Christ. 12 The Hebrew phrase in Genesis 2:17 is "dying you will die," which means "you will surely die." But it suggests both a crisis and a process. To die means to be separated from God, which is what happened to our first parents the instant they sinned. But death also means the separation of the spirit from the body (James 1:26), and the process of dying began with their disobedience and ended years later when they expired. Because of the law of sin and death, life has always been a constant battle to conquer death. 13 The first Adam was a thief and was cast out of paradise. The Last Adam, while hanging on the cross, said to a thief, "[T]oday, you will be with Me in paradise" (Luke 23:43 nkjv).

have a new beginning and be back in fellowship with the Lord. It's a picture of what Jesus did for sinners on the cross when He died for a sinful world (2 Cor. 5:21). A new home (vv. 22–24). If Adam and Eve ate of the Tree of Life, they would live forever on earth as sinners, and their future would be bleak. They must one day die because "the wages of sin is death" (Rom. 6:23). Therefore, the Lord banished the couple from the garden; in fact, Genesis 3:24 says that He "drove" them out. (See 4:14 and 21:10.) God put angelic guards at the entrance of the garden to make sure Adam and Eve didn't try to reenter. The way to "the Tree of Life" would one day be opened by Jesus Christ through His death on the cross (John 14:6; Heb. 10:1–25; Rev. 2:7; 22:1–2, 14, 19).13 Daily life would now become a struggle for the man and woman outside the garden as they toiled for their bread and raised their family. They could still have fellowship with God, but they would daily suffer the consequences of their sin, and so would their descendants after them. The law of sin and death would now operate in the human family until the end of time, but the death and resurrection of the Savior would introduce a new law: "For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death" (Rom. 8:2 nkjv).

Notes

1 While Satan is certainly at work throughout biblical history, in the Old Testament, he makes four special "personal appearances": to tempt Eve (Gen. 3); to get permission to attack Job (Job 1—2); to tempt David (2 Sam. 24; 1 Chron. 21); and to accuse Joshua the high priest (Zech. 3). For a study of these four passages and what they mean to the church today, see my book The Strategy of Satan (Tyndale House). Other books that can help you better understand Satan and his wiles are: The Voice of the Devil by G. Campbell Morgan (Baker reprint); I Believe in Satan's Downfall by Michael Green (Eerdmans); Satan: His Motives and Methods by Lewis Sperry Chafer (Zondervan); Your Adversary the Devil by Dwight Pentecost (Zondervan); The Invisible War by Donald Grey Barnhouse (Zondervan); and The Adversary by Mark Bubeck (Moody Press). 2 Samuel Butler, The Note Books of Samuel Butler, edited by Henry F. Jones (New York: E.P. Dutton, 1921), 217. 3 Charles Neider, The Complete Essays of Mark Twain (Garden City, New York: Doubleday, 1963), 237. Like Butler, Twain says, "We have none but the evidence for the prosecution, and yet we have rendered the verdict." 4 Many students believe that the fall of Satan (Lucifer) lies behind the "taunt song" description of the defeat of the king of Babylon found in Isaiah 14:12–17. John Milton took this view (and embellished it) when he wrote "Paradise Lost." 5 In Genesis 3:1–5, both Satan and Eve use plural pronouns, suggesting that Adam may have been present but said nothing. However, it's likely that these plural pronouns simply mean that Satan and Eve included Adam because he was the one to whom God originally gave the prohibition about the trees

Genesis 4 who receive His blessing, for all that we receive is because of God's grace.

CHAPTER SIX Genesis 4:1–24 IN CENTER STAGE—CAIN A

Sibling rivalry among brothers is another theme in Genesis. Ishmael persecuted Isaac; Jacob left home so Esau couldn't kill him; and Joseph's brothers intended to kill him but decided to sell him as a slave. When sin entered the human race, it gave us dysfunctional and fractured families, and only the Lord can put families together again.

ll the world's a stage, and all the men and women merely players," wrote Shakespeare. "They all have their exits and their entrances, and one man in his time plays many parts."1

C.The consequences of the fall—4—5

Remember those familiar words from English Lit 101? Shakespeare was right: we have many roles to play in life as from time to time we relate to various people and confront different circumstances. The important thing is that we let God write the script, choose the cast, and direct the action. If we disregard Him and try to produce the drama ourselves, the story will have a tragic ending.

The worker (4:2b) As his sons grew older, Adam put them to work in the fields,and it became evident over the years that each boy had his own interests and skills. Cain became a farmer and Abel became a shepherd, the first of many shepherds found in the Bible, including Abraham, Isaac, Jacob and his sons, Moses, and David.

Adam certainly taught his sons why they worked: it was a part of God's creation mandate and they were colaborers with God (1:26–31). Work isn't a punishment from God because of sin, for Adam had work to do in the garden before he and his wife yielded to Satan's temptation. The biblical approach to work is that we are privileged to cooperate with God by using His creation gifts for the good of people and the glory of God. (See Col. 3:22–23; 1 Thess. 4:11–12; Eccl. 9:10.) Work in the will of God isn't a curse; it's a blessing. "Six days you shall labor and do all your work" (Ex. 20:9 nkjv) was as much a part of God's law for Israel as His command to rest on the Sabbath Day. The Bible has nothing good to say about idleness or about the idle people who expect others to provide for them (2 Thess. 3:6–15). Before He began His public ministry, Jesus labored as a carpenter (Mark 6:3), and when he wasn't traveling or preaching, the apostle Paul worked as a tentmaker (Acts 18:1–3).

That's what ruined Cain, the first human baby born on the stage of Planet Earth: He ignored God's script, "did his own thing," and made a mess out of it. Genesis 4 focuses the spotlight on Cain; he's mentioned thirteen times, and seven times Abel is identified as "his [Cain's] brother." As you consider Cain's life and some of the roles he played, you will better understand how important it is for us to know God and do His will.

The brother (4:1–2a) God commanded our first parents to "be fruitful, and multiply, and fill the earth" (1:28), and they obeyed this mandate (5:4). While it's true that the building of a family isn't the only purpose for marriage, and not every marriage is blessed with children, it's also true that children are a precious gift from God (33:5; 48:9; Ps. 127:3) and should be welcomed with joy. The Jewish people in the Old Testament and the Christians in the first century church would be appalled at today's abortion statistics and the philosophies of the people who produce them.

As Christians, we don't work simply to pay our bills and provide for our needs. We work because it's God's ordained way for us to serve Him and others and thereby glorify God in our lives (1 Cor. 10:31). We don't work just to make a living; we work to make a life, to develop our God-given abilities, and seek to increase the quality and quantity of our labor. Martin Luther told the dairymaids that they could milk cows to the glory of God, and Theodore Roosevelt said that "the best prize that life offers is the chance to work hard at work worth doing." Perhaps the boys asked their father why their work was so difficult, and Adam had to explain that God had cursed the ground because of his own disobedience. "In the sweat of your face you shall eat bread" was God's sentence (Gen. 3:17–19 nkjv), and there was no escape. But this question gave Adam the opportunity to remind his sons of God's promise of a Redeemer and a day when creation would be set free from the bondage of sin (v. 15).

The name "Cain" sounds like the Hebrew word for "acquired." Eve praised God for helping her through her first pregnancy. After all, this was a new experience for her and she had no doctor or obstetrical nurse to assist her. Her second pregnancy brought Abel into the world. His name means "breath" and is the word translated "vanity" at least thirty-eight times in Ecclesiastes. Cain's name reminds us that life comes from God, while Abel's name tells us that life is brief.

Genesis is a "family book" and has a good deal to say about brothers. Being the firstborn son, Cain was special, but because of his sin, he lost everything and Seth took his place (Gen. 4:25). Ishmael was Abraham's firstborn, but God bypassed him and chose Isaac. Esau was Isaac's firstborn son, but he was rejected for Jacob, and Jacob's firstborn son Reuben was replaced by Joseph's two sons (49:3–4; 1 Chron. 5:1–2). In fact, God even rearranged the birth order of Joseph's sons (Gen. 48:8–22). Throughout Old Testament history, God's sovereignty is displayed in His choices of those

The worshipper (4:3–7) Adam and Eve had learned to worship God during

Genesis 4 temptation and sin. This is what Paul meant when he wrote "neither give place to the devil" (Eph. 4:27). If we aren't careful, we can tempt ourselves and bring about our own ruin.

those wonderful days in the garden before sin had brought its curse to their lives and to the ground. Certainly they taught their children about the Lord and the importance of worshipping Him. Workers need to be worshippers or they may become idolaters, focusing on the gifts and not the Giver, and forgetting that God gives the power to work and gain wealth (Deut. 8:10–20).

The murderer (4:8–10) We can't separate our relationship with God from our relationship with our brothers and sisters. (That includes our natural brothers and sisters as well as our brothers and sisters in the Lord.) An unforgiving spirit, such as possessed Cain, hinders worship and destroys our fellowship with God and God's people (Matt. 5:21–26; 6:14–16). It's better that we interrupt our worship and get right with a brother than to pollute our sacrifice because we have a bad spirit within.

When God clothed Adam and Eve with the skins of animals (Gen. 3:21), perhaps He taught them about sacrifices and the shedding of blood, and they would have passed this truth along to their children. True worship is something we must learn from God Himself, for He alone has the right to lay down the rules for approaching Him and pleasing Him in worship.

God accepted Abel and his sacrifice, and perhaps indicated this by sending fire from heaven to consume the animals (Lev. 9:24; 1 Kings 18:38; 1 Chron. 28:26), but He rejected Cain and his sacrifice. Cain wasn't rejected because of his offering, but his offering was rejected because of Cain: his heart wasn't right with God. It was "by faith" that Abel offered a more acceptable sacrifice than Cain (Heb. 11:4), which means that he had faith in God and was right with God.

Murder (v. 8). Anger is a powerful emotion that can lead to violence and even murder. Jesus taught that anger in the heart is the moral equivalent of murder with the hands (Matt. 5:21–26). Every year angry drivers cause accidents that kill 28,000 people on the U.S. highways, and angry people who have been fired from their jobs have killed hundreds of innocent people. Had Cain heeded God's warning and accepted His gracious invitation (Gen. 4:7), he would never have become a murderer.

In later years, the law of Moses prescribed offerings of grain and fruit (Lev. 2; Deut. 26:1–11), so we have reason to believe that such sacrifices were acceptable from the beginning. But even had Cain brought animal sacrifices and shed their blood, they wouldn't have been accepted by God because of the state of Cain's heart. Abel brought the best that he had and truly sought to please God, but Cain didn't have that attitude of faith. "Behold, to obey is better than sacrifice, and to heed than the fat of rams" (1 Sam. 15:22; and see Isa. 1:11–13; Hos. 6:6; Mic. 6:6–8; Mark 12:28–34).

How soon after his worship was rejected did Cain entice his brother away from home and kill him? Was it on the same day, or did he brood over the matter a few days? He probably murdered his brother in his heart many times before he actually committed the deed. He was envious of his brother because of his relationship with God (1 John 3:12), and yet Cain was unwilling to get right with God. When we hate others, it's a sign we're not walking in the light (2:9–11) and that we don't have God's love in our hearts (3:10–16).

Lying (vv. 9–10). Cain was a child of the devil (1 John 3:12),2 which means he was a murderer and a liar (John 8:44). He lied to his brother when he enticed him to the place where he killed him. He lied to himself in thinking that he could do such an evil deed and get away with it. Cain even tried to lie to God and cover up his wicked deeds!3

The fact that people attend religious meetings and participate in church activities is no proof that they're true believers. It's possible to have "a form of godliness" but never experience its saving power (2 Tim. 3:5). "These people come near to me with their mouth and honor me with their lips, but their hearts are far from me" (Isa. 29:13; Matt. 15:8). The most costly sacrifices apart from the submission of the heart can never make the worshipper right before God (Ps. 51:16–17). "The way of Cain" (Jude 11) is the way of self-will and unbelief.

There's a definite parallel between God's dealings with Cain in Genesis 4 and His dealings with Adam and Eve in chapter 3. In both instances, the Lord asked questions, not to get information (for He knows everything) but to give the culprits opportunity to tell the truth and confess their sins. In both instances, the sinners were evasive and tried to cover up what they had done, but both times God brought their sins out into the light and they had to admit their guilt.

When God rejected his offering, Cain became very angry. (The Hebrew word implies that he was "burning with anger.") God spoke to him personally and tried to lead him back to the way of faith, but Cain resisted. It's just like the Lord to give us another opportunity to obey Him, and it's just like stubborn sinners to refuse His gracious help.

Adam and Eve had run to hide when they heard God's voice (v. 8), but God heard Abel's voice crying from the ground and Cain couldn't hide.4 The shedding of innocent blood pollutes the land (Num. 35:30–34), and that blood cries out for justice (Job 16:18; Isa. 26:21; Rev. 6:9–10).5 Adam and Eve were expelled from the garden, and Cain became a rejected wanderer in the earth.

The Lord warned Cain that temptation was like a fierce beast crouching at the door of his life, and he had better not open the door. It's dangerous to carry grudges and harbor bitter feelings in our hearts, because all of this can be used by Satan to lead us into

Genesis 4 in Holy Scripture as a warning to anybody who pretends to worship, plays with sin, and doesn't take temptation seriously. "The way of Cain" (Jude 11) is not the narrow way that leads to life (Matt. 7:13–14).

The more you think about Cain's sin, the more heinous it becomes. The murder wasn't motivated by sudden passion; it was carefully premeditated. Cain didn't kill a stranger in defense; he murdered his own brother out of envy and hatred. Furthermore, Cain did it after being at the altar to worship God and in spite of God's warning and promise. Finally, once the horrible deed was done, Cain took it all very lightly and tried to lie his way out of it.

The builder (4:16–24) God kept His Word and protected Cain as he wandered. One day he found a place that seemed right for him to settle down, and he decided to build a city. The earth wouldn't yield its strength to Cain's labor as a farmer, but Cain could labor and build on the earth and succeed. However, Cain never ceased to be a fugitive, for the name of the land where he settled means "wandering." His citizenship wasn't in heaven (Phil. 3:20–21), nor did he have any hope to reach the heavenly city (Heb. 11:9–16). The only heaven Cain knew was his city on earth.7

The wanderer (4:11–15) A vagabond has no home; a fugitive is running from home; a stranger is away from home; but a pilgrim is heading home. "I have set before you life and death, blessing and cursing; therefore, choose life" (Deut. 30:19). Cain made the wrong choice, and instead of being a pilgrim in life, he became a stranger and a fugitive, wandering the land.

Was Cain a married man before he wandered from Eden, or did he find a wife during his travels? Did he tell her he had murdered his brother? We don't know, but surely he had to explain the mark God had put on him. It was normal for Cain to seek a wife, for he not only wanted to build a city, but he also wanted to build a family. How else could his name be remembered but in his descendants? Cain didn't know that his name and foul deeds would be written in the Word of God for everybody to read.

God's curse (v. 12). Jehovah had cursed the serpent (3:14) and the ground (v. 17), but He had not cursed Adam and Eve. However, He did curse their son Cain, who was a child of the devil (the serpent). Cain had defiled the ground with his brother's blood, and now the ground wouldn't work for him. If Adam toiled and struggled day after day, he would get a harvest (vv. 17–19), but for Cain, there would never be fruit from his labors. So, he couldn't continue as a farmer. All he could do was wander from place to place and eke out a living.

Cain's wife bore him a son whom he named Enoch, which is related to the Hebrew word for "consecrated." Cain named his city after his son, but we aren't told to whom or to what the city was consecrated. Six generations of Cain's descendants are named (Gen. 4:17–22), some of whom were famous.

Cain's regrets (vv. 13–14). Cain never repented of his sins; his words reveal only remorse and regret. He didn't say, "My guilt is more than I can bear." He was concerned only with his punishment, not with his character. If he wandered from place to place, he would be in danger, but if he stayed in one place, he would starve. The earth had turned against him, God had turned against him,6 and people would turn against him. Anybody Cain met would be a relative who might want to avenge Abel's murder. What could he do?

Lamech was the first bigamist; he was also a boastful man and a killer. Why or how the young man wounded him, we don't know; but why should a young man be killed because he caused a wound? Lamech's mentioning of Cain's protection (v. 24) indicates that Cain's story was passed from generation to generation. It also suggests that Lamech thought that God's protection extended to him as well. If God would avenge a murderer like Cain, then surely He would avenge Lamech for "protecting himself." Note that Lamech wants God's protection, but he doesn't mention God's name.

By hating and murdering his brother and refusing to repent, Cain created for himself an intolerable life. He opened the door to temptation (4:7) and closed the door on his family, God, and his future. No matter where he lived or what he did, Cain would always be a restless man for whom there was no remedy.

The people in the city of Enoch had varied occupations. Some followed Jabal and took care of livestock (v. 20). Others learned from Jabal's brother Jubal and devoted themselves to making and playing musical instruments (v. 21). The followers of Tubal-Cain were metalworkers (v. 22), which suggests the manufacture of farm implements, building tools, and personal weapons. Cain lived in a society that was rich in culture as well as in industry and food production. In the city of Enoch, they had everything but God.

God's mercy (v. 15). God did a strange thing: He put a mark on Cain that would protect him from the assaults of people who wanted to kill him. We don't know what this mark was or why people would recognize it as God's protective seal, but it worked. This was purely an act of mercy on God's part.

Why would God allow a diabolical murderer like Cain to go free? In His mercy, God doesn't give us what we do deserve, and in His grace, He gives us what we don't deserve. That's the nature of God. God spared Cain's life, but that wasn't the end of the story. Eventually Cain died and "after this the judgment" (Heb. 9:27). The entire civilization that he built was destroyed in the flood, and the record of his life is left

When you put Cain's family tree next to that of Seth (chap. 5), you can't help but notice the similarity in names. You have Enoch and Enosh (v. 6) and Enoch (v. 18), Mehujael and Mahalael (v. 12), Methushael

Genesis 4—5

(Gen. 5:4). Sin had not yet taken its toll in the human body or in the natural world, so people lived longer and probably were more prolific. 7 We must not imagine that Cain's "city" was like our modern cities. It was a settlement of people for mutual help and protection. Some would live in tents and others in more permanent dwellings, and there might be a wall to protect them.

and Methuselah (v. 21), and Lamech and Lamech (v. 25). Cain's Lamech has three sons (Jabal, Jubal, and Tubal-Cain), and Noah has three sons (Shem, Ham, and Japheth).

What does this similarity in names mean? Perhaps it's God's way of telling us that the godless line of Cain (which is still with us) does its best to imitate the godly line of Seth. After all, Satan is the counterfeiter. He can imitate the names of the true believers, but he can't produce the believers. There's an Enoch in both genealogies, but Cain's Enoch didn't walk with God and one day disappear and go to heaven (v. 24) ! "What's in a name?" Nothing, if you don't know and belong to the Lord!

CHAPTER SEVEN Genesis 4:25—6:8 WHEN THE OUTLOOK IS BLEAK, TRY THE UPLOOK S

But the tragedy is that these two lines—the ungodly line of Cain and the godly line of Seth—came together and merged (6:1–2). The wall of separation came down, and this eventually created the wicked society whose sins brought on the judgment of the flood. Lamech's brand of violence spread (vv. 5, 11–12), and by the time of the flood, only eight people believed God's warning and acted upon it by faith. The rest were destroyed.

in had entered the human race, and it didn't take long for the corruption it spawned to spread and defile God's creation. Like a cancerous tumor, evil infected civilization and brought death wherever it went. God's vice-regents on earth, created in God's image, couldn't manage their own lives let alone God's creation, and things began to fall apart.

Cain's family tree ends with the family of Lamech (4:19–24), an arrogant murderer whose three sons manufactured things for this world. Seth's line ends with Noah ("rest") whose three sons gave the world a new beginning after the flood. The world of that day probably admired Cain's achievements; God wiped them off the face of the earth.

This section of Genesis covers over 1,500 years of human history, years that are overshadowed by sin and sorrow. But when the night is the darkest, the stars shine the brightest, and when the outlook is grim, the uplook is encouraging. Thirteen different people are named in this section, and four of them stand out because they're associated with something special that God did to encourage His people. Those four were Seth, Enosh, Enoch, and Noah.

"And the world is passing away, and the lust of it; but he who does the will of God abides forever" (1 John 2:17 nkjv).

Seth—a new beginning from God (4:25; 5:1–5) The only ray of hope in that dark day was God's promise that a Redeemer would one day be born of the woman and conquer the serpent (3:15). But Abel was dead, so he couldn't beget a child, and Cain, the unbelieving murderer, had wandered off and built a city in the Land of Nod, east of Eden. Would God's promise be fulfilled? How could it be fulfilled?

Notes

1 As You Like It, Act 2, scene 7, line 139. 2 It's often been said that if you aren't a child of God, you're automatically a child of the devil, but I question that evangelical cliché. Ephesians 2:1–3 teaches that we're born by nature the "children of wrath," and that by choice we become the "children of disobedience." If we reject Christ's righteousness and depend on our own self-righteousness, then we become "children of the devil." See the discussion of Genesis 3:15 in chapter 5, section 5. 3 You find this sequence in 1 John 1:6, 8, and 10. 4 Righteous Abel (Matt. 23:35) speaks to God's people today both by his sacrifices (Heb. 11:4) and by his shed blood (Heb. 12:24). In the latter passage, the writer contrasts the blood of Christ and the blood of Abel. The blood of Abel speaks from the earth, but Christ's blood speaks from heaven. Abel's blood cries out for justice, but Christ's blood speaks of justice satisfied on the cross. Abel's blood declared Cain's guilt and made him a wanderer, but Christ's blood speaks of grace and forgiveness and reconciles believing sinners to God. 5 The plaque outside "The Chamber of Destruction" holocaust museum on Mount Zion in Jerusalem reads, "Listen! Your brother's blood cries out!" 6 We don't know how many people were alive on earth at this time, although we're told that Adam "begat sons and daughters"

God is sovereign in all things and His plans aren't frustrated by the foolish and sinful ways of mankind. Because He is the sovereign God, He "works all things according to the counsel of His will" (Eph. 1:11 nkjv). "But our God is in heaven; He does whatever He pleases" (Ps. 115:3 nkjv). The Lord enabled Eve to conceive and bear a son whom she named Seth ("granted") because God had appointed him to replace Abel.

Genesis 5 is the first genealogy in Scripture and introduces "the book of the generations of Adam" (v. 1). Ten generations are listed here, from Adam to Noah, just as ten generations are listed from Shem to Abraham in "the generations of Shem" (11:10–26).1 Eight times in Genesis 5 you find the melancholy phrase "and he died," for death was now reigning over mankind because of Adam's sin (Rom. 5:12–17, 21).

Genesis 5 the city from destruction (Gen. 18:16ff.), and Jesus said that He was present if only two or three were gathered in His name (Matt. 18:20). Jesus sent the Holy Spirit at Pentecost to empower 120 believers, and Paul evangelized the Roman Empire with a small team of men and women who were wholly devoted to the Lord. God has always looked to the remnant to pray, trust Him, and get the work done.

Sin and death still reign today, but through Jesus Christ we can "reign in life" (vv. 17, 21).

In Bible history, very often the birth of a baby has made the difference between defeat and victory for God's people. During the Jews' difficult years in Egypt, Moses was born and became the liberator of his people (Ex. 2:1–10). When the lamp of prophecy was burning very low, Samuel was born to bring Israel back to God's Word (1 Sam. 1–3), and when the kingdom was disintegrating under Saul, God sent a son to Jesse whom he named David, the man God had chosen to be the next king (Ruth 4:18–22; 1 Sam. 16). At a very low point in Jewish history, by the grace of God, one little boy continued the messianic line from David (2 Kings 11:1–3). In spite of Satan's attacks and the disobedience of His people, God was faithful to work so that His promise of a Redeemer would be fulfilled.

So, when the work of the Lord looks like it's failing, and you feel like you're the only one left to serve God, remember Enosh and the godly remnant in his day that called on the Lord. "For nothing restrains the Lord from saving by many or by few" (1 Sam. 14:6 nkjv).

Enoch—walking with God (5:12–27) People like Kenan, Mahalalel, and Jared may not seem important to God's great story of salvation, but they are important,for they were "living links" in the great generational chain that reached from Seth to the birth of Jesus Christ. God's promise in Genesis 3:15 could never have been fulfilled were it not for the faithfulness of many undistinguished people who to us are only strange names in an ancient genealogy.

Knowing this should encourage God's people as they see the world turning more and more toward sin and rebellion. God is sovereign and He will accomplish His purposes.

Enosh—calling on God (4:26; 5:6–11) Seth was 105 years old when his son Enosh was born (5:6). "Enosh" means "man" and comes from a Hebrew word that means "frail, weak." It's the word for man that emphasizes how fragile and weak we really are in ourselves.

When Enoch was sixty-five years old, his wife gave birth to a son whom they named Methuselah ("man of the dart"). This was a turning-point in Enoch's life, because he then began to walk with the Lord (5:22, 24; see 6:9). Did the responsibility of raising a son in such a godless world so challenge Enoch that he knew he needed the Lord's help? Or when the baby was born, did God give Enoch insight into the future so that he knew the flood was coming? We don't know, but we do know that the arrival of this baby changed Enoch's life.

A remarkable thing is recorded in connection with the birth of this boy: at that time, people began to gather together to worship God, proclaim His name, and pray.2 There was a revival of public worship and believing prayer as the descendants of Seth met together in the name of the Lord. While the worldly Cainites were boasting of their strength and valor (4:23–24), the godly Sethites were giving glory to the name of the Lord.

The meaning of Methuselah's name isn't significant, but his long life of 969 years is significant. In the year that Methuselah died, the flood came!3 Perhaps the Lord told Enoch this news after the baby was born, and it so gripped his heart that he began to walk with God and do God's will. "Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness" (2 Peter 3:11 nkjv). The fact that Jesus is coming again to judge the world ought to motivate God's people to lives of holiness and obedient service (1 John 2:28—3:3).

Throughout sacred history, it has been the godly remnant that has kept the work of the Lord going in this world. Time after time, the nation of Israel drifted into idolatry and spiritual lethargy, but a believing remnant was raised up to keep the light burning. These courageous people cried out to God for deliverance, and He heard them and answered their prayers.

After the flood, Noah's small family was the remnant God used to people the earth. The prophet Elijah thought he was alone in serving Jehovah, but 7,000 people in the land re-mained faithful to the Lord (1 Kings 19:9–18). Whoever wrote Psalm 119 was part of a faithful remnant (v. 63), and the prophets wrote about the believing remnant in their day (Isa. 10:20–23; 37:31–32; Jer. 11:23; Mic. 4:7; Mal. 3:16). Isaiah named one of his sons "a remnant shall return" (Isa. 7:3), and a remnant did return to their land after the Babylonian captivity. God used them to rebuild the temple and the city of Jerusalem and to restore the Jewish nation as a political entity.

The sobering phrase "and he died" isn't used of Enoch, because Enoch is one of two men in Scripture who never died. Both Enoch and Elijah were taken to heaven alive (2 Kings 2:1–11). Some students see in Enoch's pre-flood "rapture" a picture of the church being taken to heaven before God sends tribulation on the earth (1 Thess. 4:13—5:11).

It was "by faith" that Enoch was taken to heaven (Heb. 11:5). He believed God, walked with God, and went to be with God, which is an example for all of us to follow. Imagine how difficult it must have been to walk with God during those years before the flood, when vice and violence were prevalent and only a remnant of people believed God (Gen. 6:5). But Enoch's life of faith wasn't a private thing, for he boldly

How many people does God need to get a job done? Ten righteous people in Sodom could have saved

Genesis 5—6 pagans around them, but their warnings weren't heeded, and the nation experienced shameful defeat at the hands of their enemies.

announced that God would come to judge the world's sins (Jude 14–15). In his day, the judgment of the flood did come, but the judgment Enoch was announcing will occur when Jesus Christ returns, leading the armies of heaven and condemning Satan and his hosts (Rev. 19:11ff.). Enoch's life and witness remind us that it's possible to be faithful to God in the midst of "a crooked and perverse generation" (Phil. 2:15). No matter how dark the day or how bad the news, we have the promise of our Lord's return to encourage us and motivate us to be godly. One day sin will be judged and God's people will be rewarded for their faithfulness, so we have every reason to be encouraged as we walk with God.

What was Satan's plan for defeating God's people in Noah's day? To entice the godly line of Seth ("the sons of God") to mix with the ungodly line of Cain ("the daughters of men") and thus abandon their devotion to the Lord. It was the same temptation that Christians face today: be friendly with the world (James 4:4), love the world (1 John 2:15–17), and conform to the world (Rom. 12:2), rather than be separated from the world (2 Cor. 6:14–7:1). Of course, this could lead to being "condemned with the world" (1 Cor. 11:32). Lot is an example of this danger (Gen. 13; 19).

Some interpreters view 6:1–7 as an invasion of fallen angels who cohabited with women and produced a race of giants.4 But as interesting as the theory is, it creates more problems than it solves, not the least of which is the union of sexless spirit beings with flesh and blood humans. Even if such unions did occur, could there be offspring and why would they be giants? And how did these "giants" (Nephilim, "fallen ones") survive the flood (v. 4; Num. 13:31–33), or was there a second invasion of fallen angels after the flood?

Noah—rest and comfort from God (5:28—6:8) Though they bore the same name, Lamech in the line of Seth was radically different from Lamech in the line of Cain (4:18–24). Seth's Lamech fathered a son, Noah, who walked with God (6:9) and was used of God to save the human race and continue the messianic promise. Cain's Lamech murdered a young man who had wounded him and then boasted to his wives about his evil deed.

The term "sons of God" does refer to angels in Job 1:6; 2:1; 38:7, but these are unfallen angels faithfully serving God.5 Even if fallen angels could make themselves appear in human bodies, why would they want to marry women and settle down on earth? Certainly their wives and neighbors would detect something different about them and this would create problems. Furthermore, the emphasis in Genesis 6 is on the sin of man and not the rebellion of angels. The word "man" is used nine times in verses 1–7, and God states clearly that the judgment was coming because of what humans had done. "And God saw that the wickedness of man was great in the earth" (v. 5).

Hope (5:28–32). Lamech's great concern was that mankind find comfort and rest in the midst of a wicked world where it was necessary to toil and sweat just to stay alive. Life was difficult, and the only hope that true believers had was the coming of the promised Redeemer. Lamech named his son Noah, which sounds like the Hebrew word for "comfort." His prayer was that his son would somehow bring to the world the rest and comfort that people so sorely needed. Centuries later, weary people would hear the voice of Jesus say, "Come to Me, all you who labor and are heavy laden, and I will give you rest" (Matt. 11:28 nkjv).

Lamech was 682 years old and Noah 500 years old when Noah's son Japheth was born. The listing in Genesis 5:32 is not the sons' birth order, because Ham was Noah's youngest son (9:20–24) and Japheth his eldest (10:21). The birth order would be Japheth, Shem, and Ham.

III. NOAH AND HIS FAMILY (6:1—11:9) A.The flood—6—7

The 120-year limit expressed in verse 3 probably refers to the years until the flood would come. God is longsuffering with lost sinners, but there comes a time when judgment must fall. During that "day of grace," Noah prepared the ark and gave witness that judgment was coming (2 Peter 2:5), the same message Enoch had given during his lifetime (Jude 14–15). God gave His message in the mouth of two witnesses, but the people wouldn't listen.

Compromise (6:1–7). After chapter 3, Satan isn't mentioned by name in Genesis, but he and his demonic hosts are at work doing their utmost to keep the promised Redeemer from being born. This was Satan's purpose throughout all of Old Testament history. After all, he didn't want to have his head crushed by the Savior (3:15)! God had declared war on Satan and the deceiver intended to fight back.

The word "giants" in Genesis 6:4 (kjv) is a translation of the Hebrew word nephilim which means "fallen ones." Some who follow the "angel theory" of chapter 6 make the nephilim the fallen angels whose children became great leaders. As we've already seen, if these nephilim were angels with human bodies, then they either survived the flood (because the Hebrew spies saw them in Canaan; Num. 13:31–33), or there was a second invasion of "fallen angels" after the flood. Both ideas seem incredible.

One of Satan's most successful devices is compromise. If he can delude God's people into abandoning their privileged position of separation from sin and communion with God, then he can corrupt them and lead them into sin. He did this to Israel in the land of Moab (Num. 25; Ps. 106:28–31) and also after they had conquered the land of Canaan (Judg. 2; Ps. 106:34–48). The prophets warned the Jewish people not to compromise with the idolatrous worship of the

The most likely interpretation of Genesis 6:4 is that God saw the people of that day as "fallen ones," while men saw these people as mighty leaders. Even today,

Genesis 6 much of what is admired by the world is rejected by the Lord (Luke 16:15). When the Sethites compromised by mingling with the Cainites, they fell from God's blessing. God was grieved that they married godless Cainites, choosing wives as they pleased without considering God's will (Gen. 6:2). In doing this, they endangered the fulfillment of the 3:15 promise, for how could God bring a Redeemer into the world through an unholy people? The people of that day "married and were given in marriage" (Matt. 24:37–39) and thought nothing of the warning that Enoch and Noah gave about the coming judgment. Human history was now at the place where only Noah and his family—eight people—believed God and obeyed His Word. God's Spirit was striving with lost people, but they resisted the call of God, and God was grieved at what man was doing.6 also Ruth 4:18–22.) Furthermore, ancient Semitic peoples used the term "father" to refer to any male ancestor. 2 The Hebrew word translated "call upon" carries the meaning of praying in God's name and also proclaiming His name in worship. The sentence can also be translated "men began to call themselves by the name of the Lord." All three meanings are probably true: the believing remnant met to praise God and pray to Him for help, and in time, they identified themselves as those who bore His name. 3 When you add up the ages of Methuselah, Lamech, and Noah when their eldest sons were born (187 + 182 + 500), plus the 100 years between 5:32 and 7:11, you get a total of 969 years. 4 See Earth's Earliest Ages, by G.H. Pember (Revell) and the writings of E.W. Bullinger, especially The Companion Bible (The Lamp Press) and How to Enjoy the Bible (London: Eyre and Spottiswoode, 1928). James M. Gray also espouses the "angel" theory in his Christian Worker's Commentary (Kregel reprint). For an able refutation of the "angel theory," see Studies in Problem Texts by J. Sidlow Baxter (Zondervan). The theory is the result of juggling some puzzling passages (Jude 6–7; 1 Peter 3:19–20; 2 Peter 2:4–9) and overlooking some basic principles of hermeneutics. 5 "Sons [children] of God" can also refer to humans. See Deuteronomy 14:1; Psalm 82:6; Isaiah 43:6; Hosea 11:1. 6 God the Father was grieved at man's sin on the earth (Gen. 6:6); God the Son was grieved by the hardness of heart of religious people (Mark 3:5); and God the Spirit can be grieved by the sins of the saints (Eph. 4:38).

Read Romans 1:17ff. for a description of what civilization was like in those days. Man's wickedness was great, every imagination of all his thoughts was only evil continually, so it was no surprise that God chose to send judgment.

Grace (v. 8). The only way people can be saved from God's wrath is through God's grace (Eph. 2:8–9), but grace isn't God's reward for a good life: it's God's response to saving faith. "By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household" (Heb. 11:7 nkjv). True faith involves the whole of the inner person: the mind understands God's warning, the heart fears for what is coming, and the will acts in obedience to God's Word.

CHAPTER EIGHT Genesis 6:9—7:24 ONE MAN'S FAITH, ONE MAN'S FAMILY E

To understand God's truth but not act upon it is not biblical faith; it's only intellectual assent to religious truth. To be emotionally aroused without comprehending God's message isn't faith, because true faith is based on an understanding of the truth (Matt. 13:18–23). To have the mind enlightened and the heart stirred but not act in obedience to the message is not faith, for "faith without works is dead" (James 2:14–26). The mind, heart, and will are all involved in true biblical faith.

xcept for the increase in violence and crime, the times were pretty good. People were "eating and drinking, marrying and giving in marriage" (Matt. 24:38), and life was going on as usual. When friends met at the market or at wedding feasts, they laughed about Noah and his family ("Imagine building that big boat on dry land!") or discussed Methuselah, the world's oldest man ("He'll die one of these days, mark my word!"), or talked about Enoch, the man who suddenly disappeared ("Strangest thing I ever heard!").

Everybody who has ever been saved from sin has been saved "by grace, through faith," and this includes the Old Testament worthies listed in Hebrews 11. Nobody was ever saved by bringing a sacrifice (Heb. 10:1–4; Ps. 51:16–17), by keeping the law (Gal. 2:16), or by doing good works (Rom. 4:5). Salvation is a gracious gift that can be rejected or received by faith. Like Noah, we must all "find grace in the eyes of the Lord" (Gen. 6:8).

Methuselah was Noah's grandfather, and Noah knew that when he died, nothing stood in the way of God's judgment falling on a wicked world. For over a century, Noah had been warning people about the coming judgment, but only his own family had believed him and trusted the Lord.

Notes

Then Methuselah died and things began to happen. One day, Noah and his family entered their "boat" and the rains came. ("It can't go on forever," people said. "It'll stop one of these days.") But it rained for forty days and forty nights, and subterranean explosions discharged more water on the earth. Even after the rain

1 Some Old Testament scholars warn us against building too strong a case for biblical chronology solely on the basis of the lists found in Genesis 5, 10, and 11. Comparison with other genealogies in Scripture indicates that these lists may not be complete. The fact that the genealogies in Genesis 5 and 11 both have ten generations suggests an artificial pattern. (See

Genesis 6 judgment. Enoch modeled a godly way of life for Methuselah. Methuselah must have passed it along to his son Lamech who shared it with his son Noah. How wonderful it is when generation after generation in one family is faithful to the Lord, especially at a time in history when violence and corruption are the normal way of life.

stopped, the water continued to rise, and within five months, the whole earth was under water and everything that breathed was dead. Everything, that is, except Noah and his family, the eight people everybody laughed at.

What kind of a person was Noah? He was the kind of person you and I should be and can be as we live in our world today.

The life of faith and obedience is compared to a "walk" because this life begins with one step: trusting Jesus Christ as Lord and Savior. This step of faith leads to a daily walk, a step at a time, as the Lord directs us. He commands us to "walk in love" (Eph. 5:2), "walk as children of light" (v. 8), "walk in the Spirit" (Gal. 5:16, 25), and "walk circumspectly [carefully]" (Eph. 5:15). A step at a time, a day at a time, we walk with the Lord, and He guides us into His will and blesses us with His wisdom and strength.

A believing man who walked with God (6:9–13) "But Noah found grace in the eyes of the Lord" (v. 8) introduces the third of the "generation" statements in Genesis: "These are the generations of Noah" (v. 9). Noah wasn't a minor character in the story of redemption; he's mentioned fifty times in nine different books of the Bible.

Noah was a righteous man (v. 9; 7:1). This is the first time the word "righteous" is used in the Bible, but Noah's righteousness is also mentioned in other places (Ezek. 14:14, 20; Heb. 11:7; 2 Peter 2:5). Noah's righteousness didn't come from his good works; his good works came because of his righteousness. Like Abraham, his righteousness was God's gift in response to his personal faith. Both Abraham and Noah believed God's Word "and it was counted to [them] for righteousness" (Gen. 15:6; see Heb. 11:7; Rom. 4:9ff.; Gal. 3:1ff.). The only righteousness God will accept is the righteousness of Jesus Christ, His Son (2 Cor. 5:21), and the only way people can receive that righteousness is by admitting their sins and trusting Jesus Christ to save them (Rom. 3:19–30; Gal. 2:16). Noah must have learned this important truth from his father Lamech (Gen. 5:28–29), who learned it from his father Methuselah, who learned it from his father Enoch. How important it is to teach our children and grandchildren how to trust the Lord!

Noah was an obedient man (Gen. 6:22; 7:5, 16). One of the major messages in Scripture is that we must not only hear God's Word but we must also obey it (James 1:22–25). Because Noah was obedient to the Lord, his "house" wasn't destroyed when the storm came (Matt. 7:24–27). It wasn't easy for Noah and his family to obey the Lord, because the rest of the population was disobeying God and rebelling against His will. According to Enoch, they were ungodly people committing ungodly deeds in ungodly ways and speaking ungodly words against the Lord God (Jude 15).

Whether it has to do with sexual abstinence, using alcohol and drugs, or joining gangs and breaking the law, we hear a great deal today about "peer pressure." It's the excuse for all kinds of illegal and immoral behavior, from cheating on your income tax to cheating on your spouse. But anybody who has ever developed godly character has had to fight against peer pressure, including Noah and his family, Abraham and his family, Moses in Egypt (Heb. 11:24–26), and Daniel and his friends in Babylon (Dan. 1). Resisting peer pressure means not only saying a determined no to people but also a dedicated yes to the Lord (Rom. 12:1–2). Most people know that Noah built an ark. What they may not know is that he also built a godly character and a godly family. Had it not been for Noah's godly family, Abraham wouldn't have been born, and without Abraham, would there have been a Jewish nation, the Bible, and the Savior?

Noah was a blameless man (v. 9). If "righteous" describes Noah's standing before God, then "blameless" describes his conduct before people. "Blameless" doesn't mean "sinless," because nobody but Jesus Christ ever lived a sinless life on this earth (1 Peter 2:21–22). The word means "having integrity, whole, unblemished." It was used to describe the animals acceptable to God for sacrifice (Ex. 12:5; Lev. 1:3, 10). Noah's conduct was such that his neighbors couldn't find fault with him (Phil. 2:12–16).

The person who is right before God through faith in Christ ought to lead a life that is right before people, for "faith without works is dead" (James 2:14ff.). Paul warned about "unruly and vain talkers and deceivers … who profess that they know God, but in works they deny him" (Titus 1:10, 16). Noah wasn't that kind of person.

A faithful man who worked for God (6:14–22) "The secret of the Lord is with them that fear him; and he will show them his covenant" (Ps. 25:15). When you walk with God, He speaks to you through His Word and tells you what you need to know and to do. Christians are more than just servants who do His will; we're also His friends who know His plans (John 15:14–15). God's plan involved three responsibilities for Noah and his family.

Noah was a man who walked with God (Gen. 6:9). His great-grandfather Enoch had "walked with God" and was suddenly taken to heaven and rescued from the impending judgment of the flood (5:24). Noah walked with God and was taken safely through the

Building an ark (vv. 14–17). God told Noah what his task was: to build a wooden vessel that would sur-

Genesis 6—7 whom would be used for sacrifices (8:20; 9:3). Noah and his family not only learned about the faithfulness of God, but they also saw the sovereignty of God in action.

vive the waters of the flood and keep Noah and his family safe. If the cubit mentioned was the standard cubit of eighteen inches, then the vessel was 450 feet long, seventy-five feet wide, and forty-five feet high. It had three decks, one door, and a series of small windows eighteen inches high right under the roof, providing light and ventilation. The three decks were divided into compartments (Gen. 6:14) where the various animals would be kept and where Noah and his family would live.

In His sovereign power, God brought the animals to Noah and his sons and controlled them so that they did His bidding. However, this magnificent demonstration of God's power didn't touch the hearts of his neighbors, and they perished in the flood. The birds, beasts, and creeping things knew their Creator's voice and obeyed Him, but people made in the image of God refused to heed God's call. Centuries later, God would say through His servant Isaiah, "The ox knows his master, the donkey his owner's manger, but Israel does not know, my people do not understand" (Isa. 1:3 niv).

This vessel was designed for flotation, not navigation. It was a huge wooden box that could float on the water and keep the contents safe and dry. Dr. Henry Morris calculated that the ark was large enough to hold the contents of over 500 livestock railroad cars, providing space for about 125,000 animals. Of course, many of the animals would be very small and not need much space, and when it came to the large animals, Noah no doubt collected younger and smaller representatives.1 There was plenty of room in the vessel for food for both humans and animals (v. 21), and the insects and creeping things would have no problem finding places to live on the ark.

During all of this important activity, Noah was serving the Lord and bearing witness to a sinful world. For 120 years (Gen. 6:3), God was longsuffering toward careless and rebellious sinners, but they ignored His message and lost their opportunity for salvation.

A secure man who waited on God (7:1–24) "Do not be like the horse or like the mule," God counsels in Psalm 32:9, and Noah obeyed that counsel. The horse sometimes wants to rush ahead impetuously, and the mule wants to drag its feet and stubbornly stay back; but Noah walked with God and worked for God and let God arrange the schedule.

Trusting God's covenant (v. 18). This is the first use of the word "covenant" in the Bible. The word appears often in Scripture because the covenant concept is an important part of God's great plan of redemption. (God would explain His covenant to Noah after he left the ark; 8:20–9:17.) A covenant is an agreement that involves obligations and benefits for the parties involved. In some of the covenants, God alone is the "covenant party" and makes unconditional promises to His people. But there were also covenants that required His people to fulfill certain conditions before God could bless them.

A week of waiting (vv. 1–10). Since the rains started on the seventeenth day of the second month (Gen. 7:11), it was on the tenth day of the second month that Noah and his family moved into the ark at God's instruction (v. 1). During that final week before the flood, they finished gathering the animals and putting in their supplies. They followed the Lord's instructions, trusted His covenant promise, and knew that there was nothing to fear.

God's words in 6:13–21 were addressed specifically to Noah, but God also included Noah's family in the covenant (v. 18). Noah didn't become a father until he was 500 years old (5:32), and he entered the ark when he was 600 (7:6); so his three sons were still "young" as far as pre-flood ages were concerned. Ham was the youngest son (9:24) and Japheth was the eldest (10:21), and all three boys were married (7:13).2

David watched a thunderstorm one day and from that experience wrote a hymn (Ps. 29) telling how he had seen and heard God in that storm. As he pondered what happened, David thought about history's most famous storm in the time of Noah, and he wrote, "The Lord sat enthroned at the flood, and the Lord sits as King forever" (v. 10 nkjv). The sweeping rain, the echoing thunder, and the flashing lightning reminded David of the sovereignty of God. No matter how great the storms of life may be, God is still on the throne causing everything to work together for good. That's why David ended his hymn with, "The Lord will give strength to His people; the Lord will bless His people with peace" (v. 11 nkjv).

The fact that God had covenanted to care for Noah and his family gave them the peace and confidence they needed as they prepared the ark and then lived in it for over a year. God is faithful to keep His promises, and as God's covenant people, the eight believers had nothing to fear.

Gathering the animals (vv. 19–22). God not only wanted humans to be preserved from destruction but also every kind of creature that would be drowned by the waters of the flood. But how was Noah to gather such a large number of animals, birds, and creeping things? God would cause these creatures to come to Noah (v. 20; 7:8, 15), and Noah would take them into the ark (6:19). This included not only pairs of unclean animals who would be able to reproduce after the flood, but also seven pairs of clean animals, some of

At the end of that final week of preparation, Noah and his family obeyed God's command and entered the ark, and God shut the door and made it safe (Gen. 7:16). They didn't know how long they would live in the ark, but the Lord knew, and that's really all that mattered. "My times are in Your hands" (Ps. 31:15 nkjv). One year and ten days later, the same God

Genesis 7 ple. In July and August, the Yellow, Yangtze, and Hai rivers flooded nine provinces in China and left 2,000 people dead. If Noah's flood was a local event like these floods, then God's promise and the covenant sign of the rainbow mean nothing.

opened the door and invited them to come out to live on His freshly cleansed earth (Gen. 8:16).

The day of reckoning (7:11–24). The flood was God's judgment of a wicked world. God opened the floodgates of heaven so that torrential rains came down, and "all the springs of the great deep burst forth" (v. 11 niv), so that even the highest mountains were covered by water (v. 20). God had waited for over a century for sinners to repent, and now it was too late. "Seek the Lord while he may be found, call upon him while he is near" (Isa. 55:6).

The plain reading of the text convinces us that the flood was a universal judgment because "all flesh had corrupted his [God's] way upon the earth" (6:12). We don't know how far civilization had spread over the planet, but wherever humans went, there was sin that had to be judged. The flood bears witness to universal sin and universal judgment.

The rain stopped after forty days, which would be on the twenty-seventh day of the third month (Gen. 7:12). However, the water continued to rise for another 110 days and reached its peak after 150 days (v. 24). At that time, the ark rested on a mountain peak of Ararat (8:4). It would take 150 days for the water to recede (v. 3), which takes us to the twelfth month, the seventeenth day. Two months and ten days later, Noah and his family left the ark and set the animals free (v. 14). From the day that God shut them in, they had been in the ark a year and ten days.

Both Jesus and Peter used the flood to illustrate future events that will involve the whole world: the return of Christ (Matt. 24:37–39; Luke 17:26–27) and the worldwide judgment of fire (2 Peter 3:3–7). If the flood was only local, these analogies are false and misleading. Peter also wrote that God did not spare "the ancient world" (nkjv) when He sent the flood, which implies much more territory than a limited area.

A patient family. In spite of the devastation on the outside, Noah and his family and the animals were secure inside the ark. No matter how they felt, or how much the ark was tossed on the waters, they were safe in God's will. Patiently they waited for God to complete His work and put them back on the earth. Noah and his family spent one year and seventeen days in the ark, and even though they had daily chores to do, that's a long time to be in one place. But it is "through faith and patience" that we inherit God's promised blessings (Heb. 6:12; 10:36), and Noah was willing to wait on the Lord.

A universal judgment. In recent years, people who want to accommodate Scripture to the views of modern science have opted for a flood that was "limited" and not universal. They suggest that the writer of Genesis used "the language of appearance" and described only what he could see.

There are problems with both views, but the "limited" interpretation seems to be the weaker of the two.3 The clear language of the text seems to state that God was bringing a universal judgment. God said He would destroy humans and beasts "from the face of the earth" (6:7),4 and that "every living thing" would be destroyed (7:4, 21–23; 8:21). If the mountains were covered to such a height that the ark could float over the Ararat range and eventually settle down on a peak, then the entire planet must have been completely immersed (7:18–20). A person reading Genesis 6—9 for the first time would conclude that the flood was universal.

Peter saw in Noah's experience a picture of salvation through faith in Jesus Christ (1 Peter 3:18–22). The earth in Noah's day was immersed in water, but the ark floated above the water and brought Noah and his family to the place of safety. This was, to Peter, a picture of baptism: death, burial, and resurrection. The earth was "dead" and "buried" because of the water, but the ark rose up ("resurrection") to bring the family through safely.6 Jesus died, was buried, and arose again, and through His finished work, we have salvation from sin. Peter makes it clear that the water of baptism doesn't wash away sin. It's our obedience to the Lord's command to be baptized (Matt. 28:19–20) that cleanses the conscience so that we are right before God.

But if the flood was not universal, why did God give the rainbow as a universal sign of His covenant? (9:11–15) Why would people in a local area need such a sign? Furthermore, if the flood was a local event, why did God tell Noah to build such a big vessel for saving his family and the animals? Noah certainly had enough time to gather together his family and the animals in that area and lead them to a place where the flood wouldn't reach them.5

The British expositor Alexander Maclaren said:

For a hundred and twenty years the wits laughed, and the "common-sense" people wondered, and the patient saint went on hammering and pitching at his ark. But one morning it began to rain; and by degrees, somehow, Noah did not seem quite such a fool. The jests would look rather different when the water was up to the knees of the jesters; and their sarcasms would stick in their throats as they drowned.

God promised that He would never send another flood like the one He sent in Noah's day (vv. 8–17). But if the flood was only a local event, God didn't keep His promise! Over the centuries, there have been numerous local floods, some of which brought death and devastation to localities. In 1996 alone, massive flooding in Afghanistan in April left 3,000 people homeless; and in July, flooding in Northern Bangladesh destroyed the homes of over 2 million peo-

Genesis 7—8 rest after tribulation. The chapter records the end of a storm and the beginning of new life and hope for God's people and God's creation. Just consider what God does in Genesis 8 and take courage!

So is it always. So it will be at the last great day. The men who lived for the future, by faith in Christ, will be found out to have been the wise men when the future has become the present, and the present has become the past, and is gone for ever; while they who had no aims beyond the things of time, which are now sunk beneath the dreary horizon, will awake too late to the conviction that they are outside the ark of safety, and that their truest epitaph is, "Thou fool."7

God remembers His own (8:1a) When you're going through a storm, it's easy to feel forsaken. "I think the Lord has forgotten me," said a church member whom I was visiting in the hospital. In her mind, she could recall Hebrews 13:5 and quote it ("I will never leave you or forsake you" [nkjv]); but in her heart, she felt lonely and abandoned. Where was her God? When would the storm end?

Feeling forsaken is a normal human emotion that most of us have experienced, whether we admit it or not. "Why do You stand afar off, O Lord?" asked the psalmist. "Why do You hide Yourself in times of trouble?" (Ps. 10:1 nkjv). Paul confessed that his troubles in Asia had been so severe that he almost gave up on life (2 Cor. 1:8), and Jesus, who experienced all our human trials, cried from the cross, "My God, My God, why have You forsaken Me?" (Matt. 27:46 nkjv). Feeling desolate is nothing new to the people of God; but then they recall the song:

Notes

1 The Genesis Record, by Henry M. Morris (Baker, 1976), 180ff. See also The Genesis Flood, by Henry M. Morris and John C. Whitcomb, Jr. (Baker, 1967), and Studies in the Bible and Science by Henry M. Morris (Baker, 1966). 2 The three boys are usually identified as Noah's sons and not by their given names (6:18; 7:7; 8:16, 18; 9:1, 8). We are never told Noah's wife's name or the names of his three daughters-inlaw. God's covenant with Noah included all the members of the household. 3 For a fair discussion of both views that leans toward the limited flood interpretation, see The Book of Genesis: An Introductory Commentary, by Ronald F. Youngblood (Baker, 1991; second edition), chapter 10. 4 While it's true that the Hebrew word for "earth" can also mean "land," "land" doesn't fit with the universal statements in the text, such as 6:12–13 where God promises to wipe out "all flesh," and 7:4, "every living thing." 5 To argue that the building of the ark was a "witness to the people" is to ignore what God had to say about the ark, that its purpose was to keep humans and animals alive during the flood (6:19–20; 7:23). Although the building of the ark surely attracted attention, there's no mention in the text of the ark serving as a witness to the lost. 6 New Testament baptism was by immersion, picturing the believer's identification with Christ in death, burial, and resurrection (Rom. 6). 7 Expositions of Holy Scripture, by Alexander Maclaren (Baker, 1974), vol. 1, 84.

God is still on the throne, And He will remember His own!

The word "remember" in Genesis 8:1 doesn't mean to call something to mind that may have been forgotten. God can't forget anything because He knows the end from the beginning. Rather, it means "to pay attention to, to fulfill a promise and act on behalf of somebody." For example, God's promise "and their sins and their iniquities will I remember no more" (Heb. 10:17) means that God doesn't hold our sins against us and treat us as sinners. Certainly God knows what we've done, but because of our faith in Jesus Christ, our sins are "forgotten." God deals with us as though our sins had never been committed! The Lord remembers them against us no more.

To remember means to act on behalf of another. God remembered Abraham and rescued Lot from destruction in Sodom (Gen. 19:29). The Lord remembered both Rachel and Hannah and enabled them to conceive and bear sons (30:22; 1 Sam. 1:11, 19). The Lord remembered His covenant and delivered the Jews from the bondage of Egypt (Ex. 2:24; 6:5). "To remember" implies a previous commitment made by God and announces the fulfillment of that commitment.1 Noah, his family, and the animals had been together in the ark for over a year, which is a lot of "togetherness." Did they ever get impatient with each other or with the animals? There's no record that God spoke to them after He had shut them into the ark, so perhaps somebody in the family experienced an occasional fleeting fear that maybe God didn't care for them anymore.

B.The new earth—8

CHAPTER NINE Genesis 8 THE GOD OF NEW BEGINNINGS W hen anxious believers are searching the Bible for something encouraging to read, they're more likely to turn to Romans 8 than to Genesis 8. After all, Romans 8 is one of the most heartening chapters in Scripture, while Genesis 8 describes God's "mopup" operation after the flood.

But the next time you find yourself in a storm, Genesis 8 can give you new hope and encouragement, because the major theme of the chapter is renewal and

God not only remembered Noah and his family,

Genesis 8 him what to do. He waited forty days and then sent out the raven; and being an unclean carrion-eating bird (Lev. 11:13–15), it felt right at home among the floating carcasses.

but He also remembered the animals that were with them in the ark.2 God spared these creatures so they could live on the renewed earth and reproduce after their kind. It was His desire that His creatures enjoy the earth and contribute to the happiness of the people He had created in His own image. As we shall see later, the animals were included in God's covenant with Noah.

Noah waited a week and then sent out a dove, which, being a clean bird, found no place to land; so it returned to the ark (Gen. 8:8–9). A week later Noah sent the dove out again, and when it returned with a fresh olive leaf, Noah knew that the plants were growing and fresh life had appeared on the earth (vv. 10–11). A dove bearing an olive branch is a familiar symbol of peace around the world. A week later, when Noah sent the dove out the third time, it didn't return; so he knew the water had dried up.6

We can be sure that God never forgets or forsakes His people, not only because of His promises,3 but also because of His character. God is love, and where there's love, there's faithfulness. He can never deny Himself or His Word, for He's the faithful God, and He can never change, because He's immutable. Because He's perfect, God can't change for the better; and because He's holy, He can't change for the worse. We can depend on Him no matter what our circumstances or no matter how we feel.

Noah had built a "window" (hatch?) in the upper deck of the ark (v. 9 niv reads "covering"), and this he opened so he could survey the world around him. This was on the day the passengers had been in the ark one entire year. Noah saw that the ground indeed was dry, but he didn't make a move out of the ark until the Lord told him to leave. Twenty-six days later, that order came and he obeyed it (v. 15).

God renews His world (8:1b–14) According to 7:24, the flood reached its peak in 150 days. The torrential rain and the eruptions of water from beneath the earth had both ceased (8:2; see niv and nasb), and during the next five months, God caused the water to recede and leave the dry land behind.

God rewards faith (8:15–19) Noah was a man of faith whose name is recorded in Hebrews 11 with those of other heroes of faith (v. 7). He had the faith to walk with God when the people of the world were ignoring and disobeying God. He had the faith to work for God and to witness for God when opposition to truth was the popular thing. Now that the flood was over, he exercised faith to wait on God before leaving the ark.

Where did the floodwaters go? Never underestimate the power of moving water! It's possible that the flood greatly altered the contours of the land and created new areas for the water to fill, both on the surface of the earth and underground.4 Since there were eruptions from beneath the earth (7:11), whole continents and mountain ranges could have risen and fallen, creating huge areas into which the water could spill. The winds that God sent over the earth helped to evaporate the water and also move it to the places God had provided. A God powerful enough to cover the earth with water is also wise enough to know how to dispose of it when its work is done.

After being confined to the ark for over a year, he and his family must have yearned to get back on dry land, but they waited for God's directions. Circumstances on the earth looked suitable for their disembarking, but that was no guarantee that God wanted them to exit immediately and begin their new life. Obedient faith is our response to God's Word, for "faith comes by hearing, and hearing by the word of God" (Rom. 10:17 nkjv).

Centuries later, God's wind would bring the locusts into Egypt and later drive them into the sea (Ex. 10:10–20). God's wind would also open up the Red Sea and make a dry path for the people of Israel as they left Egypt (14:21–22; 15:10). The stormy wind fulfills God's word (Ps. 148:8).

Was Noah revealing unbelief when he sent out the birds or opened the hatch to look at the terrain? No, he was simply using available opportunities to gather data. It isn't wrong to have an understanding of the situation; just don't lean on your own understanding (Prov. 3:5–6). Obeying the will of God involves not only doing the right thing in the right way for the right motive, but it also means doing it at the right time. "My times are in Your hands" (Ps. 31:15 nkjv).

On the seventeenth day of the seventh month, the ark rested on a peak in the mountains of Ararat, located in modern Turkey. We don't know which peak it was; explorers searching for the remains of the ark can't find much biblical data to help them. In later years, the seventh month was very special to the Jews, for during that month they ushered in the new year with the Feast of Trumpets and celebrated the day of Atonement and the Feast of Tabernacles (Lev. 23:23–44).5

God rewarded Noah's faith, and the faith of his family, by caring for them in the ark for over a year and then preparing the earth for them so that they could leave the ark. Noah was like a "second Adam" as he made this new beginning for the human race. God had brought the earth out of the waters during creation week, preparing it for Adam and Eve, and now He had brought the earth through the flood and made it ready for Noah and his family. The Lord even gave Noah's

The Hebrew text says that "the ark came to rest," reminding us that Noah's name means "rest" and that his father Lamech had hoped that his son would bring rest to a weary world (Gen. 5:28–29). Though the ark had rested safely, Noah was waiting for the Lord to tell

Genesis 8 divine truth: God was satisfied with the sacrifice, accepted it, and was pleased with His people and their worship (Lev. 1:9; 3:16). If God refused to "smell" the fragrance of the offering, it meant that He was displeased with the worshippers (Lev. 26:31; Isa. 1:11–15).9 In New Testament language, the sacrifice speaks of Jesus Christ offering Himself up for us. "And walk in love, as Christ has also loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma" (Eph. 5:2 nkjv).

family and the animals the same mandate that He had given at the beginning: "Be fruitful and multiply" (Gen. 8:17; 1:22, 28).

Noah prepared the ark "for the saving of his household" (Heb. 11:4 nkjv), and God was faithful to save his household. There's no indication in Scripture that Noah in his witnessing invited others to join him and his family in the ark, but he certainly must have encouraged them to trust God and prepare their own arks. Of course, nobody took his message seriously, and the world of that day perished (2 Peter 3:6).

In and of ourselves, we can't please God by what we are or by what we do, but by faith, we can be accepted in Jesus Christ. The Father said of Jesus, "This is my beloved Son, in whom I am well pleased" (Matt. 3:17). Those who put their faith in Christ are "in Christ" (2 Cor. 5:17), and when the Father looks at them, He sees the righteousness of His Son (2 Cor. 5:21). Believers are "accepted in the beloved" Son who is well-pleasing to the Father (Eph. 1:6).

What was it that caused the population to reject God's word and perish? They were like the people in our Lord's parable (Luke 14:16–24) who were occupied with the ordinary things of daily life (Matt. 24:37–39) and unconcerned about eternity. They believed that life would go on as it always had and that nothing would change. They said that God wouldn't invade the world or interrupt the scheme of things, but He did! People today have the same attitude concerning the return of the Lord (2 Peter 3:1–9; 1 Thess. 5:1–10). When it comes to saving faith, each of us must trust Jesus Christ personally; we can't be saved by the faith of a substitute. Noah's wife, their three sons, and their three daughters-in-law were also believers; and they proved it by standing with Noah while he worked and witnessed, and then by entering the ark in obedience to the Lord.7

Like the ark that saved Noah and his family, Jesus Christ went through the storm of God's judgment for us. Jonah, who is a type of Christ in death, burial, and resurrection (Matt. 12:38–40), went through the storm of God's wrath because of his disobedience, but Jesus went through the storm in obedience to God's will. Jesus could say, "All thy waves and thy billows are gone over me" (Ps. 42:7; Jonah 2:3). Our Lord's suffering on the cross was the "baptism" Jesus referred to in Luke 12:50 and that was pictured when John baptized Jesus in the Jordan River.

God receives worship (8:20) After he stepped out of the ark and stood on the renewed earth, Noah was so filled with gratitude that his first act was to lead his family in worship. He built an altar and offered some of the clean animals as sacrifices to the Lord.

God reaffirms the natural order (8:21–22) The Lord didn't speak these words to Noah; He spoke them to Himself in His own heart. It was His gracious response to Noah's faith, obedience, and worship. What did God promise?

Noah was a balanced believer. He walked with the Lord in loving communion and enjoyed His presence. He worked for the Lord in building the ark, and he witnessed for the Lord as "a preacher of righteousness" (2 Peter 2:5). While in the ark, he waited on the Lord for instructions concerning his leaving, and once he was standing on the earth, he worshipped the Lord. Like Abel, he brought God his very best (Gen. 4:4), and like the Sethite remnant, he called on the name of the Lord (v. 26). The true worship of the Lord had been restored on the earth.

The ground cursed no more (v. 21a). God had cursed the ground because of Adam's sin (3:17) and had added a further curse because of Cain's sins (4:11–12). God's promise recorded here didn't invalidate either of those curses, and they won't be removed until Jesus returns and God's people dwell in the Holy City (Rev. 22:3). But in His grace, God decided not to add to man's affliction.

No more universal floods (v. 21b). God also determined that there would be no future floods. God's reason given in verse 21 has been variously explained, and your explanation depends to some degree on your translation of the text. Did God say "for the imagination of man's heart is evil" (kjv, niv margin), or did He say "even though every inclination of his heart is evil" (niv)? The Lord had originally sent the flood because of the evil hearts of the people (6:5), so not to send another judgment would make it look like the flood was a mistake or a failure, or that God had given up on the human race created in His own image.

In Old Testament days, when you sacrificed a burnt offering, you gave the entire animal or bird to the Lord with nothing kept back (Lev. 1). "All on the altar" (v. 9) was the biblical law, because the sacrifice symbolized total dedication to the Lord.8 In a new step of commitment, Noah gave himself and his family completely to the Lord. God had graciously protected them and brought them through the storm, so it was only fitting that they make themselves available to the Lord to do His will.

If we translate 8:21 "for," then we have God saying, "The human heart is incurably wicked. The flood wiped out the transgressors, but it couldn't change

The description of God "smell [-ing] the pleasant aroma" (Gen. 8:21 niv) is a human way of stating a

Genesis 8 get up at sunrise, and if we don't like the weather where we are, we can quickly travel to a different climate. But if God were to dim the sun, rearrange the seasons, or tilt the earth at a different angle, our lives would be in jeopardy.

hearts. Therefore, to have another judgment won't solve the problem." If we translate it "even though," then we have God saying: "Yes, they deserve judgment because their hearts are wicked. And to persist in sin and not learn their lesson from this flood only shows how evil they are. But in grace, I will not send another flood or curse the ground."

God invites us to live a day at a time. Jesus taught us to pray, "Give us this day our daily bread" (Matt. 6:11) and to be thankful for it. "As your days, so shall your strength be" (Deut. 33:25 nkjv; see Matt. 6:25–34). When His disciples warned Jesus not to go to Bethany, He replied, "Are there not twelve hours in the day?" (John 11:9). He obeyed the Father's schedule and lived a day at a time, trusting the Father to care for Him.

Perhaps both are true. The important thing is that God spoke these words in response to Noah's sacrifice, and that the sacrifice was a picture of the sacrifice of Christ (Heb. 10:1–10; Eph. 5:2). On the basis of the atonement accomplished by Jesus Christ on the cross, God could say, "A price has been paid for the sins of the world, and I can withhold judgment. Justice has been met, My law has been upheld, and I can show grace to a lost world. I will not send another flood and wipe out the human race. Instead, I will offer them My great salvation."

God's "covenant of day and night" is especially meaningful to the people of Israel, for it guarantees them His care and protection so that they will never cease to be a nation (Jer. 33:19–26). God's promise that He will not send another flood is assurance to the Jews that His covenant with them will never be broken (Isa. 54:7–10).

This doesn't mean that God doesn't judge sin today or that there will be no future judgment of the world. Romans 1:18ff. makes it clear that God's judgment is being revealed against sinners right now through the consequences of their sins. God gave them over to their own sinful bondage and gave them up to the consequences of their sins in their own bodies. One of the greatest judgments God can send to sinners is to let them have their own way and then pay for it in their own lives. That's the judgment the world is experiencing right now. There will be a future global judgment, but not a judgment of water; it will be a judgment of fire (2 Peter 3).

We're prone to take for granted sunrise and sunset, the changing face of the moon and the changing seasons, but all of these functions are but evidences that God is on the throne and keeping His promises. All creation preaches a constant sermon, day after day, season after season, that assures us of God's loving care. We can trust His Word, for "there has not failed one word of all his good promise" (1 Kings 8:56).

Notes

No interruption of the cycle of nature (v. 22). The flood had interrupted the normal cycle of the seasons for a year, but that would never be repeated. Instead, God reaffirmed that the rhythm of days and weeks and seasons would continue as long as the earth endured. Without this guarantee, mankind could never be sure of having the necessities of life.

1 Moses took this approach when he interceded with God for sinful Israel: "Remember Abraham, Isaac, and Israel" (Ex. 32:13), and it was Nehemiah's repeated prayer (Neh. 13:14, 22, 29, 31). To ask God to remember is to remind Him of His promises and claim those promises for yourself (Ps. 25:6–7; 105:8, 42; 106:4, 45; 132:1; 136:23). Mary rejoiced in God's remembrance of His mercy (Luke 1:54–55), and Zacharias sang about it at the birth of John the Baptist (Luke 1:72–73). The name Zacharias means "God remembers." 2 To review God's special concern for animals, read note 11. 3 See Genesis 28:15; Deuteronomy 4:31; 31:6; Joshua 1:5; 1 Kings 8:57; 1 Chronicles 28:9, 20; Isaiah 42:16; Matthew 28:20; Hebrews 13:5. 4 Kay Orr, when Governor of Nebraska, made me an Admiral of the Nebraska Navy. When I asked a long-time resident why Nebraska had a navy, he explained that the state is sitting on "an ocean of water," which explains the extensive farm irrigation system that you see as you drive on I-80. Nebraska also has some of the richest "digs" for finding the remains of prehistoric animals. Is this something we should attribute to the flood? Perhaps. 5 Beginning with the Exodus, the Jews had both civil and religious calendars. The civil year began in the seventh month (Tishri), our mid-September to mid-October; but the religious year started with Passover, the fourteenth day of Nisan (Ex. 12:2), our mid-March to mid-April. However, Nisan would be the seventh month of the civil year, and the seventeenth day of the seventh month would be three days after Passover, the day

We know now that the steady cycle of days and nights, weeks and months, seasons and years, is maintained by the rotation of the earth on its axis and the orbit of the earth around the sun. God made it that way so that His universe would operate effectively. Although there were myriads of galaxies to choose from, the Lord chose to pour His love and grace down upon the inhabitants of the earth. "The earth is the Lord's" (Ps. 24:1). The Lord so arranged the universe that the living things on earth might be maintained, and this includes men and women who too often forget God's care.

The guarantee in Genesis 8:22 gives us hope and courage as we face an unknown future. Each time we go to bed for the night, or turn the calendar to a new month, we should be reminded that God is concerned about planet earth and its inhabitants. With the invention of the electric light and modern means of transportation and communication, our world has moved away from living by the cycles of nature established by God. We no longer go to bed at sundown and

Genesis 9

God had told Adam and Eve to "be fruitful, and multiply, and fill the earth" (1:28), and He repeated that mandate twice to Noah and his family (9:1, 7). All of Noah's descendants were important to the plan of God, but especially the line of Shem. From that line Abraham would be born, the man God chose to found the Jewish nation. From that nation would come the Redeemer who would fulfill 3:15 and crush the serpent's head.

of our Lord's resurrection. This explains why Peter associated the ark with the resurrection of Jesus Christ (1 Peter 3:18–22), for the ark rested in Ararat on the date our Lord arose from the dead. 6 Ever since the days of the church fathers, preachers have seen the two birds as illustrations of the two natures (and two appetites) in the child of God, the flesh and the spirit (Gal. 5:16–26). The dove certainly typifies the Spirit of God (Matt. 3:18). 7 God's concern is for the salvation and devotion of the entire family, and that's why He instructed the Jewish fathers and mothers to teach the Word to their children. See Deuteronomy 6:4–9 and Psalms 78:1–8; 102:28; 103:17–18; 112:1–2. At Pentecost, Peter declared that God's promise included the children so that they too could believe and be saved (Acts 2:38–39), and Paul gave the same assurance to the Philippian jailer (16:31). We can't believe for our children, but we can prepare the way for our children to believe. 8 The burnt offering also involved atonement for sin (Lev. 1:4; Job 1:5) and thanksgiving to God. 9 It was God who provided the sacrifices because He commanded Noah to take the clean animals with him on the ark (Gen. 7:2–3). What we give to God, He has first given to us (1 Chron. 29:14), and we don't give to God because He lacks anything (Ps. 50:7–15) or needs anything (Acts 17:24–25). Our giving brings delight to God, but it doesn't enrich God personally. Rather, giving enriches the worshipper (Phil. 4:18).

In Scripture, children are described as a blessing, not a curse, and to have many children and grandchildren was evidence of the favor of God (Gen. 24:60; Ps. 127:3–5; 128:3–4). God promised Abraham that his descendants would be as the stars of the sky and the sand of the sea (Gen. 15:5; 22:17), and the patriarchs invoked the blessing of fruitfulness on their heirs (28:3; 35:11; 48:4). The Lord covenanted with Israel to give them many children if the nation would obey His laws (Lev. 26:9; Deut. 7:13).

Many people today don't seem to have that attitude toward children. Starting with the Revolutionary War, in nearly 200 years of American history, 1,200,000 military personnel have been killed in nine major wars. But in one year in the United States, 1,600,000 babies are legally aborted.1 In biblical times, Jewish couples wouldn't have considered aborting a child, no matter how difficult their circumstances or meager their resources. Life was God's gift and children were a heritage from the Lord, treasures to be protected and invested for His glory.

CHAPTER TEN Genesis 9:1–17 TO LIFE! TO LIFE! T

Sustaining life (9:2–4) A survey taken in 1900 revealed that people felt they needed seventy-two things in order to function normally and be content. Fifty years later, in a similar survey, the total came to nearly 500 things! But the Bible lists only two: "And having food and clothing, with these we shall be content" (1 Tim. 6:8 nkjv).

C.The covenant—9 o Life" is one of the happiest songs in Fiddler on the Roof, the musical that dramatizes Jewish life in the little village of Anatevka. The milkman Tevye and his neighbors were defenseless, poor, and unsure of their future in czarist Russia, yet they still celebrated life as a joyful gift from a generous God. Whether it was the announcement of an engagement, the birth of a baby, or even the arrival of a sewing machine, the humble residents of Anatevka found reasons to give thanks for the blessings of life.

In the Sermon on the Mount, Jesus taught the same truth when He spoke about the birds and the flowers (Matt. 6:24–34). If the heavenly Father clothes the flowers with beauty and gives the birds their food, surely He will provide food and raiment for His own dearly loved children. "For your heavenly Father knows that you need all these things" (v. 32 nkjv).

In this paragraph (Gen. 9:1–17), God addressed the eight survivors of the flood and gave them instructions concerning four areas of life. Though given initially to Noah and his family, these instructions apply to all people in all ages and all places. They are permanent ordinances from God for all humanity, and they must not be ignored or altered. Life is precious, and it must be handled with care.

When God established Adam and Eve in their garden home, He gave them fruit and plants to eat (Gen. 1:29; 2:9, 16); but after the flood, He expanded the human diet to include meat. The harmony in nature that Adam and Eve had enjoyed was now gone, for Noah and his family didn't have "dominion" over animal life (1:26, 28). Now the animals would fear humans and do everything possible to escape the threat of death. Since most animals reproduce rapidly and their young mature quickly, the beasts could easily overrun the human population; so God put the fear of humans into the animals. Cain was a farmer, Abel was a shepherd, but Noah and his sons were now hunters.

Multiplying life (9:1, 7) When Noah came out of the ark, he was like a "second Adam" about to usher in a new beginning on earth for the human race. Faith in the Lord had saved Noah and his household from destruction, and his three sons would repopulate the whole earth (v. 18).

However, God put one restriction on the eating of

Genesis 9 refuge to which an accused murderer could flee for safety (Num. 35:6–34; Deut. 19:1–13). The elders of the city would protect the accused until the case could be investigated, and if the accused was found guilty, the family of the deceased could proceed with the execution. Since the murderer had shed blood, the murderer's blood must be shed.

animal flesh: the meat must be free of blood (9:4). God stated concisely to Noah what He later elaborated through Moses: the life is in the blood, and the life must be respected, even if you're butchering an animal to eat at a feast. (See Lev. 3:17; 7:26–27; 17:10–14; 19:26; Deut. 12:16, 23–25; 15:23.)2 In this restriction, God revealed again His concern for animal life. The life is in the blood, and that life comes from God and should be respected. Furthermore, the blood of animals would be important in most of the Mosaic sacrifices, so the blood must be treated with reverence.

Government was established by God because the human heart is evil (Gen. 6:5) and the fear of punishment can help to restrain would-be lawbreakers. The law can restrain but it can't regenerate; only the grace of God can change the human heart (Jer. 31:31–34; Heb. 8:7–13). But if individuals, families, or groups were allowed to deal with offenders in their own way, society would be in a state of constant chaos. Human government has its weaknesses and limitations, but government is better than anarchy and people doing what's right in their own eyes (Judg. 17:6; 18:1; 19:1; 21:25).5 God ordained and established three institutions on this earth: marriage and the family (Gen. 1:26–28; 2:18–25), human government (9:5–6), and the church (Matt. 16:13–19; Acts 2). Each has its sphere of responsibility and one can't substitute for the other. The church wields the sword of the Spirit (Heb. 4:12), not the sword of justice (Rom. 13:4; John 18:36), but if the government interferes with matters of Christian conscience, believers have the right to disobey (Acts 4:18–20). Opponents of capital punishment ask, "Does capital punishment deter crime?" But does any law deter crime, including parking laws and speed laws? Perhaps not as much as we'd desire, but the punishment of offenders does help society to honor law and justice. Nobody knows how many people learn about convictions and think twice before they disobey the law. The law also helps to protect and compensate innocent people who are victims of lawless behavior.

Jesus taught that it was permissible to eat all foods (Mark 7:1–23), and both Peter (Acts 10) and Paul (1 Tim. 4:3–4; Col. 2:16) reaffirmed this truth. However, the early church still faced disagreements over diets (Rom. 14:1—15:7). To keep Gentile believers from offending Jewish believers or seekers, the early Christians were advised not to be careless about the eating of meat (Acts 15:19–21, 24–29).3 Paul's counsel was: receive one another, love one another, do nothing to make one another stumble, and seek to build one another up in the faith. The approach was love; the goal was maturity.

Protecting life (9:5–6) From instructing Noah about the shedding of animal blood, the Lord proceeded to discuss an even more important topic: the shedding of human blood. Thus far, mankind didn't have a very good track record when it came to caring for one another. Cain had killed his brother Abel (4:8), Lamech had killed a young man and bragged about it (vv. 23–24), and the earth had been filled with all kinds of violence (6:11, 13). God had put the fear of humans into the animals, but now He had to put the fear of God into the humans lest they destroy one another!

Those who kill their fellow human beings will have to answer to God for their deeds, for men and women are made in the image of God.4 To attack a human being is to attack God, and the Lord will bring judgment on the offender. All life is the gift of God, and to take away life means to take the place of God. The Lord gives life and He alone has the right to authorize taking it away (Job 1:21).

Not everything that's legal is biblical. Regardless of what philosophers, parliaments, and courts may say, God's mandate of capital punishment begins with "whoever." It was given by God to be respected and obeyed by all people.

Enjoying life (9:8–17) This section is what theologians call "The Noahic Covenant." Though God spoke especially to Noah and his sons, this covenant includes all of Noah's descendants (v. 9) and "all generations to come" (v. 12 niv). The covenant doesn't stop there, however, for it also includes every living creature (vv. 10, 12) and "all living creatures of every kind" (v. 15 niv). Humans, birds, beasts, and wild animals are encompassed in this wonderful covenant.

But how did God arrange to punish murderers and see that justice is done and the law upheld? He established human government on the earth and in so doing shared with mankind the awesome power of taking human life. That's the import of God's mandate in Genesis 9:6. Human government and capital punishment go together, as Paul explains in Romans 13:1–7. Government authorities carry the sword and have the right to use it.

Under Old Testament law there was no police force as we know it. If a murder was committed, it was up to the family of the victim to find the culprit and bring him to justice. There's a difference between murder and involuntary manslaughter (Ex. 21:12–14), so the Lord instructed the nation of Israel to establish six cities of

In this covenant, God promised unconditionally that He would never send another flood to destroy all life on the earth. As though to make it emphatic, three times He said "never again" (vv. 11, 15 nkjv, niv). He didn't lay down any conditions that men and women

Genesis 9

When the clouds appear and the sun is hidden, we have nothing to fear.

had to obey; He simply stated the fact that there would be no more universal floods. From that day on, Noah and his family could enjoy life and not worry every time the rain began to fall.

Let's think about the bow. A bow is an instrument of war, but God has transformed it into a picture of His grace and faithfulness, a guarantee of peace. God could certainly turn the bow of judgment upon us, because we've broken His law and deserve judgment. But He has turned the bow toward heaven and taken the punishment for us Himself! When Jesus died on the cross, it was the Just One suffering for the unjust (1 Peter 3:18) and bearing the suffering that rightfully belonged to us.

A covenant with creation. At least four times in this covenant, the Lord mentioned "every living creature." He was speaking about the animals and birds that Noah had kept safe in the ark during the flood (v. 10). Once again, we're reminded of God's special concern for animal life.

When the apostle John beheld the throne room of heaven, he saw four unusual "living creatures" worshipping before God's throne, each one having a different face (Rev. 4:6–7). The first had a face like a lion, the second like a calf, the third like a man, and the fourth like an eagle. These four faces parallel the four kinds of creatures with whom God made this covenant: wild beasts, cattle, humans, and birds (see Gen. 9:9–10). These creatures are represented perpetually before the throne of God, because the Lord is concerned about His creation. They remind us that all creation worships and praises the God who provides for His creatures and rejoices in their worship.6

Rainbows are universal; you see them all over the world. God's many-colored grace is sufficient for the whole world and needs to be announced to the whole world. After all, God loves the world (John 3:16), and Christ died for the sins of the world (1 John 4:10, 14).

But the rainbow isn't only for us to see, for the Lord said, "I will look upon it" (Gen. 9:16). Certainly God doesn't forget His covenants with His people, but this is just another way of assuring us that we don't need to be afraid. When we look at the rainbow, we know that our Father is also looking at the rainbow, and therefore it becomes a bridge that brings us together.

Three rainbows. Three men in Scripture saw significant rainbows. Noah saw the rainbow after the storm, just as God's people see it today. But the prophet Ezekiel saw the rainbow in the midst of the storm when he had that remarkable vision of the wheels and the throne (Ezek. l:28). Ezekiel also saw living creatures and each one had four faces! One was like a man, one like a lion, one like an ox, and one like an eagle—the same faces John saw (Rev. 4:6–7).

A covenant sign. To help His people remember His covenants, God would give them a visible sign. His covenant with Abraham was sealed with the sign of circumcision (Gen. 17:11; Rom. 4:9–12), and the Mosaic Covenant at Sinai with the sign of the weekly Sabbath (Ex. 31:16–17). God's covenant with Noah and the animal creation was sealed with the sign of the rainbow. Whenever people saw the rainbow, they would remember God's promise that no future storm would ever become a worldwide flood that would destroy humanity.

Of course, the apostle John saw the rainbow before the storm of judgment broke loose (v. 3). In fact, John saw a complete rainbow around the throne of God! On earth, we see "in part," but one day in heaven, we will see things fully as they really are (1 Cor. 13:12).

Mark Twain and his friend William Dean Howells stepped out of church just as a violent rainstorm began. Howells said, "I wonder if it will stop," and Mark Twain replied, "It always has." He was right; it always has! Why? Because God made a covenant and He always keeps His word.

The personal lesson for God's people is simply this: in the storms of life, always look for the rainbow of God's covenant promise. Like John, you may see the rainbow before the storm; like Ezekiel, you may see it in the midst of the storm; or like Noah, you may have to wait until after the storm. But you will always see the rainbow of God's promise if you look by faith. That's the Old Testament version of Romans 8:28.

God spoke of the rainbow as though Noah and his family were familiar with it, so it must have existed before the flood. Rainbows are caused by the sunlight filtering through the water in the air, each drop becoming a prism to release the colors hidden in the white light of the sun. Rainbows are fragile but beautiful, and nobody has to pay to see them! Their lovely colors speak to us of what Peter called "the manifold grace of God" (1 Peter 4:10). The Greek word translated "manifold" means "various, manycolored, variegated." The rainbow reminds us of God's gracious covenant and the "many-colored" grace of God.

God's covenant with creation affects every living creature on earth. Without it, there would be no assured continuity of nature from day to day and from season to season. We would never know when the next storm was coming and whether it would be our last.

God wants us to enjoy the blessings of natural life and spiritual life, because He "gives to us richly all things to enjoy" (1 Tim. 6:17). When you know Jesus Christ as Lord and Savior, the world of nature around you becomes much more wonderful, because the Creator has become your Father.

Let's pursue that thought. If the rainbow reminds us of God's faithfulness and grace, then why do we fret and worry? God hasn't promised that we'll never experience storms, but He has promised that the storms won't destroy us. "When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you" (Isa. 43:2 nkjv).

When in later years the American evangelist D. L. Moody talked about his conversion as a teenager, he said, "I was in a new world. The next morning the sun

Genesis 9 from rainbows to shadows, and we behold the shameful sins of a great man of faith. Dr. William Culbertson, for many years president of Moody Bible Institute in Chicago, often closed his public prayers with, "And, Lord, help us to end well." God answered that prayer for Dr. Culbertson, but not every believer now in heaven ended the race hearing God's "Well done!" However, let's be charitable and remember Paul's warning, "Therefore let him who thinks he stands take heed lest he fall" (1 Cor. 10:12 nkjv). After all, Noah didn't think it would happen to him!

shone brighter and the birds sang sweeter … the old elms waved their branches for joy, and all Nature was at peace. [It] was the most delicious joy that I had ever known."7

The God of creation is the god of salvation. Trust Jesus Christ and you can then truly sing, "This is my Father's world."

Notes

1 See Precious in His Sight: Childhood and Children in the Bible, by Roy B. Zuck (Baker, 1996), 71. This book ought to be read by every parent, pastor, children's worker, and teacher of children. 2 "But you must not eat flesh from a still-living animal" is the way Stephen Mitchell translates Genesis 9:4 in Genesis: A New Translation of the Classic Biblical Stories (New York: HarperCollins, 1996), 17. Since the blood is the life, then flesh with blood still in it is considered living flesh. 3 The issue at the Acts 15 Jerusalem consultation was not health but theology: must a Gentile become a Jew in order to become a Christian? The answer, of course, was a resounding no. The related question Paul dealt with in Romans 14—15 was, "Must a Christian live like a Jew in order to be a good Christian?" This was a matter of personal love: do nothing that would cause weaker Christians to stumble, but don't let them stay weak. Help them to see the truth and have the faith to obey it. 4 According to the law of Moses, if an animal killed a human, the animal was to be killed. If the animal was known to be dangerous but wasn't penned up, then the owner of the animal was in danger of losing his life. See Exodus 21:28–32. 5 For a biblical study of capital punishment, see On Capital Punishment, by William H. Baker (Chicago: Moody Press, 1985). See also C. S. Lewis' masterful essay "The Humanitarian Theory of Punishment" in God in the Dock: Essays on Theology and Ethics, edited by Walter Hooper (Grand Rapids: Eerdmans, 1970), 287–94. 6 Psalm 104 emphasizes that all creation depends on God and worships God, including the beasts of the field (vv. 11, 21), the fowl (vv. 12, 17), the cattle (v. 14), and mankind (vv. 14, 23). 7 Richard K. Curtis. They Called Him Mr. Moody (Grand Rapids: Eerdmans, 1967), 53.

A family tragedy (9:18–23) The index for "the rest of the story" is in verses 18–19. The main characters are listed—Noah, Shem, Ham, and Japheth—and the main theme of this section is announced: how Noah's family multiplied and scattered over the earth. A contemporary reader of the Bible is tempted to skip these lists of obscure names, but that doesn't minimize their importance. These "obscure people" founded the nations that throughout Bible history interacted with each other and helped to accomplish God's purposes on this earth. The descendants of Shem—the people of Israel—have played an especially important part on the stage of history.

Disgrace (vv. 20–21). In becoming a farmer, Noah followed the vocation of his father Lamech (5:28–29). While the Bible condemns drunkenness (Prov. 20:1; 23:19–21, 29–35; Isa. 5:11; Hab. 2:15; Rom. 13:13; 1 Cor. 6:10; Eph. 5:18), it doesn't condemn the growing or eating of grapes or the drinking of wine. Grapes, raisins, and wine were important elements in the diet of Eastern peoples. In fact, in Old Testament society, wine was considered a blessing from God (Ps. 104:14–15; Deut. 14:26) and was even used with the sacrifices (Lev. 23:13; Num. 28:7).

This is the first mention of wine in Scripture, but wine-making was practiced before the flood, and Noah certainly knew what too much wine would do to him. In an attempt to exonerate Noah, some students claim that the flood brought about a change in the earth's atmosphere, and this caused the grape juice to ferment for the first time, but the defense is feeble. Noah had picked the grapes, crushed them in the winepress, put the juice into skins, and waited for the juice to ferment.

CHAPTER ELEVEN Genesis 9:18—10:32 THE REST OF THE STORY I

Both his drunkenness and his nakedness were disgraceful, and the two often go together (Gen. 19:30–38; Hab. 2:15–16; Lam. 4:21). Alcohol isn't a stimulant, it's a narcotic; and when the brain is affected by alcohol, the person loses self-control. At least Noah was in his own tent when this happened and not out in public. But when you consider who he was (a preacher of righteousness) and what he had done (saved his household from death), his sin becomes even more repulsive.

'm an incurable reader of biographies and autobiographies, and I've often regretted turning the page of a book and discovering a grinning skeleton lurking in the closet of someone I've admired. American columnist Russell Baker said, "The biographer's problem is that he never knows enough. The autobiographer's problem is that he knows too much."1 But when God writes the story, He knows everything about everybody and always tells the truth, and He does it for our own good.

The Bible doesn't excuse the sins of the saints but mentions them as warnings to us not to do what they did (1 Cor. 10:6–13). As Spurgeon said, "God never allows His children to sin successfully." There's always a price to pay.

The history of Noah and his family now moves

Genesis 9 selves, for all of us are candidates for conduct unbecoming to a Christian.

Twice Abraham lied about his wife (Gen. 12:10–20; 20:1ff.), and his son Isaac followed his bad example (26:6–16). Moses lost his temper and as a result also lost the privilege of entering the Holy Land (Num. 20:7–13). Joshua jumped to conclusions and ended up defending the enemy (Josh. 9—10). David committed adultery and arranged to have the woman's husband killed in battle (2 Sam. 11), and the sword plagued his family for years to come.

A family prophecy (9:24–29) When Noah awakened from his drunken stupor, he was probably ashamed of what he had done, but he was also surprised to find himself covered by a garment. Naturally, he wondered what had happened in the tent while he was asleep. The logical thing would be to speak to Japheth, his firstborn, and he and Shem must have told him what Ham had done.

Noah didn't plan to get drunk and shamelessly expose himself, but it happened just the same. The Japanese have an appropriate proverb: "First the man takes a drink, then the drink takes a drink, and then the drink takes the man."

These words are Noah's only recorded speech found in Scripture. It's too bad that this brief speech has been misunderstood and labeled a "curse," because what Noah said is more like a father's prophecy concerning his children and grandchildren. The word "curse" is used only once, but it's directed at Ham's youngest son Canaan and not at Ham himself. This suggests that Noah was describing the future of his sons and one grandson on the basis of what he saw in their character, not unlike what Jacob did before he died (Gen. 49).

Disrespect (v. 22). Ham shouldn't have entered his father's tent without an invitation. Did he call to his father and receive no answer? Did he wonder if Noah was sick or perhaps even dead? Did he even know that his father had been drinking wine? These are questions the text doesn't answer, so it's useless for us to speculate. One thing is certain: Ham was disrespectful to his father in what he did.

How people respond to the sin and embarrassment of others is an indication of their character. Ham could have peeked into the tent, quickly sized up the situation, and covered his father's body, saying nothing about the incident to anyone. Instead, he seems to have enjoyed the sight and then told his two brothers about it in a rather disrespectful manner. He may even have suggested that they go take a look for themselves.

Canaan—enslavement (v. 25). If Noah had wanted to pronounce a curse, it would have been directed at Ham, the son who had sinned against his father, but instead, he named Canaan three times. It was a principle in later Jewish law that the children could not be punished for the sins of their fathers (Deut. 24:16; Jer. 31:29–30; Ezek. 18:1–4), and it's likely that this principle applied in patriarchal times.2

Moses hadn't yet said, "Honor your father and your mother" (Ex. 20:12), but surely the impulse is natural to children and should have been present in Ham's heart. Why would a son show such disrespect for his father? Though Ham was the youngest of the three sons, perhaps he was an Old Testament "elder brother" who was angry with his father because of something he didn't receive (Luke 15:25–32). By what he did, Ham revealed a weakness in his character that could show up in his descendants.

Looking down the centuries, Noah predicted three times that the descendants of Canaan would become the lowest of servants.3 The Canaanites are listed in Genesis 10:15–19 and are the very nations the Israelites conquered and whose land they inhabited (15:18–21; Ex. 3:8, 17; Num. 13:29; Josh. 3:10; 1 Kings 9:20). It's difficult to describe the moral decay of the Canaanite society, especially their religious practices, but the laws given in Leviticus 18 will give you some idea of how they lived.4 God warned the Jews not to compromise with the Canaanite way of life and to destroy everything that would tempt them in that direction (Ex. 34:10–17; Deut. 7).

Decency (v. 23). Instead of laughing with Ham and going to see the humiliating sight, Shem and Japheth showed their love for their father by practicing Proverbs 10:12, "Love covers all sins" (nkjv; see 1 Peter 4:8). The brothers stood together and held a garment behind them, backed into the tent with their eyes averted, and covered Noah's naked body. "He who covers a transgression seeks love" (Prov. 17:9 nkjv), and "a prudent man covers shame" (12:16 nkjv).

Two misconceptions should be cleared up. First, the descendants of Ham were not members of a black race but were Caucasian, so there's no basis in this so-called "curse of Canaan" for the institution of slavery. Second, in spite of their evil ways, some of these Hamitic peoples built large and advanced civilizations, including the Babylonians, Assyrians, and Egyptians. In one sense, we can say that the descendants of Ham "served" the whole world through the ideas and implements that they discovered and developed. Like the Cainites (Gen. 4:17–24), these nations were gifted at creating things for this world (Luke 16:8).

Love doesn't cleanse sin, for only the blood of Christ can do that (1 John 1:7); nor does love condone sin, for love wants God's very best for others. But love does cover sin and doesn't go around exposing sin and encouraging others to spread the bad news. When people sin and we know about it, our task is to help restore them in a spirit of meekness (Gal. 6:1–2). It's been said that on the battlefield of life, Christians are prone to kick their wounded, and too often this is true. But before we condemn others, we'd better consider our-

Shem—enrichment (v. 26). Noah didn't bless Shem; he blessed "the Lord, the God of Shem" (niv). In so doing, Noah gave glory to God for what He will do with the descendants of Shem. Noah acknowledged

Genesis 9—10

Alexander Whyte used to say, "The victorious Christian life is a series of new beginnings."

before his sons that whatever Shem possessed would be God's gift, and whatever blessing Shem brought to the world in the future would be because of the grace of God.

D.The nations—10

A family legacy (10:1–32) This chapter is known as "The Table of Nations" and is unique in the annals of ancient history. The purpose of the chapter is given at the beginning (v. 1) and the end (v. 32): to explain how the earth was repopulated after the flood by the descendants of the three sons of Noah. You find a similar (but not identical) listing in 1 Chronicles 1.

Shem, of course, is the ancestor of Abraham (11:10–32) who is the founder of the Hebrew nation; so Noah was talking about the Jewish people. That the Lord would enrich the Jewish people spiritually was promised to Abraham (12:1–3) and later explained by Paul (Rom. 3:1–4; 9:1–13). It's through Israel that we have the knowledge of the true God, the written Word of God, and the Savior, Jesus Christ, who was born in Bethlehem of the tribe of Judah. In the Hebrew, "Shem" means "name," and it's the people of Israel who have preserved the name of the Lord.

Caution! Before we look at some of the details of this chapter, and then try to draw some spiritual lessons from it, we need to heed some warnings.

First, the listing is not a typical genealogy that gives only the names of descendants. The writer reminds us that these ancient peoples had their own "clans and languages … territories and nations" (Gen. 10:31 niv). In other words, this is a genealogy plus an atlas plus a history book. We're watching the movements of people and nations in the ancient world.

Shem was Noah's second-born son (Gen. 9:24; 10:21), but wherever the three sons are listed, Shem's name is first (5:32; 6:10; 9:18; 10:1; 1 Chron. 1:4). It's another instance in Genesis of the grace of God elevating the second-born to the place of the firstborn. God chose Abel instead of Cain (Gen. 4:4–5), Isaac instead of Ishmael (17:15–22), and Jacob instead of Esau (25:19–23). Paul discusses this profound theological truth in Romans 9.

Second, the listing isn't complete. For example, we don't find Edom, Moab, and Ammon mentioned, and yet these were important nations in biblical history. The fact that there are seventy nations in the list suggests that the arrangement may be deliberately artificial, an approach often used in writing such listings.6 There were seventy persons in Jacob's family when they went to Egypt (Gen. 46:27; Ex. 1:5), and our Lord sent seventy disciples out to preach the Word (Luke 10:1).

Japheth—enlargement (v. 27). He was the ancestor of what we generally call the "Gentile nations." We have here a play on words, for in the Hebrew the name Japheth is very close to the word that means "to enlarge." The Hamites built large civilizations in the east, and the Semites settled in the land of Canaan and surrounding territory, but the descendants of Japheth spread out much farther than their relatives and even reached what we know as Asia Minor and Europe. They were a people who would multiply and move into new territory.

Third, it's difficult to identify some of these nations and give them "modern" names. Over the centuries, nations can change their names, move to different locations, modify their language, and even alter their racial composition through intermarriage.

However, while the descendants of Japheth were successful in their conquests, when it came to things spiritual, they would have to depend on Shem. God is the God of Shem and the descendants of Japheth would find God "in the tents of Shem." Israel was chosen by God to be a "light to the Gentiles" (Isa. 42:6; 49:6), for "salvation is of the Jews" (John 4:22). Sad to say, for the most part, the nation of Israel failed to witness to the Gentiles that they might believe in the true and living God (Isa. 52:5; Rom. 2:24).

Japheth's descendants (vv. 2–5). Seven sons are named and seven grandsons from only two of the sons. Does this mean that the other five sons had no children born to them, or is it another evidence of the selective approach of the compiler? Japheth is the ancestor of the Gentile nations who located north and west of the land of Canaan. These would be the distant nations, the countries that represented the "outer limits" of civilization for the average Old Testament Jew (Ps. 72:8–10).

When Jesus came to earth, He brought light to the Gentiles (Luke 2:32), and the apostles and the early church carried that light to the nations (Acts 1:8; 13:47). The descendants of Noah's three sons were represented in the early church: the Ethiopian treasurer, a descendant of Ham (8:26ff.);5 Paul, a descendant of Shem (Acts 9); and Cornelius and his family, who were descendants of Japheth (Acts 10).

Ham's descendants (vv. 6–20). Cush is ancient Ethiopia (not the modern nation), Mizraim is Egypt, and Put may be Libya. We've already touched upon the peoples of Canaan. The descendants of Ham located in areas we'd identify today as Egypt, Palestine, the Sudan, Saudi Arabia, and Yemen.

At this point in the listing there's a "parenthesis" to discuss a famous man, Nimrod, the founder of a great empire (vv. 8–12). He's mentioned because the nations he founded played an important part in the history of Israel, and also because one of them (Babel) is discussed in the next section of Genesis.

Noah lived another three-and-a-half centuries, and we have every reason to believe that he walked with God and served Him faithfully. As far as the record is concerned, he fell once, and certainly he repented and the Lord forgave him. In our walk with God, we climb the hills and sometimes we descend into the valleys. As

In the Authorized Version, Nimrod is called "a mighty one in the earth" and "a mighty hunter before

Genesis 10 church's commission to go into all the world isn't a New Testament afterthought; it's written into the warp and woof of the Old Testament story.

the Lord" (vv. 8–9). The word translated "mighty" refers to a champion, somebody who is superior in strength and courage. It's translated "mighty men" in 1 Kings 1:8 and 10 and refers to David's special bodyguards. The image of Nimrod in the text isn't that of a sportsman hunting game7 but rather of a tyrant ruthlessly conquering men and establishing an empire. He built four cities in Shinar (Babylonia) and four more in Assyria. Both Babylon and Assyria became the enemies of Israel and were used of God to chasten His disobedient people. We'll learn more about Babylon in the next study.

Finally, what's written in Genesis 9—10 must have been an encouragement to the people of Israel when they conquered Canaan. They knew that they were the chosen people of God and that the Canaanites would be their servants. They also knew that their God was the Lord of the nations and could dispose of them as He pleased. The conquest of Canaan was a victory of faith in God's promises, which explains why God admonished Joshua to meditate on the Word of God (Josh. 1:8).

Shem's descendants (vv. 21–31). Shem is usually mentioned first, but he's listed last this time so that the narrative can move right into the story of Babel and the genealogy of Abraham, who descended from Shem (11:10ff.). Five sons are mentioned, but the emphasis is on the family of Arphaxad because he was the grandfather of Eber (10:24). Abraham, the father of the Hebrew nation, came from the line of Eber, and his story begins in chapter 12.8

Noah's three sons left a mixed legacy to the world, but the Lord of the nations was still in charge, and history is still His story.10

Notes

1 "Life With Mother" by Russell Baker, in Inventing the Truth, edited by William Zinsser (New York: Book-of-the-Month Club, 1987), 49. 2 Exodus 20:5–6 and 34:7 balance this principle: God does punish the children for their father's sins if the sins of the fathers are repeated by the children, and this frequently happens. Whether it's because of inherited genetic weakness or the influence of bad examples, children sometimes follow in their parents' footsteps. 3 Some students see this "service" not as slavery but as rendering service to others, and perhaps this idea is included in Noah's statement. Some of the Hamitic civilizations contributed much to the material and intellectual progress of the world. 4 In view of what happened to Noah, it's significant that the word "nakedness" is found twenty-four times in this chapter. To "uncover nakedness" means, of course, to have sexual relations with a person, which the the way the niv translates it. 5 This is not the modern Ethiopia but an African nation usually identified as "Cush" in modern translations. Cush was a son of Ham. 6 We've already noticed lists of ten generations from Adam to Noah (Gen. 5), from Shem to Abraham (11:10–26), and from Perez to David (Ruth 4:18–22). Matthew's genealogy of our Lord follows a pattern of three sets of fourteen generations each, from Abraham to Christ (Matt. 1:1–17). Deuteronomy 32:8 states that the division of the nations was "according to the number of the children of Israel." Does this refer to the seventy people in Jacob's (Israel's) family? Some texts read "the number of the sons of God," which may refer to the angels (Job 1—2), since Jewish tradition said there were seventy "territorial angels" and each was assigned to a nation (Dan. 10:12–21). 7 I once saw a sporting goods store that was named "Rod and Nimrod," suggesting that they sold equipment for both fishermen and hunters. 8 It's possible that the name "Hebrew" comes from "Eber," but not all Habraists agree. Some connect "Hebrew" with a word meaning "to pass through or over," that is, "from beyond the other side," meaning "a wanderer, a stranger." Abraham the alien was called "the Hebrew" (Gen. 14:13), as was Joseph in Egypt (39:14; 41:12; 43:32).

There's another "parenthesis" in 10:25 to discuss the "dividing of the earth" during the days of Peleg, which means "division." This is probably referring to the dividing and dispersing of the nations described in chapter 11. However, some students think this "division" refers to a special dividing of the continents and rearranging of the landmasses.9

Significance. This list of names and places carries with it some important theological truths, not the least of which is that Jehovah God is the Lord of the nations. God gave the nations their inheritance (Deut. 32:8) and "determined the times before appointed, and the bounds of their habitation" (Acts 17:26). In spite of despots like Nimrod, Jehovah is the God of geography and of history; He is in control. What God promises, He performs, and Noah's prophecy about his sons came true.

Second, in spite of external differences, all nations belong to the same human family. God made us all "of one blood" (Acts 17:26), and no race or people can claim to be superior to any other race or people. While in His providence, God has permitted some nations to make greater progress economically and politically than other nations, their achievements don't prove that they are better than others (Prov. 22:2).

Third, God has a purpose for the nations to fulfill. The account in Genesis 9:24—11:32 makes it clear that God's chosen nation was Israel. From chapter 12 on, Israel will be center stage in the narrative. But God also used Egypt, Babylon, Assyria, Media-Persia, and Rome to accomplish His purposes with reference to the Jewish people. God can use pagan rulers like Nebuchadnezzar, Cyrus, Darius, and even Augustus Caesar.

Fourth, God is concerned for all the nations. Frequently in the book of Psalms you find the phrase "all ye lands" or "all nations." Psalms 66:1–8 and 67 both express this universal vision that all the nations of the earth come to know God and serve Him. The

Genesis 11

God had commanded the peoples to be fruitful and multiply and to scatter across the earth, but they decided to move to Nimrod's city of Babylon and settle there (11:8–12). This move was blatant rebellion against God's command that the people scatter. Apparently Nimrod wanted them in his cities and under his control.

9 In 1868, Robert S. Candlish proposed an interesting interpretation of this puzzling verse. He suggested that God told Eber how to divide the various nations and where to send them. Nimrod was attempting to consolidate the peoples under his rule, but God thwarted his efforts by dispersing the various clans. See Studies in Genesis by Robert S. Candlish (Grand Rapids: Kregel Publications, 1979), 172–73. 10 Dr. A.T. Pierson often said "History is His story."

The "tower" that they built at Babel was what is known as a "ziggurat." Archeologists have excavated several of these large structures which were built primarily for religious purposes. A ziggurat was like a pyramid except that the successive levels were recessed so that you could walk to the top on "steps." At the top was a special shrine dedicated to a god or goddess. In building the structure, the people weren't trying to climb up to heaven to dethrone God; rather, they hoped that the god or goddess they worshipped would come down from heaven to meet them. The structure and the city were called "Babel," which means "the gate of the gods."

E.The tower of Babel—11:1–9

CHAPTER TWELVE Genesis 11 CAUTION—GOD AT WORK M an proposes, but God disposes."

That familiar statement is almost a religious cliché. Many people who use it don't even know what it means. It was written by the Augustinian monk Thomas à Kempis (ca. 1380–1471) in his classic book On the Imitation of Christ. An expanded version is the proverb, "Man does what he can, God does what He will." Solomon used more words but said it best: "There are many plans in a man's heart, nevertheless the Lord's counsel—that will stand" (Prov. 19:21 nkjv).

This infamous project was an arrogant declaration of war against the Lord, not unlike the revolt described in Psalm 2:1–3. To begin with, the people were resisting God's edict to scatter and repopulate the earth. Motivated perhaps by fear as well as pride, they decided to build a city and a great ziggurat and stay together. But even more, they wanted to make a name for themselves so that others would admire them and perhaps come and join them. Their purpose statement was the devil's lie in Eden: "You will be like God" (Gen. 3:4 niv).

Few chapters in the Bible illustrate this truth better than Genesis 11. When you read the narrative about Babel and then read the genealogies that follow, your immediate impression is that God is at work in His world and is accomplishing His purposes in spite of the plans and projects of sinful people.

The people had several things in their favor. They were truly a "united nations," one people (11:6) speaking one language and using one vocabulary and dictionary.1 They were motivated by one spirit of pride and one compelling desire to make a name for themselves. The only thing missing was the approval of God.

God stops a revolt (11:1–9) Four great events are recorded in Genesis 1—11: the creation of the universe, the fall of man, the flood, and the attempted construction of the Tower of Babel. These chapters reveal that where mankind disobeys God, the Lord judges sin, and then in His grace makes a new beginning.

God's response (vv. 5–9). "Whom the gods would destroy," wrote historian Charles Beard, "they first make drunk with power."2 From Babel to Belshazzar (Dan. 5), and from Herod (Acts 12:20–25) to Hitler, God has demonstrated repeatedly that it doesn't pay to rebel against His will. "Pride goes before destruction, and a haughty spirit before a fall" (Prov. 16:18 nkjv), and Jesus warned that those who exalt themselves will be abased (Matt. 23:12).

Adam and Eve sinned, but God clothed them and promised to send the world a Redeemer. Cain killed Abel, but God sent Seth to carry on the godly line. The Sethites intermarried with the godless Cainites, and God had to wipe the earth clean with a flood, but Noah and his family believed God's Word and were spared. After the flood, the descendants of Noah's three sons repopulated the earth. But the new beginning with Noah eventually led to one of the most arrogant revolts against God recorded anywhere in Scripture.

God in heaven is never perplexed or paralyzed by what people do on earth. Babel's conceited "Let's go up!" was answered by heaven's calm "Let's go down!" "He who sits in the heavens shall laugh; the Lord shall hold them in derision" (Ps. 2:4 nkjv). Of course, God doesn't have to investigate to know what's going on in His universe; the language is used only to dramatize God's intervention.

Rebellion (vv. 1–4). It's likely that the events in chapter 11 occurred prior to those in chapter 10 and that the scattering described in chapter 10 was the consequence of God's judgment at Babel. Perhaps the story was placed here in Genesis so it could lead into the genealogy of Shem which leads into the genealogy of Abraham, the founder of the Hebrew nation. The arrangement, then, is literary and not chronological.

As with Adam and Eve in the garden (Gen. 3:22–24), God's judgment at Babel not only dealt with the immediate sins but also helped to prevent future problems. The unity of mankind would only give people a false sense of power that would lead them into

Genesis 11

Revelation 17—18, Babylon's sins reach up to heaven (18:5). The original worldwide unity that Nimrod desired for the Genesis Babylon will one day be achieved by Satan's godless world system (vv. 3, 9, 11, 23). Earthly Babylon is called a prostitute, while the Holy City from heaven is called bride of Christ (17:1; 21:9ff.). "Every generation builds its own towers," writes psychotherapist Naomi H. Rosenblatt, and she is right.3 Whether these are actual skyscrapers (the Sears Tower and Tribune Tower in Chicago, the Eiffel Tower in Paris, the Trump Tower in New York City), or megacorporations that circle the globe, the idea is the same: "We will make a name for ourselves." God's people can't escape being in the world, because it's in the world that we have our ministry, but we must avoid being of the world. We're not here to build the arrogant towers of men; we're here to help build the church of Jesus Christ.4 even greater rebellion against God. By confusing their language and scattering them over all the earth, God graciously spared their lives and gave them opportunity to return to Him. He could have destroyed the builders, their city, and their tower, but He chose to let them live.

The word "babel" sounds like the Hebrew word balal which means "confusion." Because of God's judgment, the "gate of the gods" became the "the door to confusion." Instead of making a name for themselves, God gave the project a new name! In His church, "God is not the author of confusion" (1 Cor. 14:33), but in the world, God sometimes uses confusion to humble people and keep them from uniting against His will.

The word "Shem" means "name" in Hebrew, and Abraham, a descendant of Shem, was promised that God would make his name great (Gen. 12:2). The people of the world depend on their own wisdom and efforts, and yet they fail to achieve lasting fame. Who knows the name of anybody who worked on the famous Tower of Babel? Yet the name of Abraham is known around the world and revered by Jews, Muslims, and Christians. There's a vast difference between mankind's "We will make our name great!" and God's "I will make your name great!"

What humanity can't achieve by means of its "proud towers," Jesus Christ has achieved by dying on a humiliating cross. All who trust Jesus Christ are one in Him (Gal. 3:27) and will share heaven together, regardless of race, nation, language, or tribe (Rev. 7:9). While the world system is outwardly producing uniformity, inwardly it's tearing things apart. What social scientists are now calling "technopoly" is controlling people's lives.5

The book of Genesis emphasizes names; and in this book, God changes several names. For example, Abram becomes Abraham, Sarai becomes Sarah, Esau becomes Edom, Jacob becomes Israel, and so on. What God calls a thing is far more important than what we call it. When He was creating the world, God gave names to things; and He even asked Adam to name the animals. The word "babel" would convey "gates of the gods" to very few people today; most of them would think "confusion."

But the Holy Spirit is using the church as an agent of reconciliation to bring things together in Jesus Christ (Eph. 1:10; 2 Cor. 5:14–21). In one sense, Pentecost was a reversal of Babel, for the people present in Jerusalem at Pentecost heard the praises of God in their own languages (Acts 2:1–12). The day will come when people from every tribe and nation will worship Jesus Christ (Rev. 15:4) and the judgment of Babel will be done away (Zeph. 3:9).

Our reply. The story of Babel isn't just a part of ancient history, because Babel and Babylon present a spiritual challenge to every believer today.

Each person must make a choice. Will we identify with Babylon or Jerusalem, the worldly prostitute or the heavenly bride?

Babylon eventually became a great city and a great empire. In 606–586 BC, the Babylonian armies attacked and captured the kingdom of Judah, burned the temple and the city of Jerusalem, and took thousands of Jews captive to Babylon for seventy years. God used the cruel and idolatrous Babylonians to chasten His own disobedient people.

God sustains a family (11:10–26) God had promised that He would send a Redeemer, "the seed of the woman" (3:15), who would defeat Satan and bring salvation. Noah's prophecy revealed that God would bless the world through the line of Shem, the "Semites" who were the ancestors of the Hebrew people (9:26–27). "Shem was the ancestor of all the sons of Eber" (10:21 niv), and it's likely that the word "Hebrew" comes from the name "Eber."

But in Scripture, Babylon symbolizes worldly pride, moral corruption, and defiance against God. The biblical contrast is between the earthly city of Babylon that rebels against God, and the heavenly city of Jerusalem that brings glory to God. You will want to read Jeremiah 50—51 and Revelation 17—19 to appreciate the contrasts between these two cities. Babylon represents the world system that opposes God, hates Jesus Christ, and appeals to the baser appetites of human nature. Babylon is the opposite of the heavenly Jerusalem which is the city of the saints (Heb. 12:18ff.).

Genesis gives us two genealogies of Shem, in 10:21–29 and in 11:10–26. The first genealogy lists all five of his sons and five of his grandsons, but then it focuses on the descendants of Arphaxad: Shelah, Eber, and Eber's two sons Peleg and Joktan. It lists Joktan's many sons but ignores Peleg's descendants. But the genealogy in chapter 11 picks up Peleg's side of the family and takes us through to Abraham. The genealogy in Genesis 5 takes us from Adam to Noah, and the

IV. ABRAHAM AND SARAH (11:10— 25:11) The beginning of the Hebrew nation

In the original Babel, the people wanted to build a tower that reached up to heaven, but in the Babylon of

Genesis 11 without their family. The death of Terah left them only with Lot, the son of Haran who had died back in Ur. Lot became the man who strayed, because he finally left Abraham and settled down in the wicked city of Sodom (13:10–13; 14:12; 19:1ff.).

one in Genesis 11 goes from Noah's son Shem to Terah and his son Abraham.

Except that both lists have ten generations, the listing in 11:10–26 is different from the genealogy in Genesis 5. For one thing, it doesn't contain the repeated phrase "and he died." The emphasis is on how old the man was at the birth of his firstborn son. The people named in 11:10–26 didn't live as long as the men named in Genesis 5. The list begins with Noah's 950 years and dwindles down to Nahor's 148 years. The post-flood generations were starting to feel the physical consequences of sin in the human body.

The remarkable thing about God's call of Abraham and Sarah was that they were childless. Abram means "exalted father," but he wasn't a father at all! They were the least likely candidates to have a family and build a great nation. But God's ways are not our ways (Isa. 55:8–9), and by calling and blessing a barren couple, the Lord revealed the greatness of His power and His glory. Abram would be named "Abraham," which means "father of many nations."

The important thing about this genealogy is that it records the faithfulness of God in watching over His people and fulfilling His promises. What to us is only a list of names was to God a "bridge" from the appointment of Shem to the call of Abraham. God has deigned to use people to help accomplish His will on earth, and people are fragile and not always obedient. But the "bridge" was built and the covenant promises sustained.

There's quite a contrast between man's ways at Babel and God's ways in calling Abraham and Sarah. The world depends on large numbers of powerful people in order to accomplish things, but God chose two weak people and started a new nation. The people at Babel wanted to make a name for themselves, but God promised to make Abraham's name great. The workers at Babel followed the wisdom of this world, but Abraham and Sarah trusted the Word of God (Heb. 11:11–12). Babel was built by the energy of the flesh and the motivation of pride, but the nation of Israel was built by the grace and power of God and in spite of human weakness.

God starts a nation (11:27–32) If Genesis 1—11 is a record of four key events—creation, the fall, the flood, and the judgment at Babel—then Genesis 12—50 is the record of the lives of four key men: Abraham, Isaac, Jacob, and Joseph. In this paragraph, five persons stand out: Abraham and his wife Sarah;6 Terah, Abraham's father; and Nahor and Haran, Abraham's brothers. Haran died and left his son Lot behind.

We live in a confused world and Babel is still with us. But God still has His faithful remnant that follows Him by faith and keeps their eyes on the heavenly city (vv. 13–16).

Are you a part of that remnant?

It was God's purpose to call a man and his wife and from them build a family. From that family He would build a nation, and from that nation, God would bless all the nations of the earth (12:1–3; 18:18). From start to finish, it was a work of God's grace; for when God called Abraham and Sarah, they belonged to a family that worshipped idols (Josh. 24:2). In both Ur of the Chaldees and Haran, the people worshipped the moon god.

Notes

1 Even where people speak the same language, they may also use different local dialects, and the same words can have different meanings in different places. George Bernard Shaw is supposed to have said that England and America are two countries divided by a common language. 2 Beard was paraphrasing a statement from the Greek dramatist Sophocles: "Whom Zeus would destroy, he first makes mad." This statement became a proverb and versions of it have appeared in many languages. 3 Wrestling with Angels, by Naomi H. Rosenblatt and Joshua Horowitz (New York: Dell Publishing, 1995), 82. 4 This isn't to suggest that all global technology and worldwide megacorporations are necessarily evil in themselves. It's the spirit and purpose of these "towers" that the Christian must avoid. "Be not conformed to this world" (Rom. 12:1). "And the world is passing away, and the lust of it; but he who does the will of God abides forever" (1 John 2:17 nkjv). God's people can make good use of global technology to spread the gospel and build the church, but our faith must be in God and our purpose must be to glorify God. The Bible repeatedly warns believers not to be so identified with the world system that they share in its ultimate judgment (Isa. 48:20; Jer. 50:8; 51:6, 45; 1 Cor. 11:32; Rev. 18:4). 5 See Technopoly: The Surrender of Culture to Technology by Neil Postman (New York: Knopf, 1992; reprint, Vintage Books,

According to Stephen (Acts 7:2), "the God of glory" appeared to Abraham and called him to go to Canaan. Abraham must have shared this amazing message with his family and told them that he and Sarah were leaving. He was supposed to take only Sarah and depart, leaving his family behind (Gen. 12:1); but everybody went with him except his brother Nahor and, of course, his brother Haran who had died. Nahor and his wife Milcah will show up again later in the story (22:20), but Nahor was the man who stayed. Even though he remained in idolatrous Ur of the Chaldees, did Nahor believe the message his brother gave him about the true God of glory? We hope he did.

It appears that Terah did believe and took charge of the family and their travels (11: 31), but Terah was the man who stopped. He traveled 500 miles, as far as the city of Haran, and there he settled down and there he died. Perhaps the journey was too great for him, but it was God's plan that Abraham and Sarah follow Him

Genesis universe is not an accident. It's the incredible masterpiece of a wise and powerful God who works everything according to the counsel of His own perfect will.

1993); and The Technological Bluff by Jacques Ellul (Grand Rapids: Eerdmans, 1990). 6 Their names were later changed from Abram to Abraham and from Sarai to Sarah (Gen. 17:1–17).

The complexity of the universe reveals the power and wisdom of God, and the beauty of the universe shows His love. He could have made a dull world, but He decorated His world with a riot of color and gave us a variety of plants, animals, and people to enjoy. Day after day and night after night, creation reveals the glory of God (Ps. 19).

CHAPTER 13 Review of Genesis 1—11 BACK TO BASICS W

Because this is God's creation, we're but stewards of what He's given us. We must use the wealth of creation for the good of others and the glory of God, remembering that one day we'll give God an accounting of our stewardship. To waste or exploit the wealth of creation, or heedlessly mar the beauty of creation, is to sin against God. It's not just a matter of ecology; it's a matter of theology: this is our Father's world.

hat the foundation is to the house, what the Constitution is to United States law, and what the periodic table of elements is to chemistry, the book of Genesis is to the Bible. It's basic. An understanding of the basic truths of Genesis, especially chapters 1—11, will give you the key you need to unlock the rest of Scripture and to live to the glory of God. But you don't stop with Genesis 1—11; you build on it.

God generously gives to us "all things richly to enjoy" (1 Tim. 6:17), and we should thank Him for His gifts and use them wisely.

Let's review some of these basics.

We are made in the image of God Men and women are created, not evolved, and they're created in the image of God. This is a tremendous privilege and a great responsibility. Every baby that's conceived is made in God's image and has the right to live, to be in a loving family, to come to know God through Jesus Christ, and to enjoy a life that's purposeful and fulfilling.

God is real and we can trust Him The Bible opens with a declaration that God exists: "In the beginning God" (1:1). Genesis presents no philosophical arguments to prove God's existence; it just puts Him at the beginning of everything. When you open your Bible, God is there, and He1 was there before the Bible was written or even the universe was created.

Since God has given us a mind to think with, we need to read His Word and learn His truth. He's given us a will to decide with, and we must make wise decisions that please Him. We have hearts to love Him, and we show this love by fellowshipping with Him and obeying His will. Our inner being is spiritual, and we need God dwelling within if we're to have inner peace and satisfaction. "Thou hast made us for Thyself," wrote Augustine, "and our hearts are restless until they rest in Thee."

The God you meet in Genesis 1—11 is not only eternal, but He's also wise and powerful. He is a great God, and so great is His power that He only has to speak to make things happen. And so great is His wisdom that what He creates is to be—and it works! From the tiniest one-celled animal to the biggest galaxy, in all creation God's power and wisdom are manifested.

And yet this great God is a personal God. He pays attention to us and wants to be our Lord and our Friend!

The fact that we're all created in the image of God means that we must love and protect one another. God gives life and only God can take it away. He's given to human government the authority for capital punishment, for the murderer attacks the very image of God.

He is a holy God who will not condone sin. He judged the personal sins of Adam, Eve, and Cain, and also the corporate sins of the antediluvian population and the people at Babel. But at the same time, He is a God of love who created us in His image and longs to fellowship with us and reveal Himself to us. Our sins grieve Him, but in His grace, He forgives those who trust Him and will give them another chance.

The image of God in us has been marred by sin, but that image can be restored as we walk with God and yield to His Spirit (2 Cor. 3:18). Since God made us, He knows what's best for us, and He's given us His Word as our guidebook for life. It's the "manual of operations," and we must get acquainted with it. When all else fails, read the instructions.

The God of Genesis has a plan for mankind. He promised to send a Redeemer who would conquer Satan and bring salvation for the human race (3:15). He fulfilled that promise in sending Jesus Christ, the Son of God, to die on the cross for the sins of the world. You don't really know God until you have trusted Jesus Christ to save you from your sins.

Obedience is the key to usefulness, joy, and blessing Our first parents disobeyed God's Word and plunged the entire human race into sin. Cain disobeyed and became a wanderer. Noah obeyed and God saved him

We live in God's creation The universe was created by God, not by chance. He made everything and He keeps everything going. The

Genesis and his family from destruction and blessed them after the flood was over. Whenever we disobey God, we break our communion with Him and lose the joy of His presence. Obedience is the key to blessing; disobedience is the way to unhappiness and chastening.

tongues and nations, but they are all the sons and daughters of Adam and Eve. By the providence of God, some nations and races have made more rapid progress in this world than have others, but this doesn't mean these progressive nations are better than other people. We are of one blood, and no race can claim to be superior to another race.

Satan is real, but is a defeated enemy Satan is not eternal; he's a created being. He's not allknowing, all-powerful, or present in all places at all times. He's limited, but he wants you to think he's as great as God and worthy of your obedience. Satan is very powerful and very subtle, and in ourselves we're no match for him.

God has ordained that men and women shall work. Work isn't a form of punishment; rather, it's an opportunity to cooperate with God in caring for His creation.

Israel is God's chosen people This doesn't mean that they're better than others, but only that they have God's call upon them and therefore have a greater responsibility in this world. God chose them because He loved them, not because of their intrinsic worth (Deut. 7:6–11). God called Israel to bring blessing to the whole world, and because of Israel, we have the knowledge of the true God, the written Word of God, and most of all, the Savior Jesus Christ. No Christian should be guilty of anti-Semitism in thought, word, or deed.

Satan wants to be god in our lives; he wants our worship and our service. He tempts us by questioning God's Word: "Has God really said?" He promises to make us like God, but he never keeps that promise. The first step in victory over Satan is not to listen to his offers or believe his promises. We need to know and believe God's truth if we want to detect and defeat the devil's lies.

Satan has been defeated by Jesus Christ, and through Christ we can claim victory (Col. 2:15; Rom. 16:20; 1 Cor. 10:13).

God doesn't change and is always in control God is still on the throne and always knows what He's doing. He's longsuffering toward sinners, but eventually He judges sin and rewards the righteous. Whether it's the farthest star or the most minute atom, God knows where everything is and what everything is doing; and everything He's made will ultimately accomplish His will on this earth.

There is such a thing as sin The world may call it a blunder, a mistake, a weakness, or an accident, but if it's disobedience to God's will, God calls it sin. Sin is serious because it leads to death and judgment. Like any loving Father, God is grieved when His children sin, and God judges sin. But God also forgives and provides the cleansing that we need.

God has built laws into this universe which, if we obey them, work for us, but if we disobey them, they work against us. Science is simply thinking God's thoughts after Him, discovering these laws and putting them to work. The Creator has the right to "break" His own laws and do the miraculous.

When we sin, our tendency is to run away and try to hide, but this is the worst thing we can do. You can't hide from God. The only thing to do is to repent, confess, and claim His forgiveness. God does give us another opportunity to obey Him and be blessed.

Sex is God's idea and He knows best how it should be used God made the first humans "male and female." He did it not just so they could reproduce and keep the human race going, but also that they might learn to love and enjoy one another and discover their loving relationship to the Lord. His original intent was one man for one woman for one lifetime.

Our relationship to God is based on faith "But without faith it is impossible to please him, for he who comes to God must believe that he is, and that he is a rewarder of those who diligently seek him" (Heb. 11:6). We live on promises, not explanations.

Living for God is the most rewarding life possible God has a different purpose for each of us to fulfill, and He enables us to fulfill it as we trust His Word and obey His will. Whatever He calls us to do can be done to the glory of God. While there are times when it seems like the righteous are suffering and the wicked are succeeding, in the end, the righ-teous will get their eternal reward and the wicked their eternal punishment.

The Bible isn't a "sex manual," but it does make some things very clear. It's clear that sexual sins are destructive not only to the body and the inner person, but also to other people, especially one's mate and family. God created man and woman for each other; any other combination is out of God's will, no matter what society and the courts might say. God invented marriage, and sex outside the loving bonds of marriage is wrong.

The Christian life isn't always the easiest life, but it is the most satisfying and rewarding life.

All humans are made of one blood God separated the descendants of Noah into various

These are just a few of the basics found in Genesis 1—11, and illustrated and explained in the rest of the

Genesis 11—12

Bible. When you give your life to Christ and build on these basic truths, you build on a solid foundation that can't be moved. To ignore these basics is to build on the sand and make a life that won't survive the storms of life or the final judgment from God. Jesus calls us all back to the basics. Read and ponder Matthew 7:21–27.

Consider the elements involved in their experience.

A call (12:1a) When God called. Salvation comes because God calls in grace and sinners respond by faith (Eph. 2:8–9; 2 Thess. 2:13–14). God called Abraham out of idolatry (Josh. 24:2), when he was in Ur of the Chaldees (Gen. 11:28, 31; 15:7; Neh. 9:7), a city devoted to Nannar, the moon-god. Abraham did not know the true God, and had done nothing to deserve knowing Him, but God graciously called him. "Ye have not chosen me, but I have chosen you'' (John 15:16).

Note

1 It's unfortunate that some people have made an issue over what pronouns we should use when referring to God. The Bible consistently uses "he," but not because the male gender is more godlike. God is spirit, and spirit beings (including angels) have no gender. For some reason, people who object to God being called "he" don't object when Satan is called "he"; yet Satan is also a spirit creature who is sexless.

Abraham was seventy-five years old when God called him, so age doesn't need to be an obstacle to faith. He trusted God for 100 years (Gen. 25:7), and from his experience, we today can learn how to walk by faith and live to please the Lord.

Abraham was married to Sarah, his half sister (20:12), and they were childless. Yet God used them to found a great nation! "I called him [Abraham] alone, and blessed him, and increased him'' (Isa. 51:2). Why would God call such an unlikely couple for such an important task? Paul gives you the answer in 1 Corinthians 1:26–31.

CHAPTER FOURTEEN Genesis 11:27—12:9 A NEW BEGINNING I f the other planets are inhabited,'' quipped George Bernard Shaw, "then they must be using the earth for their insane asylum.''

God called Abraham after the Gentiles had failed and turned away from the true and living God. That process of devolution is described in Romans 1:18–32. Man originally knew the true God, but he would not glorify Him or give thanks to Him for His gracious provision. Man substituted idols for the true and living God. Idolatry led to immorality and indecency; and before long, the Gentile world was so corrupt that God had to give it up (vv. 24, 26, 28). Then He called Abraham, the first Jew, and made a new beginning.

We may chuckle at that statement, but it reminds us of a sad fact: The world is in a mess, and it does not seem to be getting any better. What is wrong?

It all goes back to events recorded in the book of Genesis. Except for the account in chapters 1 and 2, the first eleven chapters of Genesis record one failure of man after another, failures that are being repeated today. The first man and woman disobeyed God and were cast out of the Garden (chap. 3). Cain murdered his brother Abel and lied about it (chap. 4). Humanity became so corrupt that God cleansed the earth with a flood (chaps. 6—8). Noah got drunk and exposed himself to his son Ham (chap. 9). In their defiance of God, men built a city and a tower, and God had to send confusion to end the rebellion (chap. 10).

How God called. "The God of glory appeared unto our father, Abraham'' (Acts 7:2). How God appeared to Abraham, we are not told, but it was the first of seven communications to Abraham recorded in Genesis. The revelation of God's glory would have shown Abraham the vanity and folly of the idol worship in Ur. Who wants to worship a dead idol when he has met the living God! First Thessalonians 1:9–10 and 2 Corinthians 4:6 describe this salvation experience. But God also spoke to Abraham (Gen. 12:1–3), and the Word brought about the miracle of faith. "So then faith cometh by hearing, and hearing by the Word of God'' (Rom. 10:17). It was a call to separate himself from the corruption around him, and Abraham obeyed by faith (Heb. 11:8). True faith is based on the Word of God and leads to obedience. God could not bless and use Abraham and Sarah unless they were in the place of His appointment (2 Cor. 6:14—7:1).

Disobedience, murder, deception, drunkenness, nudity, and rebellion sound pretty up-to-date, don't they? If you were God, what would you do with these sinners, men and women you had created in your own image?

"I'd probably destroy them!'' you might reply, but that's not what God did. Instead, God called a man and his wife to leave their home and go to a new land, so that He might give humanity a new beginning. Because of God's call and their obedient faith, Abraham and Sarah* ultimately gave to the world the Jewish nation, the Bible, and the Savior. Where would we be today if Abraham and Sarah had not trusted God?

Lost sinners today are not likely to receive a special revelation of God's glory as did Abraham and Sarah. But they can see His glory in the lives of His people (Matt. 5:16) and hear His Word of faith when they share their witness. God spoke to Abraham directly, but today we hear the truth of salvation through the witness of His people (Acts 1:8).

Their original names were Abram and Sarai, but we will follow the example of Stephen in Acts 7:2 and use their new names (Gen. 17), since they are more familiar.

Genesis 12 him a land, make him into a great nation, and use that nation to bless the whole world. God blesses us that we might be a blessing to others, and His great concern is that the whole world might be blessed. The missionary mandate of the church does not begin with John 3:16 or Matthew 28:18–20. It begins with God's covenant with Abraham. We are blessed that we might be a blessing.

Why God called. There are at least three reasons why God called Abraham and Sarah. In His love, God was concerned about their salvation; so He revealed His glory and shared His gracious promises. But even beyond their personal salvation was God's purpose in blessing the whole world. This was accomplished when God sent His Son into the world through the Jewish nation. Christ died for the sins of the world (1 John 2:2; 4:14) and wants His church to tell the good news to the whole world (Mark 16:15).

Notice the contrast between Genesis 11:1–9 and 12:1–3. At Babel, men said, "Let us!'' but to Abraham, God said, "I will.'' At Babel, men wanted to make a name for themselves, but it was God who made Abraham's name great. At Babel, the workers tried to unite men, only to divide them; but through Abraham, a whole world has been blessed, and all believers are united in Jesus Christ. Of course, Pentecost (Acts 2) is the "reversal'' of Babel; but Pentecost could not have occurred apart from God's covenant with Abraham (Gal. 3:14).

But there is a third reason: The life of Abraham is an example for all Christians who want to walk by faith. Abraham was saved by faith (Gen. 15:6; Rom. 4:1–5; Gal. 3:6–14) and lived by faith (Heb. 11:8–19), and his obedience was the evidence of his faith (James 2:14–26). Abraham obeyed when he did not know where (Heb. 11:8–10), how (vv. 11–12), when (vv. 13–16), or why (vv. 17–19); and so should we. Abraham and Sarah were not perfect, but their walk was generally characterized by faith and faithfulness. When they sinned, they suffered for it; and the Lord was always ready to forgive when they repented. "The victorious Christian life,'' said George Morrison, "is a series of new beginnings.'' As you study the life of Abraham and Sarah, you will learn what faith is and how to walk by faith. You will discover that, when you trust the Lord, no test is impossible and no failure is permanent.

It must have seemed incredible to Abraham and Sarah that God would bless the whole world through an elderly childless couple, but that is just what He did. From them came the nation of Israel, and from Israel came the Bible and the Savior. God reaffirmed this covenant with Isaac (Gen. 26:4) and Jacob (28:14) and fulfilled it in Christ (Acts 3:25–26). In later years, God amplified the various elements of this covenant, but He gave Abraham and Sarah sufficient truth for them to believe Him and set out by faith.

A covenant (12:1–3) Faith is not based on feeling, though the emotions are certainly involved (Heb. 11:7). True faith is based on the Word of God (Rom. 10:17). God spoke to Abraham and told him what He would do for him and through him if he would trust and obey. "Great lives are trained by great promises,'' wrote Joseph Parker, and this was certainly true of Abraham and Sarah. God's covenant gave them the faith and strength they needed for their lifelong pilgrim journey.

A compromise (11:27–32; 12:4) First steps of faith are not always giant steps, which explains why Abraham did not fully obey God. Instead of leaving his family, as he was commanded, Abraham took his father and his nephew Lot with him when he left Ur, and then he stayed at Haran until his father died.

Whatever you bring with you from the old life into the new is likely to create problems. Terah, Abraham's father, kept Abraham from fully obeying the Lord, and Lot created serious problems for Abraham until they finally had to agree to part. Abraham and Sarah brought a sinful agreement with them from Ur (20:13), and it got them into trouble twice (12:10–20; 20:1–18).

We are not saved by making promises to God; we are saved by believing God's promises to us. It was God who graciously gave His covenant to Abraham, and he responded with faith and obedience (Heb. 11:8–10). How you respond to God's promises determines what God will do in your life.

The life of faith demands total separation from what is evil and total devotion to what is holy (2 Cor. 6:14— 7:1). As you study the life of Abraham, you will discover that he was often tempted to compromise, and occasionally he yielded. God tests us in order to build our faith and bring out the best in us, but the devil tempts us in order to destroy our faith and bring out the worst in us.

The Bible records God's many covenants, beginning with the promise of the Redeemer in Genesis 3:15 and climaxing with the new covenant through the blood of Jesus Christ (Luke 22:20; Heb. 8). The Hebrew word translated "covenant'' has several meanings: (1) to eat with, which suggests fellowship and agreement; (2) to bind or fetter, which means commitment; and (3) to allot, which suggests sharing. When God makes a covenant, He enters into an agreement to commit Himself to give what He promises. It is purely an act of grace.

When you walk by faith, you lean on God alone: His Word, His character, His will, and His power. You don't isolate yourself from your family and friends, but you no longer consider them your first love or your first obligation (Luke 14:25–27). Your love for God is so strong that it makes family love look like hatred in comparison! God calls us "alone'' (Isa. 51:1–2), and we must not compromise.

God did not give Abraham reasons or explanations; He simply gave him promises: "I will show thee … I will make of thee … I will bless thee … I will bless them that bless thee'' (Gen. 12:1–2). God promised to show

Genesis 12

A commitment (12:4–9) The seventeenth-century Puritan preacher, Thomas Fuller, said that all mankind was divided into three classes: the intenders, the endeavorers, and the performers. Terah may have been an intender, but he never made it into the land of promise. Lot was an endeavorer up to a point, but he failed miserably because he could not walk by faith. Abraham and Sarah were the performers because they trusted God to perform what He promised (Rom. 4:18–21). They committed their lives and futures to God, obeyed what He commanded, and received all that God planned for them.

Claiming your inheritance involves tests and temptations, challenges and battles, but God is able to see you through (Phil. 1:6).

Obedience leads to new assurance and new promises from God (Gen. 12:7; John 7:17). What comfort it must have brought when Abraham and Sarah had this fresh revelation of God as they arrived in a strange and dangerous land. When you walk by faith, you know that God is with you and you don't need to be afraid (Heb. 13:5–6; Acts 18:9–10; 2 Tim. 4:17). God will work out His purposes and accomplish in and through you all that is in His heart.

Most of us are not commanded to pull up stakes and go to a strange country, but the challenges to our faith are just as real. Sometimes there are serious problems in the home, on the job, or in the church, and we wonder why God has permitted these things to happen. If you are to claim your spiritual inheritance in Christ, you must display faith in God's Word and obedience to God's will.

Faith brings us out (vv. 4–5). It may have been a son's love for his aged father that made Abraham delay (Luke 9:59–62), but the day finally came when he and Sarah had to leave Haran and go to the land God chose for them. Faith and a double mind never go together (James 1:6–8), and you cannot serve two masters (Matt. 6:24). Faith demands commitment.

Wherever Abraham went in the land of Canaan, he was marked by his tent and his altar (Gen. 12:7–8; 13:3–4, 18). The tent marked him as a "stranger and pilgrim'' who did not belong to this world (Heb. 11:9–16; 1 Peter 2:11), and the altar marked him as a citizen of heaven who worshipped the true and living God. He gave witness to all that he was separated from this world (the tent) and devoted to the Lord (the altar). Whenever Abraham abandoned his tent and his altar, he got into trouble.

I sometimes get the impression that commitment is a vanishing commodity in today's world. Many people don't want to be committed to their jobs, their marriage vows, or to one another. "I'm going to do my thing my way!'' is the essence of today's philosophy, and this attitude has invaded the church. Many believers will not commit themselves to ministering in one church but move from church to church when pastors and music programs change. "Temporary'' is a key word today: temporary Sunday School teachers and youth sponsors, temporary choir members, temporary church members, and even temporary pastors.

Abraham pitched his tent with Bethel on the west and Ai on the east (Gen. 12:8). Bible names sometimes have significant meanings, though we must not press them too far. Bethel means "the house of God'' (28:19), and Ai means "ruin.'' Figuratively speaking, Abraham and Sarah were walking in the light, from east to west, from the city of ruin to the house of God! This world system is in ruins, but true believers have turned their backs on this world and have set their faces toward God's heavenly home. "The path of the righteous is like the first gleam of dawn, shining ever brighter till the full light of day'' (Prov. 4:18 niv).

"It is a day of fading declarations,'' said Vance Havner. "Church covenants are found in the backs of hymn books, but they have faded in the lives of most of our members—if they ever meant anything. Declarations of personal dedication grow dim, and need to be renewed. It is a day of faded declarations!''

Where would we be today if Abraham and Sarah had not committed themselves to obey the Lord by faith? Where would we be if previous generations of Christians had not given themselves fully to the Lord? We who come along later must not take for granted the things that previous generations paid a great price to attain. May the next generation look back at us and say, "They were faithful!''

Faith brings us on (v. 9). The life of faith must never stand still, for if your feet are going, your faith is growing. Note the verbs used to describe Abraham's life: he departed (12:4), went forth (12:5), passed through (12:6), removed (12:8), and journeyed (12:9). God kept Abraham moving so that he would meet new challenges and be forced to trust God for new "grace to help in time of need'' (Heb. 4:16). Comfortable Christianity is opposite the life of faith, for "pilgrims and strangers'' must face new circumstances if they are to gain new insights about themselves and their Lord. "Let us press on to maturity'' is the challenge (6:1 nasb).

Faith brings us in (vv. 12:6–8). God brings us out that He might bring us in (Deut. 6:23). We know nothing about their long journey from Haran to Canaan, because it was the destination that was important. Centuries later, God would give that land to Abraham's descendants, but when Abraham and Sarah arrived, they were "strangers and pilgrims'' in the midst of a pagan society (Heb. 11:13).

How did Abraham know where to go and what to do? He "called upon the name of the Lord'' (Gen. 12:8). He prayed to the Lord, and the Lord helped him. Abraham's pagan neighbors saw that he had an altar but no idols. He had no "sacred places'' but built

In spite of what the folk songs say, entering Canaan is not a picture of dying and going to heaven. It is a picture of the believer claiming his or her inheritance by faith. God has appointed a "Canaan'' for each of His children (Eph. 2:10), and it is obtained only by faith.

Genesis 12

(Gen. 12:10), people (12:11—13:4), and things (13:5–18).

his altar to God wherever he pitched his tent. You could trace Abraham's steps by the altars he left behind. He was not ashamed to worship God openly while his heathen neighbors watched him.

Circumstances (12:10) In leaving his family and traveling to an unknown land, Abraham took a great step of faith. After he arrived, he saw God a second time and heard His word of promise. Abraham and Sarah probably expected to settle down and enjoy their new home, but God would not let them. Instead, God permitted a famine to come to the land. There is no record that Abraham ever faced a famine in Ur or Haran, but now that he was in God's land, he had to find food for a large company of people, plus flocks and herds (see 14:14).

In the pilgrim life, you must go "from faith to faith'' (Rom. 1:17) if you would go "from strength to strength'' (Ps. 84:7). G. A. Studdert Kennedy said, "Faith is not believing in spite of evidence; it is obeying in spite of consequence.'' "By faith Abraham … obeyed'' (Heb. 11:8). Faith without obedience is dead (James 2:14–26), and action without faith is sin (Rom. 14:23). God has wedded faith and obedience like the two sides of a coin; they go together.

This does not mean that sinners are saved by faith plus works, because Scripture declares that sinners are saved by faith alone (John 3:16–18; Eph. 2:8–9). Dr. H. A. Ironside, longtime pastor of Chicago's Moody Church, was told by a lady that she expected to get to heaven by faith plus her good works. "It's like rowing a boat,'' she explained. "It takes two oars to row a boat; otherwise you go around in a circle.'' Dr. Ironside replied, "That's a good illustration except for one thing: I'm not going to heaven in a rowboat!''

Why did God allow the famine? To teach Abraham and Sarah a basic lesson in the "school of faith,'' a lesson you must also learn: Tests often follow triumphs. This principle is illustrated in the history of Israel. No sooner had the nation been delivered from Egypt than the Egyptian army chased them and cornered them at the Red Sea (Ex. 12—15). Triumph was followed by testing. God brought them through, but then they faced another test: no water (15:22–27). After that came hunger (Ex. 16) and an attack from the Amalekites (Ex. 17). Tests follow triumphs.

The faith that saves is the faith that proves itself in good works (Eph. 2:8–10; Titus 2:14; 3:8, 14). Abraham was saved by faith (Heb. 11:8; Gen. 15:6; Rom. 4:1–5), but his faith was made evident by his obedience (James 2:21–24).

"I thought that getting saved was the end of all my troubles,'' a young believer said to me. "But now I know that faith in Christ has given me a whole new set of problems! But now there are two differences,'' he added with a smile. "I don't face them alone, because the Lord is with me, and I know He allows them for my good and His glory.''

Abraham is now in the place of God's appointment, doing what God told him to do. But this is not the end—it is the beginning! Even in the place of obedience you will face tests and trials, for that is how faith grows. But the same Lord who brought you out, brought you in, and brought you on in your pilgrim journey will also bring you through if you follow Him by faith.

One of the enemies of the life of faith is pride. When you win a victory, you may feel overconfident and start telling yourself that you can defeat any enemy at any time. You start depending on your past experience and your growing knowledge of the Word, instead of depending wholly on the Lord. This explains why the promise of 1 Corinthians 10:13 is preceded by the warning of verse 12: "Therefore let him who thinks he stands take heed lest he fall'' (nkjv). God did not want Abraham to become proud and self-confident, so He put him and his faith into the furnace of testing.

CHAPTER FIFTEEN Genesis 12:10—13:18 FAMINES, FLOCKS, AND FIGHTS L ife can be difficult,'' wrote Amy Carmichael, missionary to India. "Sometimes the enemy comes in like a flood. But then is the time to prove our faith and live our songs'' (Candles in the Dark, 51).

After you have won a great victory of faith, expect the enemy to attack you or the Lord to test you, or both. This is the only way you can grow in your faith. God uses the tough circumstances of life to build the muscles of your faith and keep you from trusting something other than His Word. Don't try to run away from the problem. It won't work.

A faith that can't be tested can't be trusted. Peter compared the Christian's trials to the testing of gold in the furnace (1 Peter 1:7), and the patriarch Job used the same image: "But He knows the way that I take; when He has tested me, I shall come forth as gold'' (Job 23:10 nkjv). God's purpose in allowing trials is not only to verify our faith but also to purify it and remove the dross. God knows what kind of faith we have, but we don't know, and the only way to advance in the "school of faith'' is to take examinations.

Instead of remaining in the land and trusting the Lord to help him, Abraham went "down into Egypt'' (Gen. 12:10). In the Bible, Egypt is a symbol of the world system and its bondage, while the land of Israel is a picture of the inheritance of blessing God has for you (Deut. 11:10–12). When people went to Jerusalem, they went up, but when they went to Egypt, they went down. Spiritually speaking, "going down to Egypt'' means doubting God's promises and running to

Like Abraham, as you progress in the "school of faith,'' you will face three special tests: circumstances

Genesis 12—13

A third change took place: He moved from "others'' to self. He lied so that it might "be well with me for thy [Sarah's] sake'' (v. 13). As the husband, Abraham should have thought first of his wife and not of himself (1 Peter 3:7; Eph. 5:25, 28–29). In fact, he should never have taken his wife there in the first place! A husband out of the will of God can bring untold trouble to his wife and family.

the world for help. (See Num. 11; 14; Isa. 30:1–2; 31:1; and Jer. 42:13ff.) When circumstances become difficult and you are in the furnace of testing, remain where God has put you until He tells you to move. Faith moves in the direction of peace and hope, but unbelief moves in the direction of restlessness and fear. "He that believeth shall not make haste'' (Isa. 28:16). In times of testing, the important question is not, "How can I get out of this?'' but, "What can I get out of this?'' (See James 1:1–12.) God is at work to build your faith. God alone is in control of circumstances. You are safer in a famine in His will than in a palace out of His will. It has well been said, "The will of God will never lead you where the grace of God cannot keep you.'' Abraham failed the test of circumstances and turned from the will of God.

This leads to a fourth change: He moved from bringing blessing to bringing judgment. God called Abraham to be a blessing to the nations (Gen. 12:1–3), but because of Abraham's disobedience, judgment fell on Pharaoh and his household (v. 17). This also happened years later in Gerar (Gen. 20). If you want to be a blessing to others, then stay in the will of God. Jonah ran from God's will and caused a storm that almost sank the ship. Like Jonah, Abraham lost his testimony before unbelievers and had to face embarrassment and rebuke.

People (12:11—13:4) Once in Egypt, Abraham faced a new set of problems, for if you run away from one test, you will soon face another. Once you enroll in "the school of faith,'' you are not allowed to "drop out'' just because of one failure. God has purposes to fulfill in you and through you, and He will do all that is necessary to make you succeed (Ps. 138:8; Phil. 1:6).

God graciously watched over His servant and brought him out of a difficult situation. If Sarah had become one of Pharaoh's wives, what would have happened to the promise of the Redeemer? When we don't let God rule, He overrules and accomplishes His purposes, but we pay dearly for our disobedience.

Abraham learned his lesson, repented, and "went up'' out of Egypt (13:1). When you disobey the will of God, the only right thing to do is to go back to the place where you left Him and make a new beginning (1 John 1:9). No failure is permanent in "the school of faith." Abraham went back to his tent and altar and the life of a "pilgrim and stranger.''

In Canaan, all Abraham had to deal with was a famine, but in Egypt, he had to get along with a proud ruler and his officers. Pharaoh was looked on as a god, but he was not a god like Abraham's God, loving and generous and faithful. Abraham soon discovered that he had been better off dealing with the circumstances in Canaan than with the people in Egypt. Notice the changes that took place in Abraham's life because he went down to Egypt.

A casual observer of this episode might conclude, "What happened to Abraham wasn't all bad. Pharaoh gave Abraham a lot of wealth (Gen. 12:16; 13:2), and Sarah was given her own maid, Hagar (16:1). God forgave Abraham's sin, and he started over again. So, what's the big problem?''

To begin with, Abraham moved from trusting to scheming. Abraham had no altar in Egypt, and you don't find him calling on the Lord for guidance and help. When I was ministering in Youth for Christ International, my friend and fellow worker Pete Quist often reminded us, "Faith is living without scheming.'' When you stop trusting God's Word, you start leaning on man's wisdom, and this leads to trouble (Prov. 3:5–6; 1 Cor. 3:18–20). Abraham and Sarah brought this "half-truth'' with them from Ur (Gen. 20:13), used it in Egypt and Gerar (Gen. 20), and then their son Isaac adopted it (Gen. 26). When you find yourself scheming in order to escape problems with people, beware; worse trouble is coming!

The "big problem'' is that everything Abraham received in Egypt later caused trouble. Because of their great wealth, Abraham and Lot could not live together and had to separate (13:5–6). Hagar, the Egyptian maidservant, brought division and sorrow into the home (Gen. 16). Having had a taste of Egypt (the world), Lot started measuring everything by what he saw there (13:10–11), and this led to his downfall and the ruin of his family. There are no benefits from disobedience.

The practical lesson from all of this is simply never abandon your altar. Stay in fellowship with the Lord no matter what the circumstances may be. If you have disobeyed and God is disciplining you, go back to the place where you left Him and make things right. Remember: "The victorious Christian life is a series of new beginnings.'' That is not an excuse for sin, but it is an encouragement for repentance.

He also moved from confidence to fear. When you are in the place of God's choosing, you don't ever need to be afraid, for faith and fear cannot dwell in the same heart (Isa. 12:2; Mark 4:40). The fear of God is the fear that conquers every fear (Ps. 112; Isa. 8:13); but "the fear of man brings a snare'' (Prov. 29:25 nkjv). God had repeatedly said "I will'' to Abraham, but now Abraham was saying "They will'' (Gen. 12:12, italics added). He took his eyes off the Lord and started looking at people.

Things (13:5–18) I wonder how many family fights have been caused by the love of money. The newspapers often publish reports about families battling in court because of an

Genesis 13

Chron. 20:7; Isa. 41:8) and Lot was a friend of the world (James 4:4). Many church splits and family fights are caused by carnal Christians who are not walking with the Lord or with other believers.

inheritance or a lottery winning. People who used to love each other and enjoy each other start attacking each other just to get money, but money cannot buy the blessings that families freely give.

Abraham lived for others, not for self. While in Egypt, Abraham thought first about himself (Gen. 12:12–13), but when he returned to his altar in Canaan, he put God first and others next. As the "elder statesman'' of the camp, Abraham had every right to decide the issue and tell Lot what to do, but he gave Lot first choice. "Be kindly affectioned one to another with brotherly love, in honor preferring one another'' (Rom. 12:10). The spiritual Christian does not insist on his or her own rights but gladly yields to others.

Abraham may have failed the first two tests, but he passed this third test with great success. The test was not an easy one, for it involved land and wealth, but Abraham is the example of what every believer should do when there are disputes about material things.

Abraham determined to be a peacemaker and not a troublemaker. The problem between Abraham and Lot was not caused by the land, the famine, their wealth (both of them were rich), or even their herdsmen (13:7). The heart of every problem is the problem in the heart. Lot's heart was centered on wealth and worldly achievement, while Abraham wanted only to please the Lord. "Can two walk together, except they be agreed?'' (Amos 3:3).

In his latter years, General William Booth, founder of the Salvation Army, was too infirm to attend the Army's world conference, but he would send the delegates a message. One year he cabled them only one word: OTHERS. I have been privileged to minister with the Salvation Army in different parts of the world, and I can testify that they take that word OTHERS very seriously. "Each of you should look not only to your own interests, but also to the interests of others'' (Phil. 2:4 niv).

It was bad enough that this dispute was between brethren (Gen. 13:8), but even worse, the heathen people of the land were watching and listening (v. 7). When Christians have disputes, it hurts the testimony of the Lord. In my pastoral ministry, I frequently visited the unsaved relatives and friends of church members, seeking to interest them in spiritual things, only to discover that they knew about every "church fight'' in town. No wonder our Lord prayed that His people might be one, that the world might believe (John 17:20–23). Christian unity is fragrant and fruitful (Ps. 133), but disunity turns that fragrance into a stench and the garden into a desert.

Abraham lived by faith, not by sight. No matter what Lot did, Abraham was not worried about his future, for he knew that everything was in the hands of the Lord. Abraham had never read Psalm 47:4 or Matthew 6:33, but he was putting both into practice by faith. He had met God at the altar and he knew that everything was under control. When God is first in your life, it makes no difference who is second or last.

James 3:13—4:10 explains why Lot was a troublemaker instead of a peacemaker: He had "heart trouble.'' He followed the wisdom of this world (as Uncle Abraham had done in Egypt) and not God's wisdom. He was at war with Abraham because he was at war with himself, and he was at war with himself because he was at war with God. The world's wisdom and the world's wealth seem so satisfying, but they ultimately bring disappointment.

Lot had a tent but no altar (Gen. 13:5), which meant he did not call on the Lord for wisdom in making decisions (James 1:5). Instead of lifting up his eyes to heaven, Lot lifted up his eyes to the plain of Jordan (Gen. 13:10) and stopped there. The eyes see what the heart loves. Abraham had taken Lot out of Egypt, but he could not take Egypt out of Lot. Outlook helps to determine outcome. Abraham's eyes were on the Holy City of God (Heb. 11:13–16), and he went on to walk with the Lord and inherit blessing. Lot's eyes were on the sinful cities of men, and he went on to worldly success, spiritual failure, and a shameful end.

Covetousness—an insatiable appetite for more things—leads to all kinds of evil (1 Tim. 6:10). In order to get more money, people will lie (Prov. 21:6), mistreat people (22:16), cheat (28:8), and even trouble their own families (15:27). "Covetousness is both the beginning and the end of the devil's alphabet,'' wrote Robert South, "the first vice in corrupt nature that moves, and the last which dies.''

Lot had a great opportunity to become a man of God as he walked with Abraham, but we don't read of Lot's building an altar or calling on the Lord. First, Lot looked toward Sodom (Gen. 13:10); then he moved toward Sodom (13:11–12); and finally, he moved into Sodom (14:12). Instead of being a pilgrim who made progress, Lot regressed into the world and away from God's blessing (Ps. 1:1). He "journeyed east'' (Gen. 13:11) and turned his back on Bethel ("house of God'') and toward Ai ("ruins''; see 12:8). The people in Sodom may not have appeared wicked to Lot, but they were wicked as far as God was concerned, and His evaluation is all that matters.

Abraham had caused trouble in Egypt because he was out of place, and Lot caused trouble in Canaan because he was out of place: His heart was really in Egypt (Gen. 13:10). According to 1 Corinthians 2:14–3:3, there are only three kinds of people in the world: the natural (unsaved), the carnal (saved but living for the world and the flesh), and the spiritual (devoted to God). You find all three in Genesis 13: the natural (v. 13), the carnal (Lot), and the spiritual (Abraham). Lot was a righteous man (2 Peter 2:7–8) but not devoted to the Lord. He could not walk with Abraham because Abraham was the friend of God (2

Abraham let God choose for him. After Lot had gone away, Abraham had another meeting with the

Genesis 13—14 of life, but maturity doesn't come easily. There can be no growth without challenge, and there can be no challenge without change. If circumstances never changed, everything would be predictable, and the more predictable life becomes, the less challenge it presents. William Cullen Bryant wrote:

Lord (13:14–18). Lot had lifted up his eyes and seen what the world had to offer; now God invited Abraham to lift up his eyes and see what heaven had to offer. Lot chose a piece of land which he finally lost, but God gave Abraham the whole land which still belongs to him and his descendants. Lot had said, "I will take.'' God said to Abraham, "I will give.'' What a contrast!

Weep not that the world changes—did it keep A stable changeless state, 'twere cause

Lot lost his family, but Abraham was promised a family so large it could not be counted. (Remember, Abraham and Sarah were old and had no children.) Lot was living for the possible, but Abraham was trusting God for the impossible.

indeed to weep.

When you walk in the light (1 John 1:5–10), you can see what is going on, and you experience variety in your life. But in the darkness, everything looks alike. No wonder unsaved people (and backslidden believers) are so bored and must constantly seek escape! The life of faith presents challenges that keep you going—and keep you growing!

"Lift up your eyes and look'' was followed by "Lift up your feet and walk'' (see v. 17). Claim your inheritance by faith (Josh. 1:1–3; Deut. 11:24)! The discipline he experienced in going down to Egypt had taught Abraham to respect boundaries, so now God could trust him with horizons. It is your faith in God that determines how much of His blessing you will enjoy.

In this chapter, Abraham, the man of faith, fulfills three special roles: the watcher (Gen. 14:1–12), the warrior (vv. 13–16), and the worshipper (vv. 17–24). In all three roles, Abraham exercised faith in God and made the right decisions.

When you trusted Jesus Christ as your Savior, God gave you "all spiritual blessings in heavenly places in Christ'' (Eph. 1:3). You now have your inheritance! All you need do is appropriate that inheritance by faith and draw on "His riches in glory'' (Phil. 4:19). The Word of God is the "will'' that tells you how rich you are, and faith is the key that opens the vault so you can claim your inheritance.

Abraham the watcher (14:1–12) This section records the first war mentioned in the Bible, and it would not be included here had it not involved Abraham. The Bible records a great deal of history, but, as Dr. A.T. Pierson said, "History is His story.'' What is written helps us better understand how God worked out His great plan of salvation in this world. In the Bible, historical facts are often windows for spiritual truth.

Abraham gave thanks to God. Not only did Abraham lift up his eyes and look (Gen. 13:14) and lift up his feet and walk (v. 17), but he also lifted up his heart and worshipped God and thanked Him for His gracious blessing. He pitched his tent from place to place as God led him, and he built his altar of witness and worship. The people in Sodom were proud of their affluence (Ezek. 16:49), but Abraham had spiritual wealth that they knew nothing about (John 4:31–34). He was walking in fellowship with God, and his heart was satisfied.

The five city-states in the plain of Jordan (14:2; see 13:10) had been subject for twelve years to the kings of four eastern city-states (14:1) and finally revolted against them. This, of course, was a declaration of war; so the four kings invaded the plain of Jordan to bring the five kings into subjection. From our modern viewpoint, the invasion was a minor skirmish, but in that day, it was considered a major international conflict.

Satan wants to use circumstances, people, and things to tempt you and bring out the worst in you, but God also wants to use them to test you and bring out the best in you. Abraham failed the first two tests because he resorted to faith in man's wisdom instead of faith in God's Word. But he passed the third test with great distinction because he let God take control. "And this is the victory that has overcome the world—our faith'' (1 John 5:4 nkjv).

Certainly five kings ought to be able to defeat four kings, especially when they are fighting "on their own turf.'' But the army of the cities of the plain was soundly defeated by the invading kings! Apparently the five kings did not even know their own land because they were trapped in the slime pits (v. 10). All their army could do was flee for the hills.

CHAPTER SIXTEEN Genesis 14 FAITH IS THE VICTORY W

While reviewing his troops, the Duke of Wellington is supposed to have said, "I don't know what effect these men will have on the enemy, but they frighten me!'' Ezekiel 16:49–50 suggests that the lifestyle of the people of Sodom and Gomorrah did not prepare them for conflict. (Cf. Ezek. 16:49–50 with 1 John 2:15–17.)

hen you enroll in the "school of faith,'' you never know what may happen next. Visit Abraham one day and you find him settling a boundary dispute. Visit him another day and you see him gearing up for a battle. Why is this so?

Whatever purposes the kings may have had in this war, God had something special in mind for Lot: he became a prisoner of war. Lot had looked at Sodom and

For one thing, God wants us to mature in every area

Genesis 14

Abraham treated his nephew with love, both when he gave Lot first choice of the land (Gen. 13:9) and when he risked his own life to rescue him. Lot had not been kind to Abraham, and Abraham had every excuse to let his nephew suffer the painful consequences of his own stupid decisions. But Lot was his "brother'' (14:16), so Abraham practiced brotherly love and overcame evil with good (Rom. 12:17–21; Gal. 6:1–2).

moved toward Sodom (Gen. 13:10–13), and now he was living in Sodom (14:12; see Ps. 1:1). You might not guess it from his conduct, but Lot was a righteous man (2 Peter 2:6–8). Where did he fail?

While in Egypt with Abraham, Lot had gotten a taste of the world and enjoyed it. Scripture doesn't record that Lot ever built an altar and sought the Lord, as did his uncle Abraham. Abraham was the friend of God (James 2:23), but Lot was the friend of the world (4:4). In time, Lot conformed to the world (Rom. 12:2), and when Sodom lost the war, Lot was condemned with the world (1 Cor. 11:32). If you identify with the world, then expect to suffer what the world suffers.

His army. Though a man of peace, Abraham was prepared for war. He didn't fight from selfish motives to get personal gain; he fought because he loved Lot and wanted to help him. When you consider the characteristics of Abraham's army, you see what it takes in the spiritual realm to have victory over the world.

Lot's capture was God's way of disciplining him and reminding him that he had no business living in Sodom. No doubt Abraham was praying faithfully for his nephew that he might separate himself from the world and start living like a true "stranger and pilgrim.'' God disciplines His children because He loves them and wants the best for them (Prov. 3:11–12; Heb. 12:1–11). If we don't listen to His rebukes, then He has to get our attention some other way; and that way is usually very painful.

(1) They were born in his house (v. 14). Spiritually speaking, this reminds us that "whatever is born of God overcomes the world'' (1 John 5:4 nkjv). Our first birth made us children of Adam, and he was a loser, but our second birth makes us children of God, and Jesus Christ is the Victor. He has overcome every enemy (Eph. 1:19–23), and He shares His victory with all who will trust Him. "And this is the victory that has overcome the world—our faith'' (1 John 5:4 nkjv).

(2) They were armed (v. 14). It takes more than zeal and courage to win a war: You must also have effective equipment. The Christian soldier must wear the whole armor of God and use the spiritual weapons God has provided (Eph. 6:10–18). Our weapons are spiritual, not fleshly (2 Cor. 10:3–5), and we use them in the power of the Holy Spirit. The Word of God and prayer are our two most effective weapons (Acts 6:4), and we must use them by faith. As the well-known song expresses it: "Put on the gospel armor/Each piece put on with prayer.''

Abraham the warrior (14:13–16) His attitude. Abraham did not get involved in the war until he heard that Lot had been captured, and then he began to act. Abraham was separated, but not isolated; he was independent, but not indifferent. In fact, he and some of the local sheiks had formed an alliance for just such emergencies (v. 13). He was "Abram, the Hebrew'' (v. 13), which means "the outsider, the person with no secure place in society.'' He was not "Abraham the hardhearted.'' He was a "pilgrim and stranger'' in the land, but that was no excuse for inaction.

(3) They were trained (v. 14). No matter how good their equipment is, if the soldiers are not trained, they will be easily defeated. One of the purposes of the local church is to train God's people how to use the Bible effectively, how to pray, how to recognize the enemy, and how to follow orders as soldiers in the army of Christ. The better you know your Bible, the better you are equipped to fight the battle (2 Tim. 3:16–17). The Captain of your salvation wants to train you and "make you perfect [complete]'' (Heb. 13:20–21), and the Greek word means "to equip an army.'' If we fail in the battle, it is not the fault of the equipment or the strategy of our Captain. Something is wrong with the soldiers.

While believers must not compromise with the unsaved in matters of spiritual walk and ministry (2 Cor. 6:14—7:1), they may cooperate when it comes to caring for humanity and "promoting the general welfare.'' When you see that people are in trouble, you don't ask them for a testimony before helping them (Luke 10:25–37; Gal. 6:10). Sacrificial service is one way of showing the love of Christ to others (Matt. 5:16). If Christians don't carry their share of the common burdens of life, how can they be the salt of the earth and the light of the world?

For example, Joseph served in Egypt, and God used him to preserve his family and the Jewish nation. Nehemiah served a heathen king, yet God used the authority and resources of that king to enable Nehemiah to rebuild Jerusalem. Esther was a Jewess married to a Gentile ruler, and God used her to protect the Jewish people from almost certain annihilation. Daniel in Babylon never compromised his convictions, but he did assist several rulers and was greatly used by God. We may cooperate with different people at different times to achieve different purposes, but we should always be conscious of our obligation to glorify God.

(4) They believed in their leader. Abraham and his allies rode 120 miles to make a surprise attack on the four kings, and they won a complete victory. Apparently Abraham got his directions from the Lord, so the whole enterprise was a victory of faith. The spiritual application is clear: If God's people expect to defeat their enemies, they must trust the Lord and obey His orders. This is how Joshua conquered the Promised Land and David defeated the enemies of Israel, and this is the way the church must fight today.

(5) They were united. There were not three armies

Genesis 14 represented two opposite ways of life. Sodom was a wicked city (Gen. 13:13; Ezek. 16:49–50), and Bera represented the dominion of this world system with its appeal to the flesh (Eph. 2:1–3). Bera means "gift,'' suggesting that the world bargains for your allegiance. But Sodom means "burning,'' so be careful how you choose! If you bow down to Bera, everything you live for will burn up one day. That's what happened to Lot!

with three leaders; there was one army, and Abraham was in charge. If God's people today were united in love, what victories we would win! We sing, "Like a mighty army/Moves the church of God''; but the church is very unlike an army, especially when it comes to the discipline of marching together. "The trouble with the church,'' said a pastor friend, "is that there are too many generals and not enough privates!''

(6) They were single-minded. Their goal was not personal revenge or private gain (Gen. 14:22–23), but victory over the enemy so that the captives might be freed. A double-minded soldier is destined for defeat. "No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier'' (2 Tim. 2:4 nkjv). When you remember Achan (Josh. 7), Samson (Judg. 13—16), and Saul (1 Sam. 15), you see how true that statement is.

Melchizedek means "king of righteousness,'' and Salem means "peace.'' Hebrews 7 and Psalm 110 both connect Melchizedek with Jesus Christ, the "King of peace'' and the "King of righteousness'' (85:10). Like Melchizedek in Abraham's day, Jesus Christ is our King-Priest in heaven, enabling us to enjoy righteousness and peace as we serve Him (Isa. 32:17; Heb. 12:11). Certainly we can see in the bread and wine a reminder of our Lord's death for us on the cross.

His achievement. Abraham and his allies were so strong that they chased the enemy for 100 miles, freed all the captives, and recovered all the spoils. Did Abraham and his worldly nephew have a long talk as they rode back? Did Lot keep the promises he made while he was in danger? Did he make any promises to Abraham?

So, when Abraham rejected Bera and accepted Melchizedek, he was making a statement of faith, saying, "Take the world, but give me Jesus.'' Lot should have made the same decision, but he chose to return to his life of compromise.

Why would it have been wrong for Abraham to take the spoils? After all, didn't he risk his life and the lives of his retainers to defeat the invading kings and rescue the prisoners? Legally, Abraham had every claim to the spoils, but morally, they were out of bounds. Many things in this world are legal as far as courts are concerned but morally wrong as far as God's people are concerned.

We cannot answer those questions, but we do know this: Neither the Lord's chastening nor the Lord's goodness in rescuing Lot did him any good. The goodness of God should have led him to repentance (Luke 15:14–19; Rom. 2:4), but instead of repenting, Lot returned to Sodom. He could have been reunited with Abraham, but he chose to go back to sin.

"Abraham was the father of the faithful,'' wrote Alexander Whyte in his classic Bible Characters. "And Lot, his nephew, was the father of all such as are scarcely saved.'' Some will be saved "so as by fire'' (1 Cor. 3:15), but it is far better to have "an abundant entrance'' into the Lord's everlasting kingdom (2 Peter 1:11).

Furthermore, before Abraham could take the spoils, he had to agree to restore the people of Sodom to their king who said, "Give me the persons'' (Gen. 14:21). Just as God wants to use human bodies for His glory (Rom. 12:1–2; 1 Cor. 6:19–20), so the enemy wants to use human bodies for evil purposes (Rom. 6:12–13). The enemy said, in effect, "Give me your body,'' to Joseph (Gen. 39) and Daniel (Dan. 1), but they said, "No!'' But when the enemy said the same to Samson (Judg. 16), David (2 Sam. 11), and Judas (John 13:27), they said, "Yes!'' And what a price they paid!

Abraham the worshipper (14:17–24) A new battle. Sometimes you face your greatest dangers after you have won a battle. It was after the capture of Jericho that Israel's self-confidence led it into defeat at Ai (Josh. 7), and after his success on Mount Carmel, Elijah panicked and ran away in fear (1 Kings 19). No wonder the saintly Scottish pastor Andrew Bonar (1810–1892) said, "Let us be as watchful after the victory as before the battle.''

Abraham did not accept King Bera's offer. Instead, it is likely that Abraham gave everyone he had rescued opportunity to come with him and trust the true and living God. Abraham was a powerful sheik, and his neighbors knew about his tent and his altar. But there is no indication that any of them (including Lot's family) accepted his invitation. Except for Lot and two of his daughters, they all perished in the destruction of Sodom.

When Abraham returned from battle, he was met by two kings: Bera, King of Sodom ("burning''), and Melchizedek, King of Salem ("peace''). Bera offered Abraham all the spoils in return for the people, while Melchizedek gave Abraham bread and wine. Abraham rejected Bera's offer but accepted the bread and wine from Melchizedek and gave him tithes of the spoils. All of this is symbolic and presents some important spiritual truths that you should understand and apply today.

A new blessing. Melchizedek had something better to offer Abraham: the blessing of the "Most High God, possessor of heaven and earth.'' Abraham lived by the blessing of the Lord, not the bribery of the world. He did not want anybody to think that the world made him rich. Even a small thing like a shoelace might affect his walk! Too many servants of God have weakened their testimony by accepting applause and gifts from the

Abraham had to choose between two kings who

Genesis 14—15

This time the boy was ready: "I don't know how he does it, but he gives it to God!''

people of the world. You cannot be a servant of God and a celebrity in the world at the same time.

When my godly predecessor heard that story, he laughed heartily. He knew (as we all know) that each worshipper must bring his or her gifts to the Lord and give from a grateful heart. All God's people are priests and can bring their sacrifices to Him (1 Peter 2:5, 9).

Melchizedek met Abraham after the battle to strengthen him for the victory. The Lord knows the temptations we face after we have defeated the enemy. Abraham had met the Lord before the battle and promised to take nothing for himself from the spoils of victory. He was single-minded as he led his army, and God gave him victory.

Abraham was prompt in his giving. His stewardship principles were firmly fixed in his heart so there was no reason to delay.

Abraham did not impose his convictions on his allies—Aner, Eschol, and Mamre (Gen. 14:24). If they wanted to take part of the spoils, that was their business, and he would not criticize them. Nor did he expect them to give tithes to Melchizedek. Abraham was a pilgrim and stranger, while his allies were men of the world whose conduct was governed by a different set of standards. "Others may—you cannot.''

He was also proportionate in his giving, a policy encouraged by the apostle Paul (1 Cor. 16:1–2). Tithing is a good place to begin, but as the Lord blesses, we must increase that percentage if we are to practice the kind of "grace giving'' that is described in 2 Corinthians 8—9. Abraham gave because he loved God and wanted to acknowledge His greatness and His goodness. What a contrast between "the Most High God'' and the heathen idols! Abraham's God is possessor (Creator) of heaven and earth (Gen. 14:19; see Isa. 40). He deserves all the worship and praise of all of His people!

Genesis 14:20 is the first mention of tithing in the Bible. To tithe is to give God 10 percent, whether of money, farm produce, or animals. (The Hebrew word means "ten.'') When we tithe, we acknowledge that God owns everything and that we are grateful stewards of His wealth. The Jews paid an annual tithe to the Lord (Lev. 27:30–33) as well as a tithe every third year especially for the poor (Deut. 26:12–15). They could also tithe the remaining 90 percent for a special "festive offering'' to be enjoyed in Jerusalem (Deut. 12:5–19).

Before the battle, Abraham lifted his hand by faith in a solemn vow to God that he would take nothing from the spoils. He had a single heart and mind as he led the army (Matt. 6:24).

During the battle, Abraham wielded his sword by faith and trusted God for victory.

The practice of tithing antedated the law of Moses, for not only did Abraham tithe, but so did Jacob (Gen. 28:22). For this reason, many Christians believe that God's people today should begin their giving with the tithe. A godly deacon said to me once, "If the Old Testament Jew under law could tithe, how much more ought New Testament Christians under grace!'' The New Testament plan for giving is outlined in 2 Corinthians 8—9, but tithing is a good place to start.

After the battle, by faith Abraham closed his hands to the King of Sodom but opened his hands to the King of Salem, receiving bread and wine and giving tithes.

"And this is the victory that has overcome the world—our faith'' (1 John 5:4 nkjv).

[Note: You can study more about Melchizedek in Be Confident, an exposition of Hebrews; and "grace giving'' is explained in Be Encouraged, an exposition of 2 Corinthians.]

We must be careful to give out of the devotion of our hearts, and not as a "bribe'' for God's blessings. The late R.G. LeTourneau, well-known Christian manufacturer and philanthropist, used to say, "If you tithe because it pays—it won't pay!''

CHAPTER SEVENTEEN Genesis 15 THE DARK NIGHT OF THE SOUL O

But Abraham provides us with a good example of giving. He brought his gifts to Jesus Christ in the person of Melchizedek. (See Heb. 7:1–10.) We do not give our tithes and offerings to the church, the pastor, or the members of the finance committee. If our giving is a true act of worship, we will give to the Lord, and, for that reason, we want to give our very best (Mal. 1:6–8).

ne who truly fears God, and is obedient to Him, may be in a condition of darkness, and have no light; and he may walk many days and years in that condition.''

So wrote the Puritan divine Thomas Goodwin (1600–1679), and the prophet Isaiah agrees with him: "Who among you fears the Lord? Who obeys the voice of His Servant? Who walks in darkness and has no light? Let him trust in the name of the Lord and rely upon his God'' (Isa. 50:10 nkjv).

In one of the churches I pastored, we did not take up offerings on Sundays but provided special boxes at the exits before or after the services. A lad visiting church one day asked his friend what the boxes were for, and he told him, "That's where we put our offerings.''

The visitor asked, "What happens to the money?'' "I think they give it to Brother Eastep,'' the boy replied. (Dr. D. B. Eastep was the pastor at that time.)

At times even the most dedicated Christian feels "in the dark'' and wonders why God seems so far away. During the Boxer Rebellion, the China Inland Mission suffered greatly, and its founder, J. Hudson Taylor, said

Even more perplexed, the lad asked, "Well, what does Brother Eastep do with it?''

Genesis 15 mother, and the clerks in the stores would call me by name and ask about my family. When my parents went to the bank, the tellers usually knew who they were and greeted them. With very few exceptions, the clerks I meet today see me only as a number in the computer. It seems incredible, but the God who names and numbers all the stars also knows your name and is concerned about your needs (Ps. 147:3–4).

to a friend, "I cannot read; I cannot think; I cannot even pray; but I can trust.'' It was a dark time, but God eventually gave light.

Abraham had an experience of what spiritual directors call "the dark night of the soul.'' The term comes from a sixteenth-century spiritual classic of that title by St. John of the Cross. Based on the night scenes described in the Song of Songs, the book tells how the child of God enters into deeper love and faith by experiencing temporary darkness and seeming separation from God. It is not an easy thing to experience, but sometimes necessary.

This is also the first time you find the assuring words "fear not'' in the Bible. God repeated them to Isaac (Gen. 26:24) and Jacob (46:3) and often to the people of Israel (Ex. 14:13; 20:20; Num. 14:9; Deut. 1:21). The "fear not'' promises in Isaiah are good to read and ponder when you find yourself dealing with fear (Isa. 41:10, 13–14; 43:1, 5; 44:2, 8).

Abraham had three great concerns. During that "dark-night'' experience, God met all three of them.

His safety (15:1) Listening to himself. The previous chapter focused on Abraham's actions, but this chapter deals with his emotions, including the "horror of great darkness'' (15:12). People with faith are also people with feelings, and feelings must not be discredited or ignored. Many orthodox Christians are prone to emphasize the mind and will and minimize the emotions, but this is a grave error that can lead to an unbalanced life.

God's remedy for Abraham's fear was to remind him who He was: "I am thy shield, and thy exceedingly great reward'' (Gen. 15:1). God's I AM is perfectly adequate for man's "I am not.'' "Be still, and know that I am God'' (Ps. 46:10). Your life is only as big as your faith, and your faith is only as big as your God. If you spend all your time looking at yourself, you will get discouraged, but if you look to God by faith, you will be encouraged.

God is our shield and our reward, our protection and our provision. Abraham didn't have to worry about another battle because the Lord would protect him. And he didn't need to regret losing the wealth offered him by the King of Sodom because God would reward him in far greater ways. This is the Old Testament equivalent of Matthew 6:33 and Philippians 4:19.

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!

Consider our Lord's love for the people of the wicked cities of the plain. To begin with, He was longsuffering toward them as He beheld their sin (Gen. 18:20; 19:13). Just as Abel's blood cried out to God from the ground (4:10), so the sins of the people cried out from the wicked cities. God is longsuffering and holds back His judgment so that sinners will have time to repent (2 Peter 3:1–9).

We usually think of Abraham as a man who was always performing great exploits of faith, and we forget that his daily life was somewhat routine. He had to take care of a pregnant wife and a young son, and he needed to manage great flocks and herds and handle the business affairs of the camp. Abraham and his chief steward were responsible for settling the daily disputes and making important decisions.

Not only was our Lord longsuffering, but He was willing to listen to Abraham's intercession and consider sparing Sodom for ten righteous people. When the time came for the cities to be burned up, He sent His angels to rescue Lot and his family even though the ten righteous people could not be found! "But where sin abounded, grace abounded much more'' (Rom. 5:20 nkjv). Did Lot deserve to be delivered? Of course not! But do any of us deserve to be saved from the wrath to come? Of course not!

In addition, there were neighbors to deal with— like Abimelech, the king of Gerar. In Abraham's dealings with his neighbors, the patriarch is seen first as a troublemaker (Gen. 20) and then as a peacemaker (21:22–34). As we study these two experiences, we can learn how to relate positively to those who are outside the faith and be better witnesses to them (Col. 4:5; 1 Thess. 4:12; 1 Tim. 3:7).

The most amazing thing is that Jesus Christ died for the sinners in Sodom and Gomorrah! "For Christ also has suffered once for sins, the just for the unjust, that He might bring us to God'' (1 Peter 3:18 nkjv). Christ did not die for good people, because there are none. He died for the ungodly (Rom. 5:6) and for sinners (v. 8). We may not have committed the same sins as the people of Sodom and Gomorrah, but we are sinners just the same, and apart from faith in Jesus Christ, we cannot be saved from the judgment to come.

Abraham the troublemaker (20) If you did not know who Abraham was, and you read this chapter for the first time, which of the two men would you say was the believer? Surely not Abraham, the liar! It was not Abraham who showed integrity, and it was not Abraham whom God kept from sinning. What Abraham did was selfish, but Abimelech responded with generosity. If anybody reveals excellent character, it is Abimelech and not Abraham, "the friend of God.''

The situation is no different today. Jesus is still the Friend of sinners and will save all who come to Him in true repentance and faith. He needs intercessors and witnesses who will pray and tell lost sinners that Jesus died for them and they can make a new beginning if they will trust Him.

But before you draw some unwarranted conclusions, take time to consider the facts revealed in this event. Abraham's failures were tragic, but from them we learn some valuable lessons to help us in our walk of faith.

The inhabitants of the cities of the plain had no idea that they were awakening that morning to the last day of their lives (Gen. 19:23). Life was going on as usual, and then the fire fell (Luke 17:26–30).

Believers do sin. This chapter would be an embarrassment to us except for one thing: The Bible tells the

When the judgment comes, will you be like Abraham and not have to worry about the wrath of

Genesis 20 truth about all people, and that includes God's people. It does not hide the fact that Noah got drunk and exposed himself (Gen. 9:20–23), or that Moses lost his temper (Num. 20:1–13), or that David committed adultery and plotted the death of a valiant soldier (2 Sam. 11). Peter denied the Lord three times (Matt. 26:69–75), and Barnabas lapsed into false doctrine (Gal. 2:13).

tude is right, we will hate our sins, loathe ourselves for having sinned (Ezek. 6:9; 36:31), and despise the very memory of our sins. People who remember their sins with pleasure and "enjoy them again'' in their minds have never judged their sins or seen how sinful their sins really are. The father of American psychology, William James, wrote, "For him who confesses, shams are over and realities have begun.''

These things are recorded, not to encourage us to sin, but to warn us to beware of sin. After all, if these great men of faith disobeyed the Lord, then we "ordinary saints'' had better be very careful! "Therefore let him who thinks he stands take heed lest he fall'' (1 Cor. 10:12 nkjv). Why did Abraham sin? For one thing, though Abraham had a sinful nature, he had been justified by faith (Gen. 15:6). God gave him a new name (from "Abram'' to "Abraham''), but that did not change his old nature. "If we say that we have no sin, we deceive ourselves, and the truth is not in us'' (1 John 1:8). Because of the indwelling of the Holy Spirit (Gal. 5:16ff.) and the work of Christ on the cross (Rom. 6), believers can have victory over the old nature, but this is not automatic. We must walk in the Spirit if we hope to overcome temptation.

Abraham and Sarah had convinced themselves that they were not telling a lie at all. It was only a "halftruth'' (Gen. 20:12), and half-truths are not supposed to be as wicked as outright lies. They are worse! "A lie consists in the motive quite as much as in the actual words,'' wrote F.B. Meyer. A half-truth has just enough fact in it to make it plausible and just enough deception to make it dangerous.

So, believers do sin, but that does not disannul their faith or destroy their salvation, though it may discredit their testimony. Abraham was still a child of God even though his witness for the Lord had been greatly weakened. However, Abimelech was in a more dangerous position than Abraham, for Abimelech was under a sentence of death (vv. 3, 7).

Abimelech was a man of integrity, and when God spoke to him, he obeyed. He had many fine qualities, but he was not a believer, and therefore he was a dead man (Eph. 2:1–3). This is not to minimize the enormity of Abraham's sin, for a believer should not do what Abraham did. But Abraham and Abimelech had two different standings before God: One was saved, and the other was lost.

That leads to a second consideration: Abraham moved into "enemy territory.'' After living at Hebron ("fellowship'') for perhaps twenty years, he then decided to go to the land of the Philistines. Gerar is just within Philistine country, but it was still a dangerous place to be. Perhaps it was the destruction of Sodom and Gomorrah that caused Abraham to want to move, but whatever his motive was, the decision was not a wise one. True, Abraham did not go down to Egypt as he had done before (Gen. 12). He was still within the boundaries of the land God promised to give him, but his move put him in a dangerous position. "Watch and pray, lest you enter into temptation'' (Matt. 26:41 nkjv).

So, any unsaved person who wants to use Genesis 20 as "ammunition'' against believers ("You're all hypocrites!'') had better consider his or her spiritual condition before God. If unsaved people accept what the Bible says about Abraham, that he lied, then they must also accept what the Bible says about them: They are dead in trespasses and sins. In spite of his disobedience, Abraham was accepted before God, but Abimelech was rejected and under divine condemnation (John 3:18–21). God chastened Abraham, but He condemned Abimelech.

After arriving in Gerar, Abraham began to walk by sight and not by faith, for he began to be afraid (Gen. 20:11). Fear of man and faith in God cannot dwell together in the same heart. "The fear of man brings a snare, but whoever trusts in the Lord shall be safe'' (Prov. 29:25 nkjv). Abraham forgot that his God was "the Almighty God'' (Gen. 17:1) who could do anything (18:14) and who had covenanted to bless Abraham and Sarah.

When believers sin, they suffer. Charles Spurgeon said, "God does not allow His children to sin successfully.'' When we deliberately disobey God, we suffer both from the consequences of our sins and from the chastening hand of God, unless we repent and submit (Heb. 12:5–11). God in His grace will forgive our sins (1 John 1:5–10), but God in His sovereignty must allow sin to produce a sad harvest (Gal. 6:7). Read Psalms 32 and 51 to see what happened to David physically and spiritually because he would not repent and confess his sins to the Lord.

But the basic cause of Abraham's failure was the sad fact that he and Sarah had failed to judge this sin when they had dealt with it in Egypt. (See 12:10–20.) They had admitted their sin to Pharaoh and confessed it to God, but the fact that it surfaced again indicates that they did not judge the sin and forsake it (Prov. 28:13). In fact, the sin had grown worse, for now Sarah shared in telling the lie (Gen. 20:5). A home kept together by a lie is in bad shape indeed.

It took only a few seconds for Abraham to tell a lie, but that lie was more than sounds and puffs of breath in the air. That lie became a seed that was planted and grew and brought forth bitter fruit. God hates lies (Prov. 6:17; 12:22). He is a God of truth (Deut. 32:4), the Spirit is the Spirit of Truth (John 14:17), and the

A lighthearted admission of sin is not the same as a brokenhearted confession of sin (Ps. 51:17). If our atti-

Genesis 20—21

When believers sin, they are disciplined by God until they come to a place of repentance and confession. This discipline is not enjoyable, but it is profitable, and in the end, it produces happiness and holiness to the glory of God.

Word is the Word of Truth (James 1:18). "A lying tongue is but for a moment,'' wrote Matthew Henry. "Truth is the daughter of time; and in time, it will out.''

What did this one lie cost Abraham? To begin with, it cost him character. Phillips Brooks said, "The purpose of life is the building of character through truth.'' God is not just "saving souls'' and taking people to heaven. Through the trials and testing of life, He is making saved people more like Jesus Christ and thereby glorifying Himself. Abraham stopped asking "What is right?'' and began asking "What is safe?'' and this led to his downfall. Once the salt has lost its taste, how do you restore it?

Sinning believers can be forgiven and restored. While God did not defend Abraham's sin, He did defend Abraham and so control circumstances that His servant was not completely defeated. In fact, God called Abraham a prophet and made it clear that Abraham's intercession was the only thing that stood between Abimelech and death (Gen. 20:7). The fact that God answered Abraham's prayer for Abimelech is evidence that Abraham had confessed his sins and the Lord had forgiven him (Ps. 66:18–20).

He also lost his testimony. How could Abraham talk to his pagan neighbors about the God of truth when he himself had told a lie? Lot lost his witness in Sodom, and Abraham lost his witness in Gerar. "A bad man's example has little influence over good men,'' wrote James Strahan in Hebrew Ideals (Kregel, 1982, 141). "But the bad example of a good man, eminent in station and established in reputation, has an enormous power for evil.''

God does not reject His children when they sin any more than a parent rejects a disobedient son or daughter (Isa. 49:13–16). Abraham was justified by faith and had a righteous standing before God (Rom. 4:1–5). Justification does not change; we are accepted in Jesus Christ no matter what we are in ourselves (2 Cor. 5:17, 21; Eph. 1:6). Of course, the fact that we are justified before God means there will be a change in our lives, for "faith without works is dead'' (James 2:20). But our position in Christ (justification) is not altered by our practice on earth (sanctification).

Imagine how humiliated Abraham was when Abimelech called him in, confronted him, and rebuked him. It is hard enough to submit to the rebuke of a Christian brother or sister, but to accept rebuke from an unsaved person demands a great deal of honesty and humility. "You have done things to me that should not be done'' (Gen. 20:9 niv). Those words cut deep! Christians must be careful how they relate to those who are "outside'' (Col. 4:5; 1 Thess. 4:12).

The important thing is that we deal with our sins humbly and honestly, confess them to God, judge them and forsake them, and claim His promises of forgiveness (1 John 1:9; Mic. 7:18–19; Isa. 55:6–13). Abraham and Sarah made a new beginning, and so can you.

He lost his ministry, for instead of being a source of blessing (Gen. 12:1–3), he was the cause of judgment. No babies were born during Abraham's sojourn in Gerar (vv. 17–18). When a child of God gets out of the will of God, the discipline of God usually follows. Jonah caused a storm that nearly wrecked the ship (Jonah 1); Achan brought defeat to the army (Josh. 7); and David brought sorrow to his family (2 Sam. 12:10). Abraham almost lost Sarah and Isaac. In that day, a king had the right to take into his harem any single woman who pleased him. Abimelech thought Sarah was a single woman, so he took her, and were it not for the intervention of God, the king would have had normal relations with her. What the king did threatened God's great plan of salvation, so the Lord had to act to protect Sarah and Isaac. Whenever we do something that forces God to intervene miraculously, we are tempting God, and tempting God is sin (Deut. 6:16; Matt. 4:7).

Abraham the peacemaker (21:22–34) Swearing (vv. 22–24). As many as four years may have passed since the events of Genesis 20, and during that time, it was evident that God was blessing Abraham and Sarah. Whenever a believer is restored to fellowship with the Lord, God can bless once again. The purpose of discipline is restoration, and the purpose of restoration is ministry and blessing. Not only was Abraham's wealth increasing, but Isaac had been born, and this "miracle son'' must have been the leading topic of conversation among the neighbors.

Abimelech was an official title rather than a personal name, so we cannot be sure that the Abimelech of this episode is the same man who previously rebuked Abraham. The fact that he wanted assurance of Abraham's fidelity indicates that the patriarch's deception had led to a lack of trust on the part of his neighbors. They wanted assurance that Abraham would "play fair'' with them because he was such a powerful man.

Perhaps one of the saddest consequences of Abraham's sin was Isaac's repetition of it years later (Gen. 26:7–11). It is sad when our sins affect outsiders, but it is sadder still when our sins are duplicated in our own families. In fact, Isaac's lie was worse than his father's because Sarah really was Abraham's half sister, while Rebekah was only Isaac's cousin.

What a testimony: "God is with you in all that you do'' (21:22 nkjv). Abraham did not permit one lapse of faith to cripple him; he got right with God and made a new beginning. James Strahan said, "Men are not to be judged by the presence or absence of faults, but by the

Genesis 21 tamarisk is a shrub-like tree that has very hard wood and evergreen leaves. As he built an oasis, Abraham was certainly interested in ecology (water and trees), but even more, he was giving witness of what God had done for him. He had gone through a difficult experience in life and had left some blessings behind for others. He was like the pilgrims described in Psalm 84:6, who pass through the Valley of Baca ("weeping'') and make it a place of springs that will refresh others.

direction of their lives'' (Hebrew Ideals, 142). God is willing to bless when we are in the place of blessing (Ps. 1:1–3). While living at Hebron, Abraham had allied himself with some of the local leaders (Gen. 14:13), so there was no problem with entering into an agreement with Abimelech. It did not compromise Abraham's testimony. God's people cooperate with different people at different times for different purposes, and the discerning believer knows when any alliance is not in the will of God.

Worshipping (v. 33). You could follow Abraham's journey by looking for the wells he dug and the altars he built (12:7–8; 13:4, 18). He was not ashamed to build his altar in the presence of his neighbors and offer his worship to the Lord. A new name for God is introduced here: El Olam, "the Everlasting God.'' Abraham already knew El Elyon ("God Most High''—14:19, 22) and El Shaddai ("God Almighty, the All-Sufficient One''—17:1), but now he had a new name to use in his worship. It is important as we go through life that we learn more and more about God so we can worship Him better.

Reproving (vv. 25–26). Water is still a very precious commodity in the Holy Land. Today, various methods of irrigation are used, but in Abraham's day, it was necessary to dig wells and guard them carefully. If you did not guard your well, your enemies might seize it or fill it up (26:18). Some of Abimelech's servants had seized Abraham's well, so the treaty between the two men had not done much good.

Abraham did the right thing and confronted his neighbor with the facts, but Abimelech declared that he knew nothing about it. Was he telling the truth? Only God knows, but Abraham made sure the problem would never appear again.

What an encouragement to know "the Everlasting God''! Wells would disappear, trees would be cut down, ewe lambs would grow up and die, altars would crumble, and treaties would perish, but the Everlasting God would remain. This Everlasting God had made an everlasting covenant with Abraham and his descendants (17:7, 13, 19), and He had given them the land of Canaan as an everlasting possession (v. 8; 48:4). As Abraham faced the coming years, he knew that God would not change and that "underneath [were] the everlasting arms'' (Deut. 33:27).

Witnessing (vv. 27–32). The Hebrew word "to swear'' means "to bind by seven things,'' and the words "swear'' (saba) and "seven'' (seba) are very similar. This time the two men went beyond merely giving their oath: They made a covenant that involved slaying animals (21:27; 15:9–10). As Abraham and Abimelech walked between the carcasses of the sacrifices, they were saying, in effect, "May God do to us and more if we fail to keep our covenant with each other.'' This was a serious matter.

Waiting (v. 34). The "many days'' of this verse could mean as much as ten to fifteen years, because Isaac was a young man when he accompanied Abraham to Mount Moriah (Gen. 22). It must have been a peaceful time for Abraham, Sarah, and Isaac, and a time of great happiness as they watched their precious son grow up. Little did they know the great test that lay before them, but God was preparing them, and they would be ready.

But Abraham went a step further: He set aside seven very valuable ewe lambs as living witnesses that he had dug the well and the water belonged to him. He gave the lambs to Abimelech who would then guard them carefully. They were like "receipts'' guaranteeing that Abraham owned the well. The name of the well (Beersheba means "well of the oath'') was another witness to the transaction. Both men swore to uphold the covenant, and the problem was settled.

This entire transaction involved three elements: sacrifices (21:27), witnesses (vv. 28–30), and promises (vv. 31–32). You find these same elements in God's covenant with us through our Lord Jesus Christ, as outlined in Hebrews 10:1–18. First, there is the sacrifice of Jesus Christ on the cross (vv. 1–14); then, the witness of the Spirit within the believer (v. 15); and finally, the promise of God's Word (vv. 16–18). Abraham's covenant with Abimelech only guaranteed possession of a well that provides water to sustain life. God's covenant with His people guarantees that we have the living water that gives everlasting life to all who will trust the Savior!

CHAPTER TWENTY-TWO Genesis 21:1–21; Galatians 4:21–31 "A TIME TO WEEP, A TIME TO LAUGH" T he Christian life is a land of hills and valleys,'' said Scottish preacher George Morrison, basing his words on Deuteronomy 11:11. Solomon expressed the same idea when he wrote in Ecclesiastes 3:4 that "[there is] a time to weep, and a time to laugh.'' Heaven is a place of unending joy; hell is a place of unending suffering; but while we are here on earth, we must expect both joy and sorrow, laughter and tears. You cannot have hills without valleys.

Planting (v. 33). This grove (or tamarisk tree) was also a part of the covenant, a witness to the promises Abraham and Abimelech had made. The

Genesis 21 no word from God shall be void of power'' (Luke 1:37 asv).

This is especially true of family life, for the same people who bring us joy can also bring us sorrow. Relationships can become strained and then change overnight, and we wonder what happened to a happy home. A Chinese proverb says, "Nobody's family can hang out the sign 'Nothing the matter here.'"

Finally, the birth of Isaac was a step forward in the accomplishing of God's purpose. The future redemption of a lost world rested with a little baby boy! Isaac would beget Jacob, and Jacob would give the world the twelve tribes of Israel, and from Israel the promised Messiah would be born. Down through the centuries, some of the "living links'' in the chain of promise may have seemed insignificant and weak, but they helped to fulfill the purposes of God.

The coming of Isaac into their home brought both sorrow and joy to Abraham and Sarah. As you look at the persons involved in this important event, you can learn some valuable lessons about basic Christian doctrine and how to live the Christian life.

You may wonder if what you do is really important to God and His work in this world, but it is if you are faithful to trust His Word and do His will. The next time you feel defeated and discouraged, remember Abraham and Sarah, and remind yourself that faith and promise go together. God keeps His promises and gives you the power you need to do what He wants you to do. No matter how long you may have to wait, you can trust God to accomplish His purposes.

Abraham and Sarah: faith and promise (21:1–7) Sarah had borne the burden of childlessness for many years, a heavy burden indeed in that culture and at that time. People must have smiled when they heard that her husband's name was Abraham, "father of a multitude.'' He was the father of one son, Ishmael, but that was far from a multitude, and Sarah had never given birth. But now all of her reproach was ended, and they were rejoicing in the arrival of their son.

Isaac and Ishmael: Spirit and flesh (21:8–11) In Galatians 4:28–29, Paul makes it clear that Ishmael represents the believer's first birth (the flesh) and Isaac represents the second birth (the Spirit). Ishmael was "born of the flesh'' because Abraham had not yet "died'' and was still able to beget a son (Gen. 16). Isaac was "born of the Spirit'' because by that time his parents were both "dead'' and only God's power could have brought conception and birth. Ishmael was born first, because the natural comes before the spiritual (1 Cor. 15:46).

But the birth of Isaac involved much more than parental joy, for his birth meant the fulfillment of God's promise. When God had called Abraham, He promised to make of him a great nation that would bless the whole world (12:1–3). Then He repeatedly promised to give the land of Canaan to Abraham's descendants (17:7) and to multiply them greatly (13:15–17). Abraham would be the father of the promised seed (15:4), and Sarah (not Hagar) would be the mother (17:19; 18:9–15). The birth of Isaac reminds us that God keeps His promises, in His own way, and in His own time. In spite of their occasional failures, Abraham and Sarah believed God, and God honored their faith (Heb. 11:8–11).

When you trust Jesus Christ, you experience a miracle birth from God (John 1:11–13), and it is the work of the Holy Spirit of God (John 3:1–8). Abraham represents faith, and Sarah represents grace (Gal. 4:24–26), so Isaac was born "by grace … through faith'' (Eph. 2:8–9). This is the only way a lost sinner can enter the family of God (John 3:16–18).

Isaac's birth also meant the rewarding of patience. Abraham and Sarah had to wait twenty-five years for their son to be born, because it is "through faith and patience [we] inherit the promises'' (Heb. 6:12; see 10:36). Trusting God's promises not only gives you a blessing at the end, but it gives you a blessing while you are waiting. Just as Olympic athletes develop their skills as they practice hard and long before the big event, so God's children grow in godliness and faith as they wait for the fulfillment of God's promises. Faith is a journey, and each happy destination is the beginning of a new journey. When God wants to build our patience, He gives us promises, sends us trials, and tells us to trust Him (James 1:1–8).

It is worth noting that, in the biblical record, God often rejected the firstborn and accepted the secondborn. He rejected Cain and chose Abel (Gen. 4:1–15). He rejected Ishmael, Abraham's firstborn, and chose Isaac. He bypassed Esau, Isaac's firstborn, and chose Jacob (Rom. 9:8–13), and He chose Ephraim instead of Manasseh (Gen. 48). In Egypt, the Lord condemned all the firstborn (Ex. 11—12) and spared only those who were "twice-born'' because they were protected by faith in the blood of the lamb.

Isaac pictures the child of God not only in his birth but also in the joy that he brought. Isaac means "laughter,'' and this time it was not the laughter of unbelief (Gen. 18:9–15). In the parables recorded in Luke 15, Jesus emphasized the joy that results when lost sinners repent and come to the Lord. The shepherd rejoiced when he found the lost sheep, and the woman rejoiced when she found the lost coin, and they both asked their friends to rejoice with them. The father rejoiced when his prodigal son came

The birth of Isaac was certainly the revelation of God's power. That was one reason why God waited so long: He wanted Abraham and Sarah to be "as good as dead'' so that their son's birth would be a miracle of God and not a marvel of human nature (Rom. 4:17–21). Abraham and Sarah experienced God's resurrection power in their lives because they yielded to Him and believed His Word. Faith in God's promises releases God's power (Eph. 3:20–21; Phil. 3:10), "for

Genesis 21 of bondage. It means the freedom to be and to do all that God has for us in Jesus Christ. "No man in this world attains to freedom from any slavery except by entrance into some higher servitude,'' said Phillips Brooks, and that "higher servitude'' is personal surrender to Jesus Christ. No one is more free than the child of God who delights in God's will and does it from the heart.

home, and he invited the neighbors to a feast so they could share in his joy. There is even joy in heaven when sinners turn to God (Luke 15:7, 10).

Nowhere do we read that Ishmael caused great joy in Abraham's home. Abraham loved his son and wanted the best for him (Gen. 17:18). From before his birth, Ishmael was a source of painful trouble (Gen. 16), and after he matured, he caused even greater conflict in the family (21:9). The old nature is not able to produce the fruit of the Spirit, no matter how hard it tries (Gal. 5:16–26).

Sarah and Hagar: grace and law (21:9–13) Sarah was wrong when she told Abraham to marry Hagar (Gen. 16:1–2), but she was right when she told Abraham to send Hagar and Ishmael out of the camp. The apostle Paul saw in this event an allegory involving the law of Moses and the grace of God (Gal. 4:21–31). Sarah represents grace (the heavenly Jerusalem), and Hagar represents law (the earthly Jerusalem under bondage). The lesson is simply that God's children are to live under the blessings of grace and not the bondage of law.

Note a third comparison between Isaac and the child of God: He grew and was weaned (Gen. 21:8). The new birth is not the end, but the beginning, and the believer must feed on God's Word and grow spiritually (Matt. 4:4; 1 Cor. 3:1–3; Heb. 5:12–14; 1 Peter 2:1–3; 2 Peter 3:18). As we mature in the Lord, we must "put away childish things'' (1 Cor. 13:9–11) and allow God to "wean us'' (Ps. 131) from temporary helps that can become permanent hindrances.

The conflicts in Abraham's home could have been solved four ways. Isaac could have been sent away, but that would mean rejecting the promises of God and all that God had planned for the future. Isaac and Ishmael could have lived together, but that would mean constant conflict. Ishmael's nature could have been changed to make him more agreeable, but that would have required a miracle. "That which is born of the flesh is flesh'' (John 3:6), and it always will be flesh. The only solution was to send Ishmael and his mother out of the camp and make Isaac the sole heir.

The mother weans the child because she loves the child and wants it to be free to grow up and not be dependent on her. But the child interprets her actions as an expression of rejection and hatred. The child clings to the comforts of the past as the mother tries to encourage the child to grow up and enter into the challenges of the future. The time comes in every Christian life when toys must be replaced by tools and selfish security by unselfish service (John 12:23–26). Like every child of God, Isaac experienced persecution (Gen. 21:9; Gal. 4:29). Ishmael was apparently an obedient son until Isaac entered the family, and then the "flesh'' began to oppose "the Spirit.'' It has well been said that the old nature knows no law but the new nature needs no law, and this is certainly illustrated in Abraham's two sons.

When you consider the facts about Hagar, you will better understand the relationship between law and grace in the Christian life.

To begin with, Hagar was Abraham's second wife. She was added alongside Sarah. Likewise, the law was "added'' alongside God's already existing promises and was temporary (Gal. 3:19, 24–25). God did not start with law; He started with grace. His relationship to Adam and Eve was based on grace, not law, even though He did test them by means of one simple restriction (Gen. 2:15–17). The redemption of Israel from Egypt was an act of God's grace, as was His provision, the sacrifices, and priesthood. Before Moses gave the law, Israel was already in a covenant relationship with God ("married to God'') through His promises to the patriarchs (Ex. 19:1–8).

Jewish children were usually weaned at about age three, so Ishmael was probably seventeen years old at the time (Gen. 16:16). What arrogance that a boy of seventeen should torment a little boy of only three! But God had said that Ishmael would become "a wild donkey of a man'' (16:12 niv), and the prediction came true. The flesh and the Spirit are in conflict with each other and always will be until we see the Lord (Gal. 5:16–26). When, like Isaac, you are born of the Spirit, you are born rich (Gen. 21:10). Isaac was the heir of all that his father owned, and God's children are "heirs of God, and joint heirs with Christ'' (Rom. 8:17). Abraham cared for Ishmael while the boy was in the home, but "Abraham gave all that he had unto Isaac'' (Gen. 25:5).

Second, Hagar was a servant. "Wherefore, then, serveth the law?'' Paul asks in Galatians 3:19, and he gives the answer. The law was God's servant (a "schoolmaster'' or "child tutor'') to keep the infant nation of Israel under control and prepare them for the coming of the Redeemer (3:24–25; 4:1–5). The law was given to reveal sin (Rom. 3:20) but not to redeem us from sin. Grace does not serve law; it is law that serves grace! The law reveals our need for grace, and grace saves us completely apart from the works of the law (vv. 20, 28).

Finally, Isaac was born free while Ishmael was the son of a slave (Gal. 4:22). Freedom is one of the key themes in Galatians (5:1) and one of the key blessings in the Christian life (4:31). Of course, Christian freedom does not mean anarchy; for that is the worst kind

Genesis 21 blowing in the wind. Abraham was deeply moved within and perhaps somewhat displeased at this turn of events.

A third fact is obvious: Hagar was never supposed to bear a child. The law cannot give what only Jesus Christ can give: life (Gal. 3:21), righteousness (2:21), the Holy Spirit (3:2), or an eternal inheritance (v. 18). All of these blessings come only "by grace [Sarah] … through faith [Abraham]'' (Eph. 2:8–9). This leads to a fourth fact: Hagar gave birth to a slave. If you decide to live under the law, then you become a child of Hagar, a slave, for the law produces bondage and not freedom. The first doctrinal battle the church had to fight was on this very issue, and it was decided that sinners are saved wholly by grace, apart from keeping the law of Moses (Acts 15:1–32). Legalists in the church today are turning sons into slaves and replacing freedom with slavery (Gal. 4:1–11), yet, God calls us to freedom (5:1)! Hagar was cast out. There was no compromise: She was cast out completely and permanently and took Ishmael with her. Instead of subduing the flesh, the law arouses the flesh (Rom. 7:7–12) because "the strength of sin is the law'' (1 Cor. 15:56). Believers don't need to put themselves under some kind of religious law in order to become Christlike, for they are already complete and full in Christ (Col. 2:8–23) and have the Holy Spirit to enable them to overcome sin (Rom. 8:1–4). Finally, Hagar never married again. God gave His law to the Jewish nation only and never gave it to the Gentiles or to the church. Nine of the Ten Commandments are quoted in the Epistles as applying to believers today, and we should obey them, but we are not commanded to obey the ceremonial laws that were given only to Israel (see Rom. 13:8–10). Paul affirms that it is love that fulfills the law. When we love God and love one another, we want to obey God; and in the Spirit's power, we do what is right.

However, God did not abandon Hagar and Ishmael, for Ishmael was the son of Abraham, God's friend (v. 13). If Ishmael and Hagar had any bad feelings toward Abraham, they were certainly in the wrong; everything God did for them was because of His faithfulness to Abraham. The Lord reaffirmed His promise that Ishmael would become a great nation (vv. 13, 18; 17:20), and He kept His promise (vv. 12–16). The Arab world is a force to be reckoned with today, and it all began with Ishmael.

In spite of the pictures in some Sunday school papers and Bible story books, Ishmael was a teenager and not a child when this event took place. The word translated "child'' can refer to a fetus (Ex. 21:22), newborn children (1:17–18), young children (1 Kings 17:21–23), or even young adults (12:8–14; Dan. 1:4ff.). In this case, it refers to a boy at least fifteen years old.

Ishmael and Hagar got lost in the wilderness, their water ran out, and they gave up in despair. This experience was quite different from the time Hagar first met God in the wilderness (Gen. 16:7ff.). Sixteen years before, she had found a fountain of water, but now she saw no hope at all. Apparently Hagar had forgotten the promises God had made concerning her son, but Ishmael must have remembered them, for he called on the Lord for help. God heard the lad's cries and rescued them both for Abraham's sake.

So often in the trials of life we fail to see the divine provisions God has made for us, and we forget the promises He has made to us. We open our hands to receive what we think we need instead of asking Him to open our eyes to see what we already have. The answer to most problems is close at hand, if only we have eyes to see (John 6:1–13; 21:1–6).

Before leaving this section, we should notice that there is a "lawful use of the law'' (1 Tim. 1:1–11). While the law cannot save us or sanctify us, it does reveal the holiness of God and the awfulness of sin. The ceremonial part of the law illustrates the person and work of Jesus Christ. The law is a mirror that helps us see our sins (James 1:21–25), but you do not wash your face in the mirror! It is also a mirror that reveals the glory of Jesus Christ, and as we meditate on Him, we can be transformed to become more like Him (2 Cor. 3:18). Any religious system that leads you into bondage is not magnifying the New Testament gospel of the grace of God (2 Cor. 3:17; John 8:31–36).

Hagar is certainly a picture of the needy multitudes in the world today: wandering, weary, thirsty, blind, and giving up in despair. How we need to tell them the good news that the water of life is available and the well is not far away (John 4:10–14; 7:37–39)! God is kind and gracious to all who call on Him, because of His beloved Son, Jesus Christ.

Horatius Bonar wrote these words:

I heard the voice of Jesus say, "Behold, I freely give The living water; thirsty one, Stoop down, and drink, and live.'' I came to Jesus, and I drank Of that life-giving stream; My thirst was quenched, my soul revived, And now I live in Him.

God and Hagar: promise and provision (21:12–21) It was "grievous'' (21:11–12) for Abraham to say goodbye to his son, but this was God's command, and he had to obey. Little did he realize that his obedience was preparation for an even greater test when he would have to put Isaac on the altar. The word translated "grievous'' means "to shake violently,'' like curtains

"If any man thirst, let him come unto me, and drink'' (John 7:37). "And whosoever will, let him take the water of life freely'' (Rev. 22:17).

Genesis 22 a child by Hagar (Gen. 16). When the time came to send Ishmael away, Abraham passed the "farewell test'' even though it broke his heart (21:14–21).

CHAPTER TWENTY-THREE Genesis 22 THE GREATEST TEST OF ALL A

Not every difficult experience in life is necessarily a personal test from God. (Of course, any experience could become a test or a temptation, depending on how we deal with it. See James 1:12–16.) Sometimes our own disobedience causes the pain or disappointment, as when Abraham went to Egypt (Gen. 12:10ff.) and to Gerar (Gen. 20). Sometimes our hurts are simply a part of normal human life: As we grow older, friends and loved ones relocate or even die, life changes around us, and we must make painful adjustments.

n inscription on a cathedral clock reads:

When, as a child, I laughed and wept, Time crept. When, as a youth, I dreamed and talked, Time walked. When I became a full-grown man, Time ran. And later, as I older grew, Time flew. Soon I shall find, while traveling on, Time gone.

Learn to distinguish between trials and temptations. Temptations come from our desires within us (James 1:12–16) while trials come from the Lord who has a special purpose to fulfill. Temptations are used by the devil to bring out the worst in us, but trials are used by the Holy Spirit to bring out the best in us (vv. 1–6). Temptations seem logical while trials seem very unreasonable. Why would God give Abraham a son and then ask Abraham to kill him?

At the age of 75, Abraham enrolled in the "School of Faith.'' Now he was over 100, and he was still having soul-stretching experiences. We are never too old to face new challenges, fight new battles, and learn new truths. When we stop learning, we stop growing; and when we stop growing, we stop living.

All believers face similar temptations to sin (1 Cor. 10:13), but not all believers experience the same trials of faith. God's testings are tailor-made for each child of God, and each experience is unique. God never asked Lot to face the tests that Abraham faced. Why? Because Lot was being tempted by the world and the flesh and never grew to the place of maturity that Abraham reached. In one sense, it is a compliment when God sends us a test; it shows God wants to "promote us'' in the "School of Faith.'' God never sends a test until He knows you are ready for it.

"The first forty years of life give us the text,'' wrote Arthur Schopenhauer, "and the next thirty supply the commentary.'' For the Christian believer, the text is Habakkuk 2:4: "The just shall live by his faith.'' The "commentary'' is being written as we listen to God and obey His directions a day at a time. Sad to say, some people understand neither the text nor the commentary, and their lives are ended before they have really started to live.

"Life is difficult,'' wrote psychiatrist M. Scott Peck. "Once we truly know that life is difficult—once we truly understand and accept it—then life is no longer difficult'' (The Road Less Traveled, 15). That is the first lesson we must learn: Expect trials from God, because the Christian life is not easy.

Genesis 22 records the greatest test that Abraham ever faced. True, it also presents a beautiful picture of our Lord's sacrifice at Calvary, but the main lesson is obedient faith that overcomes in the trials of life. Abraham teaches us how to face and handle the tests of life to the glory of God. Consider five simple instructions.

Focus on promises, not explanations (22:3–5) "In the commencement of the spiritual life,'' wrote French mystic Madame Guyon, "our hardest task is to bear with our neighbor; in its progress, with ourselves; and in its end, with God.'' Our faith is not really tested until God asks us to bear what seems unbearable, do what seems unreasonable, and expect what seems impossible. Whether you look at Joseph in prison, Moses and Israel at the Red Sea, David in the cave, or Jesus at Calvary, the lesson is the same: We live by promises, not by explanations.

Expect tests from God (22:1–2) In the "School of Faith'' we must have occasional tests, or we will never know where we are spiritually. Abraham had his share of tests right from the beginning. First was the "family test,'' when he had to leave his loved ones and step out by faith to go to a new land (11:27—12:5). This was followed by the "famine test,'' which Abraham failed because he doubted God and went down to Egypt for help (12:10—13:4).

Consider how unreasonable God's request was. Isaac was Abraham's only son, and the future of the covenant rested in him. Isaac was a miracle child, the gift of God to Abraham and Sarah in response to their faith. Abraham and Sarah loved Isaac very much and had built their whole future around him. When God asked Abraham to offer his son, He was testing Abraham's faith, hope, and love, and it looked like God

Once back in the land, Abraham passed the "fellowship test'' when he gave Lot first choice in using the pastureland (vv. 5–18). He also passed the "fight test'' when he defeated the kings (14:1–16) and the "fortune test'' when he said no to Sodom's wealth (vv. 17–24). But he failed the "fatherhood test'' when Sarah got impatient with God and suggested that Abraham have

Genesis 22

God. We can know "the power of his resurrection'' (Phil. 3:10) as we face the daily demands and trials of life. When the situation appears to be hopeless, ask yourself, "Is anything too hard for the Lord?'' (Gen. 18:14) and remind yourself, "I can do all things through Christ who strengthens me'' (Phil. 4:13 nkjv).

was wiping out everything Abraham and Sarah had lived for.

When God sends a trial to us, our first response is usually, "Why, Lord?'' and then, "Why me?'' Right away, we want God to give us explanations. Of course, we know that God has reasons for sending tests—perhaps to purify our faith (1 Peter 1:6–9), or perfect our character (James 1:1–4), or even to protect us from sin (2 Cor. 12:7–10)—but we fail to see how these things apply to us. The fact that we ask our Father for explanations suggests that we may not know ourselves as we should or God as we should.

God did provide the sacrifice that was needed, and a ram took Isaac's place on the altar (Gen. 22:13). Abraham discovered a new name for God—"Jehovahjireh''—which can be translated "The Lord will see to it'' or "The Lord will be seen.'' The statement "In the mount of the Lord it shall be seen'' helps us understand some truths about the provision of the Lord.

Abraham heard God's word and immediately obeyed it by faith. He knew that God's will never contradicts God's promise, so he held on to the promise "in Isaac shall thy seed be called'' (Gen. 21:12). Abraham believed that even if God allowed him to slay his son, He could raise Isaac from the dead (Heb. 11:17–19). Faith does not demand explanations; faith rests on promises.

Where does the Lord provide our needs? In the place of His assignment. Abraham was at the right place, so God could meet his needs. We have no right to expect the provision of God if we are not in the will of God.

When does God meet our needs? Just when we have the need and not a minute before. When you bring your requests to the throne of grace, God answers with mercy and grace "in time of need'' (Heb. 4:16). Sometimes it looks like God waits until the last minute to send help, but that is only from our human point of view. God is never late.

Abraham told the two servants, "I and the lad will go yonder and worship, and come again to you'' (Gen. 22:5). Because he believed God, Abraham had no intentions of bringing back a corpse! It has been pointed out that Abraham believed God and obeyed Him when he did not know where (Heb. 11:8), when he did not know when (vv. 9–10, 13–16), when he did not know how (vv. 11–12), and when he did not know why (vv. 17–19).

How does God provide for us? In ways that are usually quite natural. God did not send an angel with a sacrifice; He simply allowed a ram to get caught in a bush at a time when Abraham needed it and in a place where Abraham could get his hands on it. All Abraham needed was one animal, so God did not send a whole flock of sheep.

Depend on God's provision (22:6–14) Two statements reveal the emphasis of this passage: "God will provide himself a lamb for a burnt offering'' (v. 8); and "Jehovah-jireh'' (22:14), which means, "The Lord will see to it,'' that is, "The Lord will provide.'' As he climbed Mount Moriah with his son, Abraham was confident that God would meet every need.

To whom does God give His provision? To those who trust Him and obey His instructions. When we are doing the will of God, we have the right to expect the provision of God. A deacon in the first church I pastored used to remind us, "When God's work is done in God's way, it will not lack God's support.'' God is not obligated to bless my ideas or projects, but He is obligated to support His work if it is done in His way.

On what could Abraham depend? He certainly could not depend on his feelings, for there must have been terrible pain within as he contemplated slaying his son on the altar. He loved his only son, but he also loved his God and wanted to obey Him.

Why does God provide our every need? For the great glory of His name! "Hallowed be thy name'' is the first petition in the Lord's Prayer (Matt. 6:9–13), and it governs all the other requests. God was glorified on Mount Moriah because Abraham and Isaac did the will of the Lord and glorified Jesus Christ. We must pause to consider this important truth.

Nor could Abraham depend on other people. Sarah was at home, and the two servants who accompanied him were back at the camp. We thank God for friends and family members who can help us carry our burdens, but there are some trials in life that we must face alone. It is only then that we can see what our Father really can do for us!

Seek to glorify Christ In times of testing, it is easy to think only about our needs and our burdens; instead, we should be focusing on bringing glory to Jesus Christ. We find ourselves asking "How can I get out of this?'' instead of "What can I get out of this that will honor the Lord?'' We sometimes waste our sufferings by neglecting or ignoring opportunities to reveal Jesus Christ to others who are watching us go through the furnace.

Abraham could depend on the promise and provision of the Lord. He had already experienced the resurrection power of God in his own body (Rom. 4:19–21), so he knew that God could raise Isaac from the dead if that was His plan. Apparently no resurrections had taken place before that time, so Abraham was exercising great faith in God.

According to Ephesians 1:19–20 and 3:20–21, believers today have Christ's resurrection power available in their own bodies as they yield to the Spirit of

If ever two suffering people revealed Jesus Christ, it was Abraham and Isaac on Mount Moriah. Their

Genesis 22 resurrected. It is interesting that Abraham returned to the two servants (Gen. 22:19), but nothing is said about Isaac. In fact, Isaac is not mentioned again until he is seen meeting his bride (24:62). While it is obvious that Isaac did return home with his father, the Bible type reminds us that the next event on God's calendar is the return of Jesus Christ to claim His bride, the church.

experience is a picture of the Father and the Son and the cross and is one of the most beautiful types of Christ found anywhere in the Old Testament. Jesus said to the Jews, "Your father, Abraham, rejoiced to see my day; and he saw it, and was glad'' (John 8:56). In Isaac's miraculous birth, Abraham saw the day of Christ's birth, and in Isaac's marriage (Gen. 24), he saw the day of Christ's coming for His bride. But on Mount Moriah, when Isaac willingly put himself on the altar, Abraham saw the day of Christ's death and resurrection. Several truths about the atonement are seen in this event.

The greatest thing that can happen as we experience the trials God sends is that we grow closer to our Father and become more like the Lord Jesus Christ. Calvary is not only the place where Jesus died for our sins, but it is also the place where He sanctified suffering and, by His resurrection, transformed suffering into glory. Seek to glorify the Lord, and He will do the rest.

The Father and Son acted together. The touching phrase "they went both of them together'' is found twice in the narrative (22:6, 8). In our evangelistic witness, we often emphasize the Father's love for lost sinners (John 3:16) and the Son's love for those for whom He died (1 John 3:16), but we fail to mention that the Father and the Son love each other. Jesus Christ is the Father's "beloved Son'' (Matt. 3:17), and the Son said, "But that the world may know that I love the Father'' (John 14:31). Abraham did not withhold his son (Gen. 22:16), and the Father did not spare His Son but "delivered Him up for us all'' (Rom. 8:32).

Said Martin Luther: "Our suffering is not worthy [of] the name of suffering. When I consider my crosses, tribulations, and temptations, I shame myself almost to death, thinking what they are in comparison of the sufferings of my blessed Savior Christ Jesus.''

Look forward to what God has for you (22:15—24) There is always an "afterward'' to the tests of life (Heb. 12:11; 1 Peter 5:10), because God never wastes suffering. "But he knoweth the way that I take; when he hath tested me, I shall come forth as gold'' (Job 23:10). Abraham received several blessings from God because of his obedient faith.

The Son had to die. Abraham carried a knife and a torch, both of them instruments of death. The knife would end Isaac's physical life, and the fire would burn the wood on the altar where his body lay. In Isaac's case, a substitute died for him, but nobody could take the place of Jesus on the cross. He was the only sacrifice that could finally and completely take away the sins of the world. God provided a ram, but Isaac had asked about a lamb. The answer to the question, "Where is the lamb?'' was given by John the Baptist: "Behold the Lamb of God, who taketh away the sin of the world'' (John 1:29).

To begin with, he received a new approval from God (Gen. 22:12). Abraham had described this whole difficult experience as "worship'' (v. 5) because, to him, that is what it was. He obeyed God's will and sought to please God's heart, and God commended him. It is worth it to go through trials if, at the end, the Father can say to us, "Well done!''

He received back a new son. Isaac and Abraham had been at the altar together, and Isaac was now a "living sacrifice'' (Rom. 12:1–2). God gave Isaac to Abraham, and Abraham gave Isaac back to God. We must be careful that God's gifts do not take the place of the Giver.

In the Bible, fire often symbolizes the holiness of God (Deut. 4:24; 9:3; Heb. 12:29). The cross was the physical instrument of death, but at Calvary, Jesus experienced much more than death. He experienced the judgment of God for the sins of the world. Isaac felt neither the knife nor the fire, but Jesus felt both. Isaac's loving father was right there, but Jesus was forsaken by His Father when He became sin for us (Matt. 27:45–46; 2 Cor. 5:21). What marvelous love! The Son bore the burden of sin. It is interesting that the wood is mentioned five times in the narrative and that Isaac did not start carrying the wood until he arrived at Mount Moriah. The wood is not a picture of the cross, for Jesus did not carry His cross all the way to Calvary. The wood seems to picture the burden of sin that Jesus bore for us (1 Peter 2:24). Abraham took the wood and "laid it upon Isaac his son'' (Gen. 22:6), and "the Lord hath laid on Him [Jesus] the iniquity of us all'' (Isa. 53:6). The fire consumed the wood as a picture of the judgment of God against sin.

God gave Abraham new assurances (Gen. 22:16–18). He had heard these promises before, but now they took on fresh new meaning. Charles Spurgeon used to say that the promises of God never shine brighter than in the furnace of affliction. What two men did on a lonely altar would one day bring blessing to the whole world!

Abraham also learned a new name for God (22:14). As we have seen, Jehovah-jireh means "the Lord will be seen'' or "the Lord will see to it [provide].'' The Jewish temple was built on Mount Moriah (2 Chron. 3:1), and during our Lord's earthly ministry, He was seen there. He was the true Lamb of God, provided by God to die for the sins of the world.

The founder of the China Inland Mission (now the Overseas Missionary Fellowship), J. Hudson Taylor, used to hang in his home a plaque with two Hebrew words on it: "Ebenezer'' and "Jehovah-jireh.'' They mean: "Hitherto hath the Lord helped us'' (1 Sam. 7:12) and "The Lord will see to it.'' Whether he looked

The Son was raised from the dead. Isaac did not actually die, but "in a figurative sense'' (Heb. 11:19 nkjv) he died and was raised from the dead. Jesus, however, really died, was buried, and was triumphantly

Genesis 24 back or ahead, Hudson Taylor knew the Lord was at work, and he had nothing to fear.

and would live another 35 years (v. 7). His great concern was that, before he died, he would find a wife for his only son Isaac. Only then could God fulfill His covenant promises to bless Abraham with many descendants and give them Canaan for their inheritance (12:1–3; 13:14–17; 15:18; 21:12). In those days, the parents made the marriage arrangements. A man and woman got married and then learned to love each other (24:67). In much of the world today, the pattern is different.

When he arrived back home, Abraham heard another new name—Rebekah (Gen. 22:23)—the girl God was saving for Isaac. The roll call of the names of Abraham's brother's family could have discouraged a man with only one son, but Abraham did not fret. After all, he had God's promise that his descendants would be as numerous as the stars in the sky and the sand on the seashore (22:17)!

Finally, Abraham came away from this trial with a deeper love for the Lord. Jesus tells us about this deeper love in John 14:21–24, and Paul prays about it in Ephesians 3:14–21. Have you experienced it?

We do not know who this "eldest servant'' was. If it was Eliezer (15:2), then he must have been very old; the events recorded in Genesis 15 occurred more than fifty years earlier. Abraham made him swear to three things: (1) he would not select a wife for Isaac from among the Canaanite women; (2) he would choose her from Abraham's relatives; and (3) he would not take Isaac back to Abraham's former home.

CHAPTER TWENTY-FOUR Genesis 24 HERE COMES THE BRIDE! I

Knowing that he had assigned his servant a difficult task, Abraham also gave him some words of encouragement (24:7, 39–41). God had guided and blessed Abraham for sixty-five years and would not forsake him now. Furthermore, God had given Abraham a specific promise that his seed would inherit the land, so this meant that his son had to have a wife who would bear him a child. Finally, God's angel would go before the servant and guide him to the right woman.

t seems strange that the longest chapter in Genesis tells the story of how a man got his wife. While that is an important topic, and this is certainly a beautiful story, does it deserve that much space? Only thirty-one verses are devoted to the creation account in Genesis 1; sixty-seven verses are allowed to relate how Rebekah became Isaac's wife. Why?

Abraham was a man of faith who believed God's word and knew how to apply it to specific situations and decisions. He sought to obey God's word because true faith always results in obedience. The more you meditate on God's Word, the more truth you will see in it and the more direction you will get from it. This applies to decisions about marriage, vocation, ministry, or any other area in life. Unless we trust God's Word and obey it, He will not direct us (Prov. 3:5–6).

For one thing, the chapter emphasizes separation. Abraham made it clear that his son was not to marry a Canaanite woman (24:3). The law of Moses did not permit the Jewish men to marry heathen women (Deut. 7:1–11). Nor are believers today to marry unbelievers (2 Cor. 6:14–18; 1 Cor. 7:39–40). Genesis 24 is a great encouragement for those who want God's will in the selection of a mate. Today, while we do not use the same manner as Abraham's servant, the principles still apply: We must want God's will, we must pray and seek His guidance, we must be willing to obey, and we must be alert to what God is doing.

Just as Abraham wanted a bride for his son, so God the Father elected to provide a bride for His beloved Son. Why? Not because Jesus needed anything, for the eternal Son of God is self-existent and self-sufficient and needs nothing. The bride is the Father's love gift to His Son. We usually emphasize that the Son is the Father's love gift to the world (John 3:16) and forget that the church is the Father's love gift to His Son (17:2, 6, 9, 11–12, 24).

Of course, when the husband in the story is Isaac, the beloved son of Abraham, then the narrative takes on greater significance. After all, Isaac was the next "living link'' in the chain of blessing that culminated in the birth of the Savior, Jesus Christ; so whatever happens to Isaac is of utmost importance in God's great plan of salvation.

In the divine counsels of eternity, the Father elected to save lost sinners by His grace, the Son agreed to die for the sins of the world, and the Holy Spirit agreed to apply that work to the lives of all who would believe. This is revealed in Ephesians 1:1–14, where you see the work of God the Father (vv. 3–6), God the Son (vv. 7–12), and God the Holy Spirit (vv. 13–14). Note especially that the reason for this great plan of salvation is the glory of God (vv. 6, 12, 14). Those who trusted Christ would be a special people, His inheritance (v. 18) and His bride (5:22–33). His bride would bring glory to Christ on earth and throughout all eternity. One day Jesus Christ would have the joy of presenting His bride in glory to the Father (Heb. 12:2; Jude 24).

But the chapter goes beyond history into theology. It gives us a picture of the heavenly Father getting a bride for His Son (Matt. 22:1–14). The church is compared to a bride (2 Cor. 11:2–3; Eph. 5:22–33), and during this present age, the Holy Spirit is calling people to trust Christ and be "married to … him'' (Rom. 7:4). The elements involved in the marriage of Isaac and Rebekah are also involved in the marriage of Christ and His church. There are four of them.

The will of the father (24:1–9) Abraham was now 140 years old (Gen. 21:5; 25:20)

Genesis 24

"Whose daughter art thou?'' (Gen. 24:23) is a key question for any suitor to ask. Of course, the servant was interested in her family, but the question has a wider application for Christian believers today, both men and women. "Are you a child of God? Have you been born again into the family of God?'' What a tragedy when believers marry unbelievers and try to establish a home without the full blessing of God.

The next time you have the privilege of witnessing for Jesus Christ, remember that you are inviting people to come to the wedding!

The witness of the servant (24:10–49) The servant. Neither Abraham nor Isaac went to find the bride; the task was given to an anonymous servant, who was completely devoted to Abraham. His favorite name for Abraham was "my master,'' which he used nineteen times in this narrative. He lived and served only to please his master, and that is a good example for us to follow today.

The family. Rebekah took her gifts and ran home to tell her father, mother, and brother Laban (who seemed to be the leader in the home) that a generous stranger needed a place to stay for the night. Hospitality is the first law of the East, so the family went out to meet the visitor. Laban's character is revealed in verse 30: He was more excited about the expensive gifts than the privilege of showing hospitality to a stranger. Isaac and Rebekah's son Jacob would discover years later what a clever rogue Laban really was (Gen. 29—31).

The servant got his orders from his master and did not change them. When he made his vow of obedience, he meant it and kept it. Whether his mission succeeded or failed, the servant knew he would have to give an account to his master, and he wanted to be able to do so without embarrassment. (See Rom. 14:10–12 and 1 John 2:28.)

The servant would not eat until he had fulfilled his mission (24:33; John 4:32). He did not speak about himself but about Isaac and his great wealth. (The train of ten camels helped to tell the story.) He reviewed his experience at the well, and for the first time Rebekah discovered that she had been "measured'' for a new and exciting assignment. But, would they let her go, and would she be willing to go?

But how would he go about finding the right woman for his master's son? The servant acted by faith in the God of Abraham and Isaac (Gen. 24:12). He believed the promise of God and trusted the providence of God to direct him (v. 27). He took time to pray and to ask God for help, and he kept his eyes open to see what God might do. In fact, while he was praying, God was sending the answer (Isa. 65:24). The servant was not impulsive but waited on the Lord to see what He might do (Gen. 24:21). "Whoever believes will not act hastily'' (Isa. 28:16 nkjv).

Before we learn the answer to those questions, we must pause to see how the servant illustrates the work of the Holy Spirit in the world today as He uses us to witness about Jesus Christ (Acts 1:8). He did not speak about himself but about his master and his riches (John 15:26; 16:13–14). He gave tokens of his master's wealth just as the Spirit gives us the "firstfruits'' and "down payment'' of our spiritual riches in Christ (Eph. 1:13–14). The best is yet to come! The servant's job was not to argue or bribe but simply to bear witness to the greatness of his master. He did not force Rebekah to marry Isaac; he merely gave her the facts and the opportunity to make a decision. While there is nothing wrong with urging people to be saved (Acts 2:40), we must be careful not to try to take the place of the Spirit who alone can do the work of conviction in the human heart (John 16:7–11).

The bride. In His providence, God brought Rebekah to the well just as the servant was praying, and she did exactly what the servant had been praying about. The servant did what Gideon would do years later, "put out a fleece'' (Judg. 6:36–40). This is not the best way for God's people to determine the will of God, because the conditions we lay down for God to meet might not be in His will. We are walking by sight and not by faith, and we may end up tempting God. However, God accommodated Himself to the needs of the servant (and Gideon) and guided them as they requested.

Little did Rebekah know that doing a humble task for a stranger would make her the bride of a wealthy man who was in a covenant relationship with God. She would become the mother of Jacob, and he would become the father of the twelve tribes of Israel! Years ago, I read a quotation from a writer identified only as "Marsden,'' and it has stuck with me: "Make every occasion a great occasion, for you can never tell when someone may be taking your measure for a larger place.''

The willingness of the bride (24:50–60) Rebekah's brother and mother were willing for her to become Isaac's wife, but they wanted her to wait at least ten days before leaving home. This was a natural request, since the parents would want to spend as much time as possible with her and perhaps even invite the neighbors to celebrate with them (31:25–27). Of course, they were delighted with the wealth the servant gave them, which was probably the marriage dowry, and no doubt they wanted to hear more about Isaac and the home Rebekah would share with him.

The servant was evaluating Rebekah to see if she would make a good wife for Isaac. He could see that she was kind, pleasant, humble, healthy, and a hard worker. Watering ten camels is no easy job! After a long trek, a thirsty camel might drink as much as forty gallons of water, and Rebekah had to draw all that water by hand.

Just as the servant would not delay in presenting his petition (24:33), so he would not delay in completing his mission. When the Lord is at work, that is

Genesis 24 lost sinner should ask. The admonition to "make your calling and election sure'' was written to believers (2 Peter 1:10), not to lost sinners. The question the lost sinner should ask is, "What must I do to be saved?'' (Acts 16:30; cf. 2:37). And the answer is, "Believe on the Lord Jesus Christ'' (16:31). When God is speaking to you, that is the time to respond and put your faith in Christ (Isa. 55:6–7).

the time to keep going! He asked that they let Rebekah make the choice, and her reply was, "I will go.'' This is the decision every sinner must make if he or she is to be "married to Christ'' and share His home in heaven.

What motivated Rebekah to make the right decision? She heard the word about Isaac and believed it. She saw the proof of his greatness, generosity, and wealth and wanted to belong to him for the rest of her life. She had never seen Isaac (1 Peter 1:8), but what she had heard about him convinced her to go to Canaan with the servant.

"We make our decisions,'' wrote Frank Boreham, "and then our decisions turn around and make us.'' From the minute she left her home (Gen. 35:8), Rebekah was under the special providential care of God and was now a part of a thrilling plan that would bring salvation to the whole world (12:1–3). Had she stayed in Mesopotamia and married one of the local men, we would never have heard of her again.

Her parents and friends could have given Rebekah many arguments for waiting or even for saying no. "You have never seen the man!'' "Maybe the servant is a fraud!'' "It's nearly 500 miles to where Isaac lives. That's a long trip!'' "You may never see your family again!'' But she was determined to make the long, difficult journey and become the wife of a man she knew only by hearsay.

The welcome of the bridegroom (24:61–67) Camels traveled about twenty-five miles a day and could cover sixty miles if they had to, while the average pedestrian walked about twenty miles a day. A train of ten camels with its attendants and guards could easily make the trip from Hebron to Mesopotamia and back (about 900 miles) in less than two months. The servant was the kind of man who permitted no delay and was anxious to complete his task successfully. Certainly Abraham and Isaac were both praying for him and his mission, and their prayers were answered.

The application is obvious for unsaved people today: They must not delay in making their decisions for Christ. It is a decision of faith, based on the evidence provided by the Holy Spirit through the Word and the witness of the church. The sinner who delays is in danger of losing the opportunity to belong to God's family and live in heaven (John 14:1–6). "Today, if you will hear His voice, do not harden your hearts'' (Heb. 3:7, 15 nkjv). "Behold, now is the accepted time; behold, now is the day of salvation'' (2 Cor. 6:2).

Isaac pictures our Lord Jesus Christ in his miraculous birth (Gen. 21) and in his willingness to obey his father and give his life (Gen. 22). We have already noticed that verse 19 does not tell us that Isaac returned with his father from Mount Moriah, although certainly he did (v. 5). This omission suggests the ascension of our Lord: He returned to glory to wait for the time to receive His bride (1 Thess. 4:13–18).

At the closing service of a great evangelistic crusade he conducted in Fort Worth, Texas, Dr. George W. Truett, then pastor of First Baptist Church of Dallas, said to a vast congregation: "Satan does not care if men and women come to the house of God, and to public services such as these, and are attentive and serious and deeply moved, if only they will let the religious opportunity pass, and be unimproved. Oh, dreadful possibility, that religious opportunity may come and pass by, and the highest things of the soul be lost and forfeited forever'' (A Quest for Souls, 362). Dreadful possibility indeed!

Isaac was not living with his father at that time but was south of Hebron, getting ready to establish his own home. Isaac is identified with wells (Gen. 24:62; 25:11; 26:17–33) just as Abraham is identified with altars. Water was a precious commodity and had to be guarded carefully.

A century and a half before, Charles Spurgeon said to his London congregation: "Ten days did not seem too long; but they might have been ten days too late. One day does not seem much; but one day more may be one day too late, and one day too late is to be too late forever; yea, one minute too late is an eternity too late!'' (Metropolitan Tabernacle Pulpit, vol. 13, 533)

The name of the well would be an encouragement to Isaac as he waited for the return of the servant: "the well of him who lives and sees me'' (16:14). If God took care of Hagar and met her needs, surely He would take care of Isaac and provide the wife that he needed in order to maintain the messianic line. Jehovah is the living God who sees everything and plans all things for His glory and the good of His children.

The entire story makes it clear that God had chosen Rebekah for Isaac, for His providential leading is seen each step of the way. Yet Rebekah had to make her choice of Isaac. There is no conflict between divine sovereignty (God's plan) and human responsibility (man's choice). In fact, Jesus taught both in one statement: "All that the Father giveth me shall come to me [divine sovereignty], and him that cometh to me [human responsibility] I will in no wise cast out'' (John 6:37).

Genesis 24:63 suggests that Isaac was a quiet, meditative man who pondered the things of the Lord in solitude (Ps. 1:2). His wife was more the activist type, so there would be a good balance in their home. The two saw each other at a distance, and Rebekah dismounted so she could meet him on foot. In that day, it was considered a breach of etiquette if women rode beasts in the presence of strange men. She also put on

"Am I one of God's elect?'' is not the question the

Genesis 24, 23

The death of a princess (23:1–20) Sarah had been a good wife to Abraham and a good mother to Isaac. Yes, she had her faults, as we all do, but God called her a princess (17:15) and listed her with the heroes and heroines of faith (Heb. 11:11). The apostle Peter named her as a good example for Christian wives to follow (1 Peter 3:1–6), and Paul used her to illustrate the grace of God in the life of the believer (Gal. 4:21–31).

the long veil that was a mark of her modesty and submission.

It is significant that Isaac met his bride "at the eventide'' (Gen. 24:63), for when Jesus comes for His church, it will be a time of spiritual darkness (Rom. 13:11–14). Just as a new day dawned for Rebekah, so also will the coming of Jesus Christ usher in a new day for His people (1 Thess. 5:1–11).

But that meeting involved much more than the claiming of the bride by the bridegroom. The servant also gave an account of himself to his master's son (Gen. 24:66). When Jesus Christ comes for His church, there will not only be a joyful wedding (Rev. 19:1–9) but also a solemn judgment seat (Rom. 14:10–13; 2 Cor. 5:9–10) where our works will be examined and rewards given out (1 Cor. 3:13–15; 4:1–5). With Isaac, it was "love at first sight," but what did Jesus Christ see in us that He should want us to be His bride? We were rebellious sinners with no beauty or merit to boast about, and yet Jesus loved us and died for us (Rom. 5:6–8).

Abraham's tears (vv. 1–2). How often in my pastoral ministry I have heard well-meaning but ignorant people say to grieving friends or relatives, "Now, don't cry!'' That is very poor counsel, for God made us with the ability to weep, and He expects us to cry. Even Jesus wept (John 11:35). Grieving is one of God's gifts to help heal broken hearts when people we love are taken from us in death. Paul did not tell the Thessalonian Christians not to weep; he cautioned them not to sorrow "as others who have no hope'' (1 Thess. 4:13–18). The grief of a believer should be different from that of an unbeliever.

Abraham loved his wife, and her death was a painful experience for him. He showed his love and his grief by his weeping. These are the first recorded tears in the Bible, and tears will not end until God wipes them away in glory (Rev. 21:4). Even though he was a man of faith, Abraham did not feel that his tears were an evidence of unbelief.

Rebekah had received a few gifts from Isaac, but now that she was his very own, she possessed everything that he possessed. Their lives were one, and so it is with Christ and His church (Eph. 5:22–33).

This is much more than an ancient, idyllic love story. It can be your love story today if you trust Jesus Christ and say, "I will go!''

Sarah died in faith (Heb. 11:11, 13), so Abraham knew that she was in the Lord's care. In the Old Testament, very little was revealed about the afterlife, but God's people knew that God would receive them when they died (Ps. 73:24).

If you already belong to Jesus Christ, then be like the faithful servant and tell others the good news about the marriage and the glorious wedding feast yet to come. Invite them to say, "I will go!''

The late Vance Havner had a wife named Sarah. Shortly after her untimely death, I was with Dr. Havner at the Moody Bible Institute, and I shared my condolences with him.

CHAPTER TWENTY-FIVE Genesis 23; 25:1–11 "A TIME TO DIE'' K

"I'm sorry to hear you lost your wife,'' I said to him when we met in the dining room.

He smiled and replied, "Son, when you know where something is, you haven't lost it.''

ing Solomon said, "A good name is better than precious ointment; and the day of death, than the day of one's birth'' (Eccl. 7:1). He did not say that death is better than birth, for, after all, we must be born before we can die.

For the believer, to be "absent from the body'' means to be "present with the Lord'' (Phil. 1:21–23; 2 Cor. 5:1–8); so Christians do not approach death with fear. "Blessed are the dead which die in the Lord … that they may rest from their labors; and their works do follow them'' (Rev. 14:13).

Solomon's point was that the name given you at birth is like fragrant ointment, and you must keep it that way until you die. When you received your name at birth, nobody knew what you would make out of it, but at death, that name is either fragrant or putrid. If it is fragrant at death, then people can rejoice, for after death, nothing can change it. So, for a person with a good name, the day of death is better than the day of birth.

The death of the wicked is vividly described in Job 18, and what a fearful picture it is! When the wicked die, it is like putting out a light (vv. 5–6), trapping an animal or a bird (vv. 7–10), catching a criminal (vv. 11–14), or uprooting a tree (vv. 15–21). What a difference it makes when you know Jesus Christ as your Savior and as "the resurrection and the life'' (John 11:25–26; 2 Tim. 1:10). Abraham's testimony (vv. 3–6). We cannot mourn over our dead forever; there comes a time when we must accept what has happened, face life, and fulfill our obligations to both the living and the dead.

The names of Abraham and Sarah were fragrant in life and in death and are still fragrant today. In these chapters, we meet Abraham and Sarah at the end of life's road, and we learn from them what it means to die in faith.

Genesis 23

Genesis record by saying that Abraham bought the property from Hamor and it was located in Shechem rather than Hebron (Gen. 23:19). But surely two different burial places are in view here. It is likely that Abraham bought a second burial plot from Hamor in Shechem and that Jacob had to buy it back years later (33:18–19). Since Abraham, Isaac, and Jacob moved about quite a bit, it would be difficult for the residents of the land to keep track of them and their family real estate.

Because he was not a citizen of the land (Heb. 11:13), Abraham had to request a place to bury his wife. The truth was that Abraham owned the whole land. God had given it to him, but there was no way he could convince his neighbors of that.

Like Abraham, God's people today are "pilgrims and strangers'' in this present world (1 Peter 1:1; 2:11). We live in "tents'' (2 Cor. 5:1–8) which one day will be taken down when we move to glory. When Paul wrote "the time of my departure is at hand'' (2 Tim. 4:6), he used a military word that meant "to take down a tent and move on.'' Our present body is temporary, but one day we will receive a glorified body like the body that Jesus Christ now has in heaven (Phil. 3:20–21; 1 John 3:1–3). The men of the land called Abraham "a mighty prince'' (Gen. 23:6), which in the Hebrew is "a prince with God.'' He had a good testimony among them, and they respected him. Even though this world is not our home, we must be careful as pilgrims and strangers to have a good witness to those who are outside the faith (1 Thess. 4:12; Col. 4:5; 1 Peter 2:11ff.). These Hittites did not worship Abraham's God, but they respected Abraham and his faith. In fact, they offered him the use of one of their own tombs (Gen. 23:6), but Abraham refused.

In our business dealings with the people of the world, we must be careful to maintain honesty and integrity and to put our witness for the Lord ahead of monetary gain. Abraham knew that Ephron had him trapped and that it was foolish to haggle over the price, as much as Easterners love to do it.

Abraham's tomb (vv. 17–20). The key phrase in the chapter, used seven times, is "bury my [the, thy] dead.'' Even though Sarah was gone, Abraham showed respect for her body and wanted to give it a proper burial. This is the pattern for God's people throughout the Scriptures. Neither the Old Testament Jews nor the New Testament Christians cremated their dead. Rather, they washed the body, wrapped it in clean cloth with spices, and placed it in the ground or in a tomb. While there may be some situations when cremation is the better way to dispose of the body, for the most part, Christians prefer burial. This is the way our Lord's body was handled after His death (Matt. 27:57–61), and Paul seems to teach burial in 1 Corinthians 15:35–46. When Abraham purchased the cave of Machpelah for a tomb, he was making a statement of faith to all who were there. He did not take Sarah back to their former home in Ur but buried her in the land God had given him and his descendants. He did not ignore the body but gave it a proper burial in view of the promised resurrection. When God saves us, He saves the whole person, not just "the soul.'' The body has a future, and burial bears witness to our faith in the return of Christ and the resurrection of the body.

It is a wonderful thing in a time of sorrow when the child of God has a strong witness to the lost. There is a natural sorrow that everyone expects us to manifest, but there is also a supernatural grace that God gives so that we might have joy in the midst of sorrow. The unsaved can tell the difference, and this gives us opportunity for sharing the good news of the gospel.

Abraham's tact (vv. 7–16). In the East in that day, most business transactions were carried on at the city gate (v. 10) with the people as witnesses (v. 7). Arriving at a final price for a piece of property usually involved a great deal of bargaining and deferential politeness that sometimes covered up greed and intrigue. But Abraham was open and honest in his request: He wanted to buy the cave of Machpelah from Ephron, who was in the crowd at the time.

It must be pointed out, however, that resurrection is not "reconstruction.'' God will not reassemble the dust of the body and restore the body to its previous state. God promises us a new body! In 1 Corinthians 15:35–38, Paul makes it clear that there is continuity but not identity between the old body and the new body.

Following the custom of the East, Ephron offered to give Abraham not only the cave but the whole field in which the cave was located. Of course, this was only a clever maneuver on his part, for he had no intentions of giving away a valuable piece of property, especially to a man as wealthy as Abraham. But Ephron's reply gave Abraham two pieces of information: Ephron was willing to sell, but he wanted to sell the whole field and not just the cave.

He illustrated this miracle with the planting of a seed. The seed dies and decays, but from it comes a beautiful flower or some grain. There is continuity but not identity: The same seed does not come out of the ground, but what came out came from the seed that was planted. Christian burial bears witness that we believe in a future resurrection.

Ephron had Abraham in a corner, and he knew it. Sarah had to be buried soon, and Ephron had the only piece of property that met Abraham's needs. So, Abraham agreed to buy both the cave and the field even before Ephron named the price. That is really living by faith! Ephron's price was far too much, but Abraham paid it and claimed the property for himself.

When you get to the end of Genesis, you find that Abraham's tomb is quite full. Sarah was buried there, and then Abraham, Isaac, Rebekah, and Leah (Gen. 49:29–31); and then Jacob joined them (50:13).

In Acts 7:15–16, Stephen seems to contradict the

Genesis 23, 25

"over the hill'' than under it. But death is not a threat to the person who trusts Jesus Christ and lives by His Word. Old age can be a time of rich experience in the Lord and wonderful opportunities to share Him with the next generation (Ps. 48:13–14; 78:5–7). Then, when death comes, you go to meet the Lord with joyful confidence.

Genesis ends with a full tomb, but the four gospels end with an empty tomb! Jesus has conquered death and taken away its sting (1 Cor. 15:55–58). Because of His victory, we need not fear death or the grave.

Abraham owned the whole land, but the only piece of property that was legally his was a tomb. If the Lord Jesus does not return to take us to heaven, the only piece of property each of us will own in this world will be a plot in the cemetery! We will take nothing with us; we will leave it all behind (1 Tim. 6:7). But, if we are investing in things eternal, we can send it ahead (Matt. 6:19–34). If we live by faith, then we can die by faith, and when you die by faith, you have a wonderful future.

God promised that Abraham would die "in peace'' (Gen. 15:15), and he did. Welsh poet Dylan Thomas wrote that "old age should burn and rave at close of day,'' but that is not the Christian approach to old age or death. Abraham was saved by faith (v. 6), so he had "peace with God'' (Rom. 5:1). He had walked in the way of righteousness, so he experienced the peace of God (Isa. 32:17). The God who had guided him for a century would not forsake him at the very end (46:4).

In November 1858, missionary John Paton landed in the New Hebrides to establish a ministry among the people. On February 12, 1859, his wife gave birth to a son, and on March 3, his wife died. Seventeen days later, the baby died. "But for Jesus and the fellowship He gave me there,'' said Paton, "I must have gone mad and died beside that lonely grave.''

Like everything else in life, to be successful in old age, you must start working at it very young. That is the counsel Solomon gives in Ecclesiastes 12. The chapter describes some of the inevitable physical problems of old age, but it also emphasizes that a godly life beginning in one's youth is an investment that pays rich dividends when life draws to a close.

But we do not sorrow as those who have no hope! We have been born again "to a living hope through the resurrection of Jesus Christ from the dead'' (1 Peter 1:3 nkjv), and we are "looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ'' (Titus 2:13).

The phrase "gathered to his people'' (Gen. 25:8) does not mean "buried with the family,'' for Sarah's body was the only one in the family tomb. This is the first occurrence of this phrase in the Bible, and it means to go to the realm of the dead, referring to the destiny of the spirit, not the body (James 2:26). The Old Testament word for the realm of the dead is sheol; the New Testament equivalent is hades. It is the temporary "home'' of the spirits of the dead awaiting the resurrection (Rev. 20:11–15).

The death of a patriarch (25:1–11) After a person dies, we read the obituary, and after the burial, we read the will. Let's do that with Abraham.

Abraham's obituary (vv. 27–8). He died "in a good old age'' as the Lord had promised him (15:15). He had walked with the Lord for a century (12:4) and had been "the friend of God'' (James 2:23). Old age is "good'' if you have the blessing of the Lord on your life (Prov. 16:31). In spite of physical deterioration and weakness, you can enjoy His presence and do His will until the very end (2 Cor. 4:16—5:8).

The permanent home for the saved is heaven, and for the lost, it is hell. Luke 16:19–31 indicates that sheol-hades has two sections to it, separated by a great gulf, and that the saved are in a place of blessing while the lost are in a place of pain. It is likely that Jesus emptied the paradise portion of sheol-hades when He returned to heaven in glory (Eph. 4:8–10). The punishment portion of hades will be emptied at the resurrection that precedes the judgment of the great white throne (Rev. 20:11–15). For the lost, hades is the jail, while hell is the penitentiary.

Like Sarah before him, Abraham "died in faith.'' For 100 years, he had been a stranger and a pilgrim on the earth, seeking a heavenly country, and now his desires were fulfilled (Heb. 11:13–16). His life had not been an easy one, but he had walked by faith a day at a time, and the Lord had brought him through. Whenever Abraham failed the Lord, he returned to Him and started over again, and the Lord gave him a new beginning.

One day, you will be "gathered to your people.'' If God's people were your people in life, then you will be with them after death in the home that Jesus is now preparing (John 14:1–6). If the Christian family is not your "people,'' then you will be with the crowd that is going to hell, and it is described in Revelation 21:8, 27. You had better make the right choice, because eternity is forever.

He also died "full of years'' (Gen. 25:8). This suggests more than a quantity of time; it suggests a quality of life. James Strahan translates it "satisfied with life'' (Hebrew Ideals, 197). Abraham, who was flourishing and fruitful to the very end, fulfilled the picture of old age given in Psalm 92:12–15. How few people really experience joy and satisfaction when they reach old age! When they look back, it is with regret; when they look ahead, it is with fear; and when they look around, it is with complaint.

Abraham's will (vv. 1–6). Abraham left his material wealth to his family and his spiritual wealth to the whole world, all who would believe on Jesus Christ.

When God renewed Abraham's natural strength for the begetting of Isaac, He did not take that strength away, and Abraham was able to marry again and have another family. However, he made a distinction

An anonymous wit claimed that he would rather be

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